Table of Contents

Scripture Notes

Scripture Notes — CF12.

Deut. 33: 25.

Scripture Notes — Eph. 2: 13.

Scripture Notes — Psalm 16: 2, 3.

Scripture Notes — Galatians 6: 2.

Scripture Notes — Rom. 8: 4.

Scripture Notes — Matthew 8: 18-26.

Scripture Notes — Matthew 18: 20.

Scripture Notes — Psalm 136

Scripture Notes

Scripture Notes — C.F. 13.

1 Thess. 2: 3-12.

Matt. 27: 50-54.

2 Kings 4: 1-7.

Heb. 12: 23.

Numbers 27, 36.

Leviticus 23: 9-20.

Ephesians 5: 20; 1 Thess. 5: 18.

Judges 5: 12.

Romans 12: 2.

1 Cor. 15: 29.

2 Samuel 23: 20, 21.

Heb. 4: 3.

Rom. 14: 5, 6; Gal. 4: 10, 11; Col. 2: 16, 17.

2 Timothy 2: 20, 21.

III.

Matthew 28: 19.

2 Kings 2: 12.

T. H. R.

1 Kings 21.

II.

Isaiah 29: 13, 14.

III.

1 John 5: 18.

Psalms 45-48.

II.

2 Tim 2: 7, 5.

1 Cor. 9: 27.

Psalm 67.

Isaiah 60, 50.

1 Thess. 3: 12; 1 Thess. 4: 1, 10.

1 Peter 1: 19.

Scripture Notes

Scripture Notes — C.F. 14.

2 Cor. 1: 21, 22.

Joel 2: 28, 29.

J. N. D.

Isaiah 14 - 24.

Numbers 1 - 6.

1 Peter 2: 2.

Jeremiah 23: 9-12; 2 Cor. 5: 10, 11.

Luke 17: 5, 6.

Isaiah 45: 23.

2 Timothy 4: 8.

Matthew 20: 1-16.

Luke 9: 50; Luke 11: 23.

Heb. 9: 11, 12.

Micah 7: 6; Matthew 10: 35, 36.

2 Timothy 4: 7, 8.

2 John 10, 11.

Matt, 26:6-13; Mark 14: 3-9; Luke 7: 37-50; John 12: 1-8.

John 2: 17.

John 17: 20-24.

Luke 24:29; John 1: 38, 39.

1 Chr. 21: 13; Heb. 10: 31.

Zechariah 3: 7-9.

Heb. 13: 22.

Zechariah 3: 9; 2 Timothy 2: 19.

Zechariah 4: 7; Matthew 21: 21.

Phil. 1: 6-10; 2 Tim. 1: 12-15.

Genesis 14: 18-20; Heb. 7: 1-3.

Phil. 2: 7; Heb. 10: 6-7.

1 John 1: 1.

Romans 6: 6.

Zechariah 9: 9.

Numbers 32: 29.

Luke 7: 40-43.

Scripture Notes

Scripture Notes — C.F. 15.

John 17: 3.

Romans 3: 25.

Hebrews 6: 18-20.

John 20: 22, 23; Acts 2: 1-4.

Luke 15, 16.

2 Cor. 3: 3, 4.

Philippians 3: 10.

2 Timothy 2: 21; 2 Timothy 3: 17.

2 Timothy 4: 10.

Luke 24: 49.

Hebrews 10: 23.

Psalm 132 - 134.

Genesis 4: 23, 24.

Matthew 13: 58; Mark 6: 5.

Hebrews 2: 17, 18.

Hebrews 9: 24-28.

Genesis 40: 14, 23; Luke 23: 42, 43.

Numbers 10: 10; 1 Cor. 11: 26.

1 Col. 10: 16.

Psalm 143: 1; 1 John 1: 9.

Psalm 40: 7, 8; Hebrews 10: 7.

Isaiah 53: 12.

1 Cor. 11: 1-16.

Hebrews 9: 26.

Luke 12: 35-37.

John 3: 36; 2 Cor. 5: 20.

John 20: 17, 26-29.

Titus 1: 5.

Scripture Notes

Scripture Notes — C.F. 16.

1 Thessalonians 4: 14.

Exodus 33: 7-11.

Psalm 40: 6.

Luke 12: 47, 48.

1 Cor. 11: 19; Galatians 5: 20.

John 10: 18.

Eph. 4: 13.

1 Thess. 4: 16.

Psalm 69: 4.

Isaiah 29: 9-14.

John 17: 20-23.

Ephesians 4: 11.

Leviticus 13: 12-17.

John 14: 20.

Romans 10: 10, 11.

Romans 7: 1-8.

Hebrews 10: 22.

Genesis 26.

John 12: 42, 43.

John 6: 35.

Matthew 25: 1-13.

Ephesians 1: 13, 14.

Matthew 28: 18-20.

John 20: 8, 9.

Ephesians 4: 26.

Psalm 66: 12.

Isaiah 53: 12.

Mark 3: 14.

Romans 12: 1.

Titus 2: 11-14.

Ephesians 4: 26.

Luke. 16: 9.

2 Corinthians 3: 18.

Revelation 5: 6.

Philippians 3: 20.

Ecclesiastes.

Hebrews 1: 12, Hebrews 13: 8.

1 Thess. 5: 6-10.

Deuteronomy 32: 3.

Scripture Notes

Scripture Notes — C.F. 17.

Rev. 5: 9, 10.

Romans 2: 7; Romans 6: 23; 1 Timothy 6: 12-19.

1 Timothy 2: 1-7.

Luke 23: 41.

Hebrews 3: 6.

Matthew 26: 26.

Canticles 8: 6, 7.

John 14: 16, 26; John 15: 26; John 16: 7.

1 Timothy 3: 6, 7.

Psalm 84: 9-11.

Luke 4: 5-7.

Colossians 1: 24.

Matthew 26: 27; 1 Corinthians 11: 25.

Revelation 20: 15.

1 John 2: 20, 27.

Hosea 14: 8.

Psalm 110: 3.

1 John 5: 18 20.

Hebrews 3: 1.

Psalm 69: 8, 9.

Hebrews 2: 14.

1 John 5: 7, 8.

Luke 24: 29.

1 Timothy 3: 16.

Heb. 4: 12, 13.

Romans 5: 2, 3, 11.

Galatians 5: 17.

Psalm 45: 7; Hebrews 1: 9.

Exodus 24: 17; Hebrews 12: 29.

Mark 9: 49, 50.

Colossians 3: 2.

Scripture Notes

Scripture Notes — C.F. 18.

Christian Friend vol. 18, 1891.

Isaiah 50: 4.

Ephesians 2: 22; Rev. 18: 2.

Ephesians 3: 17; 1 John 4: 15, 16.

1 Timothy 4: 10.

Job 19: 25-27.

Acts 3: 19-21.

Galatians 5: 5.

Rev. 5: 12.

2 Cor. 8: 15.

Matthew 3: 11.

Romans 5: 11.

Galatians 6: 17.

Colossians 2: 6, 7.

2 Corinthians 13: 3, 4.

John 5: 31; John 8: 12-18.

Philippians 2: 1.

2 Corinthians 6: 1.

Numbers 10: 1-9.

John 7: 16, 17.

John 7: 37, 38.

Philippians 3: 12-15.

1 Cor. 15: 45-49.

2 Cor. 2: 14-17.

John 6: 53-56.

Psalm 118: 14.

Hosea 9: 15.

Psalm 127: 2.

Colossians 4: 2.

E. Dennett - Scripture Notes from the Christian Friend

Edward Dennett

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Scripture Notes

Scripture Notes — CF12.

E. Dennett.

Christian Friend, vol. 12, 1885,

p. 153.

Deut. 33: 25.

"Thy shoes shall be iron and brass; and as thy days, so shall thy strength be."

There is probably no scripture quoted more frequently than this, and certainly none more commonly used for comfort and encouragement to the feeble and aged; but the question has often been raised as to its application to the saints of this dispensation. More attention to its place and context would soon give the rightful answer. It occurs in the blessing of Asher, and it contains, therefore, for him — i.e., for the tribe — what it could not contain for us. But, like the infinite fulness of the word of God, it contains for us what it could not bestow on Asher. It runs, "Let Asher be blessed with children [i.e., Have a fruitful progeny]; let him be acceptable to his brethren [be in their favour or esteem], and let him dip his foot in oil" — a desire doubtless for his wealth in the produce of the olive. Then follows the promise at the head of these notes. Now it is precisely in this connection, between the last clause of verse 24 and verse 25, that the truth for Christians is to be found. Oil is a well-known type of the Holy Spirit. Taking it thus all is plain. Let the believer walk (dip his foot) in the power of the Holy Ghost, and then it may be said to him, "Thy shoes shall be iron and brass; and as thy days, so shall thy strength be." So understood, the promise is exceedingly beautiful. It points out that the only power for walk is the Holy Spirit, and that His strength, however our natural powers may decline, will never fail. As thy days — long or short — so shall thy strength be, if thou dost but dip thy foot in oil. E. D.

Scripture Notes — Eph. 2: 13.

E. Dennett.

Christian Friend, vol. 12, 1885, p. 154.

A soul in communion with the mind of God will always have a deepening apprehension of the value of the precious blood of Christ. While this is ever true, it is important not to lose sight of any part of the truth of God. Now in prayer and thanksgivings the expression is often heard, that "we who sometimes were far off are made nigh by the blood of Christ." A single glance at the above scripture will show that this is only a part of the truth, and that a most weighty part in this case has been omitted. "But now," says the apostle, "in Christ Jesus ye who sometimes were far off," etc. It is not only, therefore, the efficacy of the blood to which reference is made, but also to the place of the Christian before God; viz., in Christ Jesus. There are the two things — our being in Christ, and the fact of being made nigh by His blood. Nor in the teaching of this epistle can these two things be dissevered, as "in Christ" is, if we may so term it, the keynote of the epistle. This is shown by Eph. 1: 3: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." And this, we learn from the next verse, is in pursuance of God's eternal counsels; for it goes on to say, "According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love." From this we learn the necessity of holding fast to our being "in Christ;" for in truth we have now no other standing before God. If not "in Christ," our standing would be in Adam, in the flesh; and on that footing God could not have anything to say to us, except indeed in judgment. From all eternity, therefore — before the responsible man, Adam, appeared on the scene — He chose us in Christ, the man of His counsels, thus purposing for us a place of everlasting security and blessedness in His own presence. But if He would have us before Him in Christ, He would also have us in a condition suited to the place; and therefore He has determined that "we should be holy and without blame before Him in love." As seen in Eph. 1: 3, every blessing is possessed in this epistle as being in Christ. It is thus in Him that we have redemption through His blood, the forgiveness of sins; in Him that we have obtained an inheritance, etc. (vv. 7-11.) How blessed then to know that before God we were always seen in Christ; that though, in the history of His ways, we were once in the flesh, Adam, as the expression of man in the flesh, has for ever found his end judicially in the cross of Christ. Our place, therefore, and our spiritual blessings, are now characterized by the position which Christ Himself occupies, as the glorified Man, in the presence of God.

It should be added, for the help of the reader, that "in Christ" has not the same meaning necessarily in all the epistles. The term must be interpreted according to its context, and according to the distinctive truth of the epistle in which it is found. To lose sight of this tends to obscure these characteristic differences, and thus to deprive the saints of some of the most blessed portions of their heritage. E. D.

Scripture Notes — Psalm 16: 2, 3.

E. Dennett.

Christian Friend, vol. 12, 1885, p. 194.

The connection between these two verses, as rendered in our English version, is confessedly obscure. The Lord, in His pathway through this world, taking as He ever did, in the perfection of His life of faith as man, the place of entire dependence and obedience, says, "O my soul, thou hast said unto the Lord, Thou art my Lord: my goodness extendeth not unto thee;" and then the next verse proceeds, "But to the saints," etc., as if it meant, "My goodness extendeth not to thee, but to the saints," etc. Some years since a well-known servant of the Lord made a suggestion which, to most minds, cleared up the difficulty, besides throwing a flood of light upon the mind of the Spirit of Christ. Instead of reading, "But to the saints," etc., he pointed out, that to bring out the sense it might be thus taken, "I have said to the saints that are in the earth, and to the excellent, In them is all my delight." This makes the parallelism also complete: "O my soul, thou hast said unto the Lord . . . . but I have said to the saints." And the spiritual mind will instantly perceive the beauty of the passage as thus explained. There is first the lowliness of our blessed Lord as man; and secondly, there is His identification with, and delight in, the saints on the earth.

While, however, many were feasting on this precious unfolding of the Word, it was said, by one who claims to have a large knowledge of the original, that the structure of the Hebrew made this rendering impossible. But, on turning to the Revised Version, we find it thus given: "I have said unto the Lord, Thou art my Lord I have no good beyond thee. As for" (or "unto" in the margin) "the saints that are in the earth, they are the excellent in whom is all my delight." Thus learning contradicts learning, and justifies the explanation of one who was not without learning, but who used it only as a servant in the power of the Holy Spirit.

The Lord's heart, then, was upon the saints. It was in them He had His delight; and this He showed when He identified Himself with the poor remnant who went out to be baptized of John. (Matt. 3.) He Himself was also baptized; and it was then, on His going up out of the water, that the heavens were opened, and, together with the Spirit of God descending upon Him, there was a voice from heaven, saying, "This is my beloved Son, in whom I have found my delight." He found His delight in the saints, and the Father found His delight in Him. It is surely a lovely scene; and we may learn that the heart of God can only flow out to His people through Christ, and that they can only meet the heart of God in the heart of Christ.

The reader may compare Prov. 8: 30, 31 — "I was daily His delight . . . . and my delights were with the sons of men." What wonders of grace, unfathomed and unfathomable, are contained in these few words. E. D.

Scripture Notes — Galatians 6: 2.

E. Dennett.

Christian Friend, vol. 12, 1885, p. 195.

"Bear ye one another's burdens, and so fulfil the law of Christ."

The only question to be considered in this passage is as to the meaning of the law of Christ. It is generally said to be the law of love, and this is true; but is it not possible to be more precise? The preceding verse enjoins the spiritual to restore a fallen brother in the spirit of meekness, "considering thyself, lest thou also be tempted." That is, as we understand, the spiritual man, remembering his own liability to fall, is to go in all gentleness to him who has been "overtaken in a fault" or offence, and in grace so identify himself with his condition as to take his burden of sin and sorrow upon himself, with a view to his succour and restoration. Now this is exactly what Christ Himself has done — only perfectly — both in life and in death. Thus the evangelist says, "He cast out the spirits with His word, and healed all that were sick: that it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses." (Matt. 8: 1, 6, 17.) This was in His life, and concerning His death Peter says, "Who His own self bare our sins in His own body on the tree." (1 Peter 2: 24.) He was thus, in life and death, the great burden-bearer; in life taking our infirmities and sicknesses in grace in order to remove them; in death bearing our sins in substitution, as made sin for us by God, when He endured for the glory of God all that was due to us on account of our sins, that He might take them away for ever. There is a great difference between His burden-bearing in life and in death; but still He was in both the burden-bearer. And this is the law of Christ: "Bear ye one another's burdens," and so fulfil the law of Him who was the pattern burden-bearer. Love was undoubtedly the motive of all; for, as the apostle says, "He loved me, and gave Himself for me;" and it is certain that we shall never go and take the burdens of our brethren on ourselves, unless we are under the constraint of the love of Christ. But this is motive, and the power, through the Holy Spirit, for fulfilling the law, rather than the law itself. E. D.

Scripture Notes — Rom. 8: 4.

E. Dennett.

Christian Friend, vol. 12, 1885, p. 212.

The Righteousness of the Law.

This expression, as many of our readers know, has been more exactly given as "the righteous requirement of the law." Taking it so, it has occasioned considerable difficulty from the place in which it is found. The connection shows that it is what is wrought out in the delivered soul — in those who have passed through the experience of Rom. 7, and have practically learned that there is now "no condemnation to them which are in Christ Jesus," that "the law of the Spirit of life in Christ Jesus" has delivered them from the law of sin and death. "For what the law could not do, in that it was weak through the flesh, God, sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." But if we have been delivered from the law, and from efforts to fulfil it, why is it that we are told that the righteous requirement of the law is still fulfilled in us? It is not to be supposed for one moment that the work of the Holy Spirit in us, that the life of the Christian, is now limited by the legal standard; still it is mentioned. The reason for its introduction may be gathered from the preceding chapter. There the standard before the soul was obedience to the law. "The good I would" is simply this, the righteousness of the law; and hence, after showing the way of deliverance, the apostle points out that "the good," which could never be attained while under law, is now reached in a new and better way; that is, what the law required, but never obtained, is now produced in those who walk not after the flesh, but after the Spirit. How much more besides he does not here say. E. D.

Scripture Notes — Matthew 8: 18-26.

E. Dennett.

Christian Friend, vol. 12, 1885, p. 213.

Discipleship.

A striking contrast is given in verses 19 and 21. When Jesus was about to depart to "the other side," "a certain scribe came, and said unto Him, Master, I will follow Thee whithersoever Thou goest." This man had been attracted by something in our blessed Lord, and desired to follow Him; but he saw no difficulties in the path, no refusal of self, and no cross, and besides this, he thought he could follow in his own strength wherever the Lord might go. He was instantly met by the presentation of the cross — of the character of the path, the rejection and loss it would entail. He disappears, is heard of no more. The second case is different. He did not shrink from the path, but he owned another claim. His heart was divided, and hence his request, "Suffer me first to go and bury my father." Affection for his father was drawing him back; but "whosoever loveth father or mother more than Me is not worthy of Me." The Lord therefore claimed his immediate and whole-hearted allegiance by the word, "Follow thou Me; and let the dead bury their dead." He must learn that, if a disciple, neither the inclinations of his own heart, nor the impulse of the tenderest affections, but the will of his Lord, must henceforward govern his path.

After these instructions, "when He was entered into the ship, His disciples followed Him." He had, indeed, taught them how to follow; and this, gives the key to the connected incident. No sooner had they embarked than a great tempest arose, "insomuch that the ship was covered with the waves; but He was asleep." We are here shown the character of the disciple's path, that it is one "through waves and clouds and storms," and as such always attended with peril, because in it the disciple has to meet the full brunt and opposition of Satan's power. Besides this, it will often seem as if He were asleep, as if He were unacquainted with, not to say indifferent to, the peril of His followers. If, however, the danger of the path, and the temptation of the disciple are revealed, so also is his resource. "His disciples came to Him, and awoke Him, saying, Lord, save us: we perish." They cry unto Him in their trouble, and He saved them out of their distresses; for He intervened at once in answer to their cry, after chiding them for their timidity and their want of faith, and "rebuked the winds and the sea; and there was a great calm." He would have them learn, and us also, that He is all-sufficient for the dangers of the road, and that, however fierce may be the storm, all is under His control; and that the power therefore of Him who has called us to follow Him is more than equal to all our emergencies, and to conduct us safely through all trial and opposition to "the other side." Thus He glorifies Himself over every effort of the enemy, and confirms the faith of His disciples by the display of His omnipotent power. E. D.

Scripture Notes — Matthew 18: 20.

E. Dennett.

Christian Friend, vol. 12, 1885, p. 248.

"Wherever two or three are gathered together unto (εἰς) my name, there am I in the midst." Clearly this is not a promise, but a simple statement of fact dependent upon the fulfilment of a condition. In other words, the Lord here says that He is ever in the midst of those who are gathered together unto His name. Everything, therefore, rests upon what this condition means. When the Lord was down here on the earth His name was Jesus (Matt. 1); but He was also the Christ. (John 1: 41, etc.) After His death and resurrection He was made Lord and Christ (Acts 2: 36); and He still retains the name of Jesus. (Acts 7: 59; Phil. 2: 9-11, etc.) His full name for believers now (though He will have other names and titles by-and-by) is the Lord Jesus Christ. Now name in Scripture is the expression of the truth of what a person is; and so understanding it here, it will be the expression of all that Christ is as the Lord Jesus Christ. The term Lord signifies authority (see Luke 6: 46); Jesus is His personal name (Luke 1: 31); and inasmuch as He was made Christ after His death and resurrection, this term includes His work. When, then, we are truly gathered unto His name, we are gathered to the truth of His person, His work, and His authority; and these are the three things those gathered unto His name have to maintain. To surrender one only of these would be to give up Christianity — as to its public maintenance. Hence John says, "If there come any unto you, and bring not this doctrine — the doctrine of the Christ — receive him not into your house, nor bid him God-speed: for he that biddeth him Godspeed is partaker of his evil deeds." (2 John 10, 11.) Such an one indeed has given up the truth of the work of Christ.

But to return. All three things must be held fast if the presence of the Lord is to be enjoyed. And observe that it does not follow that we are gathered unto the name of the Lord Jesus Christ because we profess to be so. Moreover, it will not suffice to say that "we are on that ground;" for the question is, "Is the ground maintained?" For example, suppose a company of believers are careful to insist on the truth of the person and of the work of Christ, but are negligent as to His authority — systematically accept the authority of man — they would not be fulfilling the condition of our passage. It behoves us, on this account, carefully to ask ourselves whether, in the regulation and order of assemblies, we are permitting the authority or influence of man in anywise to conflict with the authority of the Lord as expressed in His word. On the other hand, wherever saints are seeking by the grace of God to fulfil this condition of being gathered unto His name, there the Lord is certainly in the midst of them. Into the question of maintaining discipline according to holiness, we do not here enter, as we now call attention only to that which gives the title to the Lord's presence.

Blessed is it for any company of saints to know that the Lord is in the midst of them. In the millennial day we read, "And the prince in the midst of them, when they go in (to worship), shall go in; and when they go forth, shall go forth." (Ezek. 46: 10.) But it is open to us, in anticipation of the Jew, and in a higher and a better way, to have the Lord Jesus Christ in our midst when gathered unto His precious name. E. D.

Scripture Notes — Psalm 136

E. Dennett.

Christian Friend, vol. 12, 1885, p. 278.

This Psalm opens with what may be termed the refrain of Israel's national song — at least from the time of Solomon's temple (see 2 Chr. 5: 13); and the song which proclaims that "His mercy endureth for ever" is surely a song for eternity. And it is exceedingly beautiful to notice how the Psalmist connects the mercy of the Lord with the whole of Israel's relationships and history. Thus in verses 2-4 it flows from what God is as the God of gods, the Lord of lords, and as the doer of great wonders; i.e. what God is in His absolute supremacy, and in His almighty power. From verses 5-9 God as Creator is celebrated, and for His mercy. Next it is as Redeemer. (vv. 10-15.) And whether it be in judgment upon Egypt, bringing Israel out with a strong hand and a stretched-out arm, or in the overthrow of Pharaoh and his host in the Red Sea, it is the thought of His enduring mercy that fills the hearts of His people, and produces their song. So in every subsequent stage of their history. Thus, in verse 16, the ascription is to Him who led His people through the wilderness; in verses 17-20, to Him who delivered them from their foes by the way; and then, in verses 21, 22, who put them in possession of their land. The One who had brought them out had also brought them in, for His mercy endureth for ever. The next two verses (23, 24) sum up all the past. God had remembered His people in their low estate (in Egypt), and had redeemed them from all their enemies, from that time until in the enjoyment of their heritage. And verse 25 looks onward to the millennium, and anticipates the supply of the need of all flesh, when mercy will be the theme of their song — as much then as now. The Psalm concludes with celebrating the God of heaven — God in the universal range of His power and authority. And still it is, "His mercy endureth for ever."

Thus from first to last, and during all the interval from first to last, in creation (and we can go further back still — even to God's purposes of grace in Christ before the foundation of the world), in our redemption, our guidance through the wilderness, our deliverance from our enemies, our being put into possession of all that God has secured for us in Christ, whether now, or when we are for ever with the Lord, it is and will be nothing but mercy, so that we may adopt Israel's song, and cry unceasingly, "O give thanks unto the Lord; for He is good, for His mercy endureth for ever." E. D.

Scripture Notes

Scripture Notes — C.F. 13.

E. Dennett.

Christian Friend, vol. 13, 1886, p. 25 etc.

I.

1 Thess. 2: 3-12.

The apostle lays bare in this scripture his inmost heart in regard to his work in preaching the gospel, and exposes all his motives both before God and man. Living and labouring in the light he had nothing to conceal, and, led of the Holy Spirit, he speaks thus of himself in order that all who serve in the ministry of the Word may profit by his example. He goes at once to the root of the matter in pointing out that he had been "allowed [approved] of God to be put in trust with the gospel." (v. 4.) Recognizing this, he adds — would that all who claim to be sent of God could use the language — "Even so we speak; not as pleasing men, but God, which trieth [or proves] our hearts."  The faces of men are before the preacher, and every servant has known the temptation of seeking to please his audience: the antidote to the snare lies then in the remembrance of the source of the service, and of the consequent responsibility of pleasing Him who hath chosen him to be a soldier. (2 Tim. 2) Then he will be enabled to speak as from God, in the sight of God, in Christ (2 Cor. 2: 17); for man will disappear, and God alone will be before his soul. It was so with Paul, and he could therefore affirm that he had not at any time used (1) flattering words (and he appeals to those to whom he was writing in confirmation of the fact), nor (2) "a cloke of [or with a pretext for] covetousness" (and of this God was witness), nor (3), though an apostle, and be might have pressed his official claims, had he sought glory of men, neither of them nor of others. He had no desires whatever for himself in his work. On the other hand, he was (1) gentle among them "as a nurse cherisheth her children" (v. 7); then (2), so large was his heart for them that he was willing to have imparted to them, not the gospel of God only, but also his own life, because they were beloved of him. Moreover, he reminds them that he laboured night and day that he might not be chargeable to them in his work, and he appeals both to them and God, as witnesses of his manner of life, "how holily and justly and unblameably" he had behaved himself amongst those that believe. Lastly, he had "exhorted, and comforted, and charged" every one of them, "as a father doth his children," that they might walk worthy of God, who had called them unto His kingdom and glory. (vv. 11, 12.)

What a picture of a faithful, unselfish, devoted, and loving servant! And how it rebukes many of us as we gaze upon it!

II.

Matt. 27: 50-54.

Without attempting, at this time, to enter into the meaning and character of this wondrous scene, we desire simply to call attention to the threefold testimony which is here given to Christ and His Work. The moment He had cried with a loud voice, and yielded up the ghost, the veil of the temple was rent in twain from the top to the bottom. This was a divine action, God's own interposition, the significance of which may be gathered from Hebrews 9 and 10. It proclaimed that God was now free in righteousness as well as in grace, on the ground of what had been accomplished on the cross, to go out after the sinner, and that the sinner was also free, on receiving the testimony concerning that finished work, to go into the holiest of all, into the immediate presence of God. The rending of the veil was God's own testimony to the efficacy of the blood of Christ. We also read that "the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after His resurrection." There was therefore a three days' interval between the rending of the veil and the resurrection of the saints, but the Holy Spirit has connected the two because both alike are the fruits of the death of Christ. If the rending of the veil speaks of the efficacy of His precious blood, the raising of these saints tells no less clearly of Him who is the resurrection and the life, and it was thus a testimony to the power of life in Him as risen from the dead. (John 11: 25; 2 Cor. 5) In the last place the centurion, and those who were with him, convinced by what they had seen, "feared greatly, saying, Truly this was the Son of God." This was a testimony, whether rendered intelligently or otherwise, to the truth as to His person. If therefore Christ stood alone, no one raising his voice on His behalf before His persecutors, if He were forsaken by God in His death, as He must have been as made sin, no sooner has His mighty work been accomplished than God steps in and raises a powerful and glorious threefold testimony to the efficacy of the atonement, to the power of His resurrection, and to the fact that He who had died on that shameful tree was no less than the Son of God. E. D.

p. 53.

I.

2 Kings 4: 1-7.

The mantle of the ascending Elijah fell upon Elisha, and he received a double portion of his predecessor's spirit. This explains the typical character of his ministry — that it was in resurrection power. It is needful to bear this in mind in interpreting the beautiful incident brought before us in this scripture. But first of all it is necessary to understand the circumstances of the widow. Her husband — one who feared the Lord — was dead, and he had left his widow so hopelessly in debt that the creditor claimed her two sons as bondmen. Who then was the creditor? It was, we judge, the law, which, as it contained no mercy, ever rigorously exacted its penalties and claims. It had therefore brought death in upon the husband (compare Rom. 7), and was now seeking to reduce his two sons to bondage. What wonder was it that this poor widow groaned under her intolerable burden, and that she should be constrained to seek for deliverance? To whom then does she have recourse for help and succour? It is to Elisha, type of the risen Christ. He responds immediately, and says, "What shall I do for thee? tell me: what hast thou in the house? And she said, Thine handmaid hath not any thing in the house, save a pot of oil." Mark the difference between man's thought and God's. The pot of oil was as nothing to the poor widow. She had not anything, "save a pot of oil." This was everything in the eyes of God, and the question of Elisha was intended to elicit the fact that there was this pot of oil in the house. Now oil is ever in Scripture emblematical of the Holy Spirit; and, as we shall now see, the possession of the Holy Spirit (we say nothing here of the necessary experiences before the goal is reached) is the only way of practical deliverance from the yoke of the law. The widow, up to this point, was ignorant of the value of the only possession to be found in the house; and indeed she was not yet in the condition of soul to use what she really possessed. Elisha therefore said, "Go, borrow the vessels abroad of all thy neighbours, even empty vessels; borrow not a few. And when thou art come in, thou shalt shut the door upon thee and thy sons, and shall pour out into all those vessels, and thou shalt set aside that which is full." Faith at once was called out into lively exercise. She obeyed the prophet, and she discovered that the supply of oil was illimitable, or rather only limited by the capacity of her empty vessels; for when the vessels were full, she said to her son, "Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed." She still was unable to avail herself of her treasure, and hence she went once more to "the man of God. And he said, Go, sell the oil, and pay thy debt, and live thou and thy children of the rest." She thus discovered that it was the law of the Spirit of life in Christ Jesus that could make her free from the law of sin and death (Rom. 8: 2), and also that she must continue to live in the power of the same Spirit. (Rom. 8: 13; Gal. 5: 25.)

There is another teaching lying more on the surface, and yet of the highest consequence. The widow in her sore distress found, as taught of the Lord, that she was not straitened in God, that there was an abundant outflow from His resources more than equal to all her need, and that faith brought her into living connection with the fountain of all relief and succour. We too thus learn that God is never weary of meeting our need, that our demands (as represented by the empty vessels) can never be too many. Come as often as we may, and with as many vessels as our faith can bring, we also shall find that His fountain of grace and blessing can fill them all. Surely then we may open our mouth wide, that He may fill it.

II

Heb. 12: 23.

p. 55.

This is the only place where the term "church of the firstborn" is found. While it undoubtedly springs from the association of the church with Him who is the Firstborn from the dead (Col. 1: 18; Rev. 1: 5), it is yet interesting to notice that God in His grace has always had the firstborn before His mind. Thus no sooner had He sheltered His people from judgment in the land of Egypt by the blood of the passover lamb than He claimed all their firstborn as well as the firstborn of their cattle. (Exodus 13) "All the firstborn of the children of Israel are mine, both man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself." (Num. 8: 17; also Num. 3: 12, 13.) The Levites were afterwards taken instead of the firstborn, and given to Aaron and to his sons to do the service of the children of Israel in the tabernacle of the congregation. Representing thus the firstborn of Israel, they were associated with Aaron, who himself was a firstborn, and they thereby became a shadow, if not a type, of the church of the firstborn. This will be more apparent if it is remembered that even Aaron's sons as well as the Levites derived all their privileges from being adjoined to Aaron. For example, Aaron, as a type of Christ, was clothed and anointed (without the sprinkling of blood, because a type of Christ) in the first place alone, and afterwards with his sons, when it is through association with Aaron they become a figure of the church as the priestly family. Now inasmuch as through all these types and figures God always had Christ in view, it is in Christ all these things find their fulfilment. When Christ therefore, the Firstborn from the dead, took His place at the right hand of God, the Holy Spirit was sent down to gather out those who should be heirs of God, and Christ's co-heirs; all of whom in virtue of their association with Him are firstborn, inasmuch as He deigns in His grace and love to share with them all that He Himself inherits by virtue of redemption. We, according to the purpose of God, are the brethren of Christ, and He will ever have the pre-eminence as the Firstborn amongst the redeemed; but at the same time they, together in their association with Him before God, will form the church of the firstborn. What can we say in the presence of such unfoldings of the heart of our God but, Unto Him be glory in the church by Christ Jesus throughout all ages, world without end? Amen. E. D.

p. 78.

I.

Numbers 27, 36.

A beautiful illustration of the ways of God with His people — of His readiness to meet their every need — is found in the combination of these two chapters. In the first, the daughters of Zelophehad came to Moses with a complaint. Their father had died leaving no son, and they asked, "Why should the name of our father be done away from among his family, because he hath no son? Give unto us, therefore, a possession among the brethren of our father." (Num. 27: 4.) Up to this time there had been no provision for such a case. The son or sons were to inherit the patrimony, but nothing had been said concerning daughters where there were no sons. Moses did not act upon his own view of the case, nor upon what others might deem fair and equitable principles, but, owning that he had of himself no wisdom, he laid the matter before the Lord. Would that we all might follow his example when we fail to discover the mind of God in any special perplexity. The Lord vouchsafed an answer immediately, saying, "The daughters of Zelophehad speak right;" and He directed Moses to "give them a possession of an inheritance among their father's brethren," taking occasion at the same time to announce a statute of judgment for the children of Israel upon every such case that might arise.

Passing now to Numbers 36 we find that another perplexity sprang out of the settlement of this question. The chief of the families of the children of Gilead come in this instance to Moses. Their concern was for the inheritance of the tribe; for if these daughters of Zelophehad "be married," they say, "to any of the sons of the other tribes of the children of Israel, then shall their inheritance be taken from the inheritance of our fathers, and shall be put to the inheritance of the tribe whereunto they are received: so shall it be taken from the lot of our inheritance;" and furthermore, they proceed to say, when the jubilee arrives, the inheritance, so taken away, will be finally added to that of the tribe into which these women had married. Once again, Moses receives directions from Jehovah, who commands that the daughters of Zelophehad shall marry "to whom they think best," only it must be to those of their own tribe; and in this way was the difficulty, both on the present occasion and for all future time, completely removed.

There are some important principles connected with these histories worthy of indication. The first is obvious; viz., that nothing in relation to the people of God can be settled by human wisdom. Every difficulty or perplexity must be laid before the Lord. The second is, that if we lack wisdom the Lord is ever ready to give, and to give liberally. Nothing that affects the welfare of His people is too trivial to bring before Him; and for us to attempt to act, unless we have His mind, is to usurp His place. Then, thirdly, observe that the Lord did not anticipate the difficulty. He knew it would arise, but He waited until His servant brought it to Him before He gave His mind in the matter; He foresaw the second question equally with the first, but He would have His people in constant dependence, and thus only gave the word for the moment — the wisdom as it was needed. In like manner, if we would be imitators of Him, we shall never seek to forestall a difficulty. "Sufficient unto the day is the evil thereof." Lastly, it is beautiful to remark the ready obedience of all concerned to the word of the Lord. His word was all they craved, and obtaining it they yielded to it a willing subjection. The chief of the fathers of Gilead, the daughters of Zelophehad, and indeed the whole of Israel, obeyed the word of the Lord they had received through Moses. Truly the path of obedience is the only way of blessing!

II.

Leviticus 23: 9-20.

The distinction between the "sheaf of the firstfruits" and the two wave loaves, which are also called firstfruits, is exceedingly beautiful. The former is Christ, for the priest was directed to "wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath" (the first day of the week) "the priest shall wave it." (vv. 10, 11.) Thus it is that Paul writes: "Christ is risen from the dead, the firstfruits of them that slept" (1 Cor. 15: 20) — the first sheaf to be waved before the Lord before the ingathering of the harvest. And of what a harvest is He, as the firstfruits, the pledge! Concerning Him in this character, another has written, "It" (His resurrection) "was the beginning of the true harvest — harvest gathered by power outside and beyond the natural life of the world. According to the Jewish law, nothing of the harvest could be touched before. Christ was the beginning, the firstborn from the dead. With this first of the firstfruits were offered sacrifices for a sweet savour, but not for sin. It is clear there was no need for it. It is Christ who has been offered to God, quite pure, and waved before God — placed fully before His eyes for us, as raised from the dead, the beginning of a new crop before God; man in a condition which not even innocent Adam was in, the man of God's counsels, the second man, the last Adam. Not all hanging on obedience, which might fail, and did; but, after God had been perfectly glorified in the place of sin, past death, past sin (for He died unto sin), past Satan's power, past judgment, and consequently by this, wholly out of the scene where responsible man had stood, on a totally new footing with God after His finished work, and God perfectly glorified. Such a work too as gave Him title to say, "Therefore doth my Father love me, because I lay down my life, that I might take it again," and made it God's righteousness to set Him at His own right hand in glory.

Following upon this, they were to number fifty days unto the morrow after the sabbath, and offer a new meat-offering unto the Lord, composed of two wave loaves, of two tenth deals of fine flour, baleen with leaven, "the firstfruits unto the Lord." "It is no longer Christ here, but those who are His, the firstfruits of His creatures. (See James 1: 18.) They are considered as being on earth, and leaven is found in them. Therefore, though offered to God, they were not burned as a sweet savour (Lev. 2: 12), but with the loaves was offered a sin-offering, which answered by its efficacy to the leaven found in them. They are the saints of which Pentecost commenced the gathering."

Once more we find the expression firstfruits in the Scriptures. Of the hundred and forty-four thousand who will stand on Mount Sion with the Lamb (Rev. 14), it is said, "These were redeemed from among men, the firstfruits unto God and the Lamb." (v. 4.) These are the firstfruits of the earth, after the Church has been caught away to be with the Lord, and will be gathered from among the two tribes who will be in the land during the sway and power of antichrist. They will pass through the unequalled sorrow of those days (See Matt. 24: 21, 22), and the Lord will give them a special place with Himself in the kingdom — they will follow the Lamb whithersoever He goeth. As the ingathering at Pentecost was the firstfruits of the church, these will be the firstfruits of the kingdom.

III.

Ephesians 5: 20; 1 Thess. 5: 18.

These two scriptures, often classed together, are yet very different in their significance. The latter is plainly an exhortation: "In every thing give thanks: for this is the will of God in Christ Jesus concerning you." It is not, as the reader will observe, for every thing, but in every thing, give thanks. And there are few Christians who would not acknowledge, we will not say their obligation, but rather their privilege, to render thanksgiving to God in all their circumstances and trials. They may be passing through deep sorrows or severe sufferings, and yet, viewing these in the presence of God, they will find abundant cause for praise. Not only so, but, as the apostle here says, "it is the will of God in Christ Jesus concerning us." This puts the matter on another ground, revealing what is acceptable to God, and, if it may be so expressed, how grateful to Him are the thanksgivings of His people. Turning now to the former scripture, it will be as plainly seen that it is not an exhortation. Let the reader note well the context. We are bidden not to be "drunk with wine, wherein is excess," but to "be filled with the Spirit;" and then three things are indicated as the consequence. First, our hearts will be overflowing with praise, "speaking," as it is said, "to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;" then we shall, besides this, be "giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;" and, lastly, we shall be "submitting ourselves one to another in the fear of God."

We are not then expected — and this is the point to be noticed — to give thanks always for all things, as a matter of subjection to the will of God, as in the case of giving thanks in everything; but the former of these two things will only flow out as fruit of being filled with the Spirit. If therefore we desire — and what believer would not desire to be in such a state? — to be giving thanks always for all things, we must first seek to be filled with the Spirit. Now it is precisely here that the difficulty meets us; for is it not true that few of us are willing to be so filled? For indeed it involves much, even the constant refusing of self, and the daily bearing of the cross — incessant watchfulness that we may not be drunk with wine, i.e., seeking to be exhilarated with any of the joys of earth; and ever bearing about in the body the dying of Jesus, that the life also of Jesus might be made manifest in our body. But He giveth more grace, and sufficient grace even for this; and surely none of us should have any lower object than this which the Word sets before us of being filled with the Spirit. What a change would be then wrought in our daily lives! and what power, too, would characterize our walk and service! Even, therefore, if we can already give thanks in everything, we should also seek grace to be in that state in which "giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ" would be its expression in the power of the Holy Ghost. E. D.

p. 136.

I.

Judges 5: 12.

The history of the expression "lead thy captivity captive," first found in this scripture, strikingly illustrates the remark of a well-known writer, that "he that does not see Christ everywhere in the Old Testament, sees Him nowhere." It is here addressed to Barak. "Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam." After the victory over Sisera, the Holy Spirit put a song of celebration into the lips of Deborah and Barak, in which they are made to recall the former state of Israel, the gathering of the people, and the circumstances of the conflict. The words occupying our attention take the form of an exhortation in the prospect of the struggle, urging Barak to grapple with, and to bring into captivity, the power which had been holding Israel captive. Passing onward to Psalm 68, we read, "Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men [or rather, as in the margin, in the man]; yea, for the rebellious also, that the Lord God might dwell among them." (v. 18.) Here the conflict is over (see vv. 1, 2, 12); but the words are not, as in Judges, an exhortation, but a description — a description of the victorious issue of the conflict in the ascension and exaltation of Christ as Man. But there is more, as another has remarked, for "He has led captive the power of the enemy who ruined all — conferred blessing, and as Man, and in His human nature, He has received gifts even for rebellious Israel, that Jehovah Elohim might dwell among them." We learn, therefore, that the divine energy of the Spirit, that wrought in and through Deborah and Barak for the overthrow of the enemies of Israel, was but a foreshadowing of that divine power which was displayed in and through Christ in His conflict with the power of Satan in His death on the cross (compare Col. 2: 15), and which will be exhibited through Him when He returns for the deliverance of His people Israel in a later day. The psalm, though all is based upon and flows out from the virtue of His death, refers to the latter; but if we now turn to Ephesians — the last place where the expression is found — the reference is to the former — His overcoming the whole power of Satan. "When He ascended up on high, He led captivity captive, and gave gifts unto men," etc. (Eph. 4: 8.) That is, He has brought to nought the power that held us captive; and Satan, as the enemy who has been worsted and overcome, now only waits for the execution of his sentence. (See Rev. 20: 1, 2, 10.) Not only so; but we, freed from our captivity (compare Heb. 2: 14, 15), are brought into the enjoyment of the present fruits of the victory in the gifts bestowed by the victorious and ascended Christ. (Ephesians 4: 7-14.) The effect for Israel will be that their Lord God will once more dwell among them in power and blessing; while believers now have already entered upon the blessings won for them in the provision made "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ," and can joyfully anticipate the full result in the future glory of the victory. E. D.

II.

Romans 12: 2.

The word here translated "transformed" is only found four times in the New Testament. It is used both in Matthew and Mark to describe the change in the appearance of our blessed Lord on the mountain when "His face did shine as the sun, and His raiment was white as the light" In these places it is rendered "transfigured." It is met with finally in 2 Cor. 3: 18, where it is given as "changed." Who can doubt that there is an intended connection between these scriptures? When the Lord was "transfigured" on the mount, God showed out, in anticipation, the glorified state on which His beloved Son would enter after His death and resurrection. (See John 17: 5.) But we believers — shall, by His grace, be glorified together with Him. (John 17: 22; Rom. 8: 17, etc.); and we learn from the above scriptures how this will be accomplished. Romans 12: 2 teaches that it is, first of all, a moral work within — a spiritual change effected by the renewing of our mind. From 2 Cor. 3: 18 we gather that while Christ in glory is the model to which we are to be conformed (compare John 17: 19; Rom. 8: 29), it is by beholding His glory that we are gradually "transfigured" — from glory to glory — into the same image. God thus uses by the Holy Spirit the glory of the Lord to change us morally into the likeness of His beloved Son. But, as 1 John 3: 2 tells us, we shall not be like Him until we see Him as He is. We wait, therefore, until His coming for the full accomplishment of the counsels of God, when our bodies as well as our souls will be conformed to the image of His Son. (See Phil. 3: 21.) In the meantime our moral growth in His likeness will be in proportion to our present occupation with Him in the place where He is.

"And is it so? I shall be like Thy Son;

Is this the grace which He for me hath won?

Father of glory, thought beyond all thought,

In glory, to His own blest likeness brought."

E. D.

III.

1 Cor. 15: 29.

It should be carefully noted that this verse is connected with verse 19, the verses between — from verse 20 to verse 28 — being a parenthesis. "If in this life only,"  says the apostle, "we have hope in Christ, we are of all men most miserable," i.e., if there be no resurrection of the dead; and further, he goes on to say, "Else what shall they do which are baptized for the dead, if the dead rise not at all?" etc. It were folly to take the place of danger and liability to death through persecution (see vv. 30-32) if there be no prospect of resurrection. It is this which gives the key to the difficult expression "baptized for the dead." Through the perils incident to the confession of Christ in these early days martyrdom was of frequent occurrence. The ranks of the Christians were thus continually thinned; but through the grace of God converts were constantly added, and, in this scripture, they are regarded as filling up the vacant places of those who had departed to be with Christ; and thus, when they were baptized unto Christ, as being baptized for, or over (see note to New Translation) the dead. Such a step, the apostle argues, as led of the Spirit, would be without reason "if the dead rise not at all;" for why should they be baptized for the dead — come into a place where death was a daily possibility — if they had not an assured hope beyond the grave? But, blessed be God, they had this hope; for Christ was risen from the dead, and become the firstfruits of them that slept. E. D.

p. 166

I.

2 Samuel 23: 20, 21.

While it needs great caution in the interpretation of the meaning of scripture names, there may yet be often found in them some very instructive lessons. In this passage the combination of the different names is very remarkable. Benaiah signifies, "Whom God has built;" Jehoiada, "Jehovah knoweth;" and Kabzeel, "God has gathered." Putting these meanings together, we learn that Benaiah was the son of one whom the Lord knew ("I know my sheep"), and had been built up in the truth by God Himself, and knew his place in God's assembly (Kabzeel). In the next place his acts are described. He had slain two lion-like men of Moab. Moab means "progeny;" that which is born of the flesh is flesh, and inasmuch as the men were lion-like, it was the flesh under full Satanic energy. He also slew a lion in the midst of a pit in the time of snow. Satan is compared by Peter with a roaring lion, and thus Benaiah was enabled to overcome Satan himself in his own haunts. He slew, moreover, an Egyptian, a goodly man, the expression of the fairer aspects of the world; and just as David beheaded Goliath with his own sword, so Benaiah, having "plucked the spear out of the Egyptian's hand, slew him with his own spear." The spear, like the sword, is a symbol of the power of death, and, as another has remarked, "Death is the best weapon in the arsenal of God when it is wielded by the power of life," and this was Benaiah's experience in his conflict with the world (the Egyptian). Taking then the whole history, we learn that this child of grace, built up on his most holy faith, and gathered out upon the ground of God's assembly, successfully meets and overcomes the flesh, Satan, and the world. This too was of grace; but, while of grace, it reveals the path and possibility for every believer. E. D.

II

Heb. 4: 3.

A whole system of erroneous doctrine has been built upon the words, "For we which have believed do enter into rest" — a system which is often named by its advocates "the rest of faith." That is, as it is contended, upon the exercise of faith in Christ in all that He is for the believer in his daily life, as a Saviour from the power as well as from the guilt of sin, the soul passes instantly into a region of perfect rest, where conflict is no more known. In its essence this teaching is the same as what is known as "holiness by faith." Now, that there are boundless resources in Christ for the believer in his daily path is unquestioned, and it is our failure that we know so little how to avail ourself of them — of the grace, the wisdom, the power, etc., which are treasured up in Him; but the present question is whether this is the meaning of our passage. In answer to this, it should be first remarked that the rest spoken of is the rest of God. In the previous chapter we learn that God had sworn, concerning Israel, they should not enter into His rest; and the reason they could not enter in was unbelief. (v. 19.) The promise therefore of entering in was left over, "for unto us was the gospel preached [the gospel concerning God's rest, as well as unto them; but the word preached did not profit them, not being mixed with faith in them that heard it." This leads to the statement before us, that "we which have believed do enter into rest." The rest spoken of belongs therefore to those, and only to those, who believe the gospel preached.

The further question now arises, Is this rest present or future? In verses 3 and 4 we have the character of the rest; in verses 5 and 6 the truth is recalled that Israel had been excluded through their unbelief, and hence that some must enter into the rest. Then it is said that He limiteth a certain day, saying in David, "Today, after so long a time . . . for if Joshua had given them rest, then would He not afterward have spoken of another day." The conclusion is now drawn, "There remaineth therefore a rest [a keeping the sabbath] to the people of God;" i.e., it is yet future, being in fact the sabbatical rest of eternity, God's own rest, into which He in His grace proposes, as He ever has proposed, to bring His people.

That there is a present rest, both of conscience and heart, for the believer, needs ever to be insisted upon; but the rest here spoken of goes further, and points to the end and result of all God's purposes for, and ways with, His redeemed, just as the Jewish sabbath was the type and figure of the end of His counsels for Israel. We, as they in the wilderness, are journeying onward to the rest which He has promised; and "we which have believed" shall infallibly enter it, and then for eternity we shall, through infinite mercy, share in the sabbath of our God. E. D.

p. 190.

Rom. 14: 5, 6; Gal. 4: 10, 11; Col. 2: 16, 17.

Is there any contradiction in the teaching of these several passages? That is impossible; but it is exceedingly interesting to trace out their connection. In Col. 2 we have the consequence for the believer, in one aspect, of death with Christ. In Romans 6 we are delivered from sin — in Romans 7, from the law — through having died with Him. But in Col. 2 we are delivered from man, whether it be on the side of philosophy or of religion. As dead with Christ from the rudiments of the world, we are not "as alive in the world" to be subject to ordinances. No human precepts or religious rites or observances have thus any claim upon the believer, because, through death with Christ, he has passed altogether out from under the yoke of the first man. He acknowledges, on the new ground of death and resurrection with Christ, the authority of Christ alone. Everything else, however sacred from long usage, all "the traditions of the elders," he entirely refuses, even the meats, drinks, holy days, new moons, and sabbaths of Judaism; for they have now become to him but "rudiments of the world," and were never, at any time, more than a shadow of things to come, while the body is of Christ. (v. 11.)

In Galatians the apostle had to encounter a strenuous effort to reimpose the yoke of Judaism on the saints, and this he would not bear with for a moment. It was a total denial of grace, and hence he does not hesitate to withstand even Peter to the face, "because he was to be blamed" for countenancing the Judaistic spirit, which led to a distinction between Jewish and Gentile believers. (See Gal. 2) When therefore these teachers of the circumcision made Jewish observances obligatory, the apostle declares that they were turning again to the beggarly elements, unto which they sought again to be in bondage; and he says, "Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain." (Gal. 4: 10, 11.) No quarter would he give to the imposition of such a yoke.

Passing now to the Romans, the case is very different. It is here a question of one who was "weak in the faith" (v. 1); and such was to be received, but not "to doubtful disputations." He might as yet be undelivered from many things, as was often, the case with Jewish converts; he might still be entangled with many a Jewish habit as to meats, and as to the observance of holy days. Still, such an one was to be received, borne with, even while seeking to lead him on to the full truth of the Christian position; and the apostle reminds us that we are not to judge another man's servant, or set at nought our brother, or put a stumbling-block or an occasion to fall in his way. In a word, weak consciences are to be respected (vv. 20, 21), and the strong must bear the infirmities of the weak, and not to please themselves, incited to this course by the blessed. example of Christ, who pleased not Himself, but, as it is written, "the reproaches of them that reproached thee fell on me." (Rom. 15: 1-3.)

II.

2 Timothy 2: 20, 21.

The difficulty which is often felt by many as to this scripture would be at once removed by giving attention to the exact language employed by the apostle. He does not say, "In the house of God," but "In a great house there are not only vessels," etc. In fact, he uses an illustration to set forth what professing Christianity — the house of God, indeed, as built by man (1 Cor. 3) — has become; i.e., it has become a mixed thing, like a great house with vessels of honour and vessels of dishonour in it. The question therefore whether the vessels are teachers or saints proceeds upon a misconception, inasmuch as they only illustrate the fact pointed out, that the professing church has become so mixed and corrupt that separation is now necessary within its own borders. Whether converted or unconverted is not the point, for all are on that ground as professors; and all, whether converted or otherwise, must be separated from it if, like the vessels to dishonour, they are polluted by unholy associations or employments.

If a man therefore purge himself from these — the vessels to dishonour — he shall be a vessel unto honour, sanctified and meet for the Master's use, and prepared unto every good work. The next verse (2 Tim. 2: 22) points out that there must also be moral separation, and fellowship with those who call on the Lord out of a pure heart. E. D.

III.

Matthew 28: 19.

"The formula which I have used in baptizing is, 'In the name of the Lord Jesus I baptize thee unto the name of the Father and of the Son and of the Holy Ghost.' My reason is, that two things are thus owned — the Lordship of Christ, and the full and Christian revelation of the name of God, which is thus called upon the baptized person. Surely baptism is connected with these two important truths. "To us there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him." (1 Cor. 8: 6.)

I quite admit that Scripture gives us no historical account of any carrying out of the commission in Matt. 28 to the nations; but that does not alter the significance of the form, as to baptism, there given by our Lord especially for Gentiles. They had previously no connection with the name of God — i.e., the Jehovah of Israel (Isaiah 63: 19) — though Amos (Amos 9: 12) prophesied of Gentiles who would be called by His name. Acts 15: 14, 17, shows how that part of the prophecy had received a kind of accomplishment by Peter baptizing Cornelius and his household. This use of the full name of God is important to my mind or there would be no administrative bringing of the Gentiles into connection with it; and I confess I do not feel happy in any one using a formula which omits it. Surely it is of moment that there should be a people upon earth thus formally connected with the name of God, as fully revealed in Christianity. We see the principle of this as early as Gen. 4: 26, in the family of Seth.

In the development of the ways of God, which is given us in the Acts, a great point is the establishing of the Lordship of Christ, quite as important as, and intimately connected with, owning the name of the one true God. (Compare Isaiah 45: 22, 23, with Phil. 2: 10, 11.) 'Jesus Christ is Lord to the glory of God the Father.' The whole administration of the ways of God is in His hands, all ministry and power is there; all authority and rule are made subject to Him. It was therefore necessary for Jews, who were already in connection with the name of Jehovah by circumcision, to own Him whom God had made Lord and Christ. It is stating too much to say that the apostles never used the formula of Matt. 28. We know that negatives are dangerous statements to make; in fact, I judge there is no record given of the formula they used; for we cannot gather it from the various expressions which the Spirit records. 'In [εν] the name of Jesus Christ,' or 'the Lord Jesus,' connects baptism, I think, with the power and authority of that name; while 'Unto the name' would be to the confession of His name as Lord, and this has to be confessed and owned to the glory of God the Father.

It would be a mistake to take the words, 'In the name of Jesus Christ,' or, 'Unto the name of the Lord Jesus,' as a formula. There is much implied in baptism which is not expressed in the formula used, such as moral cleansing, salvation, and being planted in the likeness of Christ's death; but to me the real formula is in the words of our Lord, in Matt. 28. But then His Lordship is distinctly connected with it there; for He states that all power is given to Him in heaven and earth, though baptism only refers to His authority as administered upon earth. The form of this administration on earth, so far as Scripture tells us, has not been carried out yet according to Matt. 28, but according to Luke, and in the way described in the Acts. Still our Lord's words remain, that baptism was to be in the name of Father, Son, and Holy Ghost." T. H. R.

IV.

2 Kings 2: 12.

"My impression as to the 'chariot of Israel, and the horsemen thereof' is, that faith in Elisha connects the chariots of God with Israel. (Compare Psalm 68: 17, 18.) Hence he calls it the chariot of Israel. He sees prophetically in the angelic power which was taking up the ascending Elijah the deliverance of Israel by the same power. For us it is the power which wrought in the Christ when God raised Him from the dead, and set Him at His own right hand in the heavenly places. Connect, for this power which will finally deliver Israel, Deut. 33: 2; 2 Sam. 22: 9-11; then Psalm 68: 17 (it is remarkable, 'Adonai is among them'); Hab. 3: 3-8; Rev. 8: 5; Psalm 18: 12, 13; Psalm 104: 3, 4, etc.

I suppose Elisha knew the secret of this power when he picked up the mantle of Elijah — a power not yet displayed fully for Israel, but — Elisha was in its secret. (See 2 Kings 6: 16, 17.) Elijah had passed through the waters by a power that rolled them back; the full deliverance will come because that power has been exercised in the depths through which Jesus has passed. (Psalm 18: 14, 15.) I think there is something analogous to Elisha being in the secret of a power not yet fully exercised in Rev. 5. We are surely in the secret of that chapter. The Lamb in the midst of the throne having overcome to take and open the book. The throne is not yet openly acting, and the rider on the white horse not yet come forth; but I believe we are in this secret, that even now, in all the political actings, and amid the schemes of men, there is the secret acting of the throne, because the Lamb is in the midst of it. The suffering one has overcome, and is there, and the actings of God, even now providentially, are all in connection with Him. As to crisis, it is all future; but if our eyes are open, we know now the secret of the power which will accomplish all.

In 2 Kings 13: 14 the vessel of this power is just departing, and the words of Joash recognize that Elisha was the vessel of the power of deliverance for Israel. It was a wonderful scene as the window was opened, and the arrow of the Lord's deliverance sped on its way; but everything breaks down in man's hand, and there is no faith in the king to use the power."

T. H. R.

p. 218.

I.

1 Kings 21.

Nothing could more strikingly reveal the frightful moral corruption of Israel — of king and people — at this time than the details of this chapter. Naboth had a vineyard "hard by the palace of Ahab, king of Samaria." The king saw and coveted it for himself. It was near to his house, and he desired it for a garden of herbs. Accordingly he sought to obtain it from Naboth, either by exchange or by purchase. Outwardly this was fair and honest; but Ahab knew, or should have known, that he could not have it except by inducing Naboth to transgress the law of God. Naboth preferred obedience to the Word above the favour of the king and his own advantage, and thus he replied, "The Lord forbid it me, that I should give the inheritance of my fathers unto thee." (See Num. 36: 7.) Baulked in his project, "Ahab came into his house heavy and displeased . . . laid him down upon his bed, and turned away his face, and would eat no bread." (v. 4.) In the previous chapter he likewise came to his house "heavy and displeased" (v. 43) because a prophet had pronounced judgment upon him for making an alliance with one whom God had appointed to destruction. Weakness and wickedness are often united, and in both cases the king was angry because the will of God was against his own, and interfered with his designs. But mark the lesson: whenever the heart is resolved upon evil, Satan is ever at hand to open the way for its commission. Covetousness had mastered the soul of Ahab, but he was lacking in courage; he feared to take what he longed to have. Jezebel was of another spirit; she had neither conscience nor fear. Daughter of a heathen king (1 Kings 16: 31), she owned no law but that of her own wicked will. Like the unjust judge, she feared not God nor regarded man; and, determining that her husband should gratify the desire of his heart, she said, "I will give thee the vineyard of Naboth the Jezreelite." Her measures were soon taken. "She wrote letters in Ahab's name, and sealed them with his seal," commanding Naboth to be falsely accused and to be stoned. Surely there would be conscience, we might think, in some of Jezreel's elders! Alas! the men of Naboth's city, "the elders and the nobles," fellow-citizens of this faithful man, hastened to obey the queen's command, brought in false witnesses, as in the case of our blessed Lord (also of Stephen), procured his condemnation, "stoned him with stones, that he died;" and they sent immediately to Jezebel to say, "Naboth is stoned, and is dead." (vv. 11-14.) Let the reader pause, and mark the consequences of covetousness in Ahab's heart. A simple desire, at first, for a convenient garden — such was the root of this deadly tree, bearing such a crop of poisonful fruit; such the trickling stream that swelled into this blackening river of corruption. Ahab wanted a garden; Jezebel determined he should have it at all costs; and the elders of Jezreel, wishing to commend themselves to the queen, carried out her commands even at the cost of shedding innocent blood. What an unfolding of the heart of man!

So far all concerned, except Naboth, had left God out of their calculations, and it seemed as if sin had triumphed. Naboth had been stoned, and Ahab was now free to take possession. He went down, and his feet at last stood in the vineyard of Naboth; but, at the very moment he was about to lay his hand upon the coveted possession, be is confronted by Elijah the Tishbite, and has to learn from the awful words with which the prophet terrified his soul, that verily there is a God that judgeth the earth. "Hast thou [not Jezebel, but thou, hast thou] killed, and also taken possession? . . . Thus saith the Lord, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine." Miserable king! He could only utter — his vision is still bounded by the earth — "Hast thou found me, O mine enemy?" It was Jehovah who had found him, and who sent His servant to denounce judgment upon Ahab, his house, and upon the wicked Jezebel.

Verses 25 and 26, parenthetically added, reveal the full extent of the abominable wickedness of this guilty king "stirred up" by his wife Jezebel. But the words of the prophet rang in his soul as a death-knell, reached (at least) his natural conscience, and produced a transient repentance. (v. 27.) Who shall fathom the depths of the long-suffering and the mercy of the Lord! "Have I any pleasure at all that the wicked should die? with the Lord God: and not that he should return from his ways, and live?" His word thus came to Elijah, "Seest thou how Ahab humbleth himself before me?" And on this account, though it were but a passing humiliation (for we are here in the sphere of God's government on earth), the judgment on Ahab's house (though the personal judgment on himself and Jezebel was literally executed) was postponed until his son's days. There was thus a day of grace even for Ahab.

Leaving the reader to study the details of this chapter for himself, we may indicate some general lessons: first, that there are no limits to the evil of man's heart; secondly, that sin can neither escape the eye nor the judgment of God; and lastly, that the mercy and goodness of God are unfathomable.

II.

Isaiah 29: 13, 14.

Three times this scripture, or part of it, is cited in the New Testament — twice by our blessed Lord, and once by the apostle Paul; and it is exceedingly instructive to note the connection in which the different quotations are found. In Matthew 11, after upbraiding the cities wherein most of His mighty works were done because they repented not, the Lord turned at this moment of rejection to His Father, and found rest in the sovereign counsels of Him who was Lord of heaven and earth, saying, "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes," etc. (v. 25.) Turning back to our scripture, we learn that hiding these things from the wise and prudent was not the action of arbitrary power, but the judicial consequence of formality and hypocrisy in holy things, and of accepting the precepts of men in the place of the word of God. In Matthew 15 the Lord brings forward the first part of the scripture in condemnation of the ritualistic observances of the Jews, making, as they did, the commandment of God of none effect by their tradition. "Ye hypocrites," He says, "well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain do they worship me, teaching for doctrines the commandments of men." (vv. 7-9.) Let the reader observe that the chief sin of the Pharisees, in addition to their hypocrisy, was teaching for doctrines the commandments of men, and that worship so regulated was in vain. The apostle Paul quotes the latter part of the passage to show that the wisdom of this world is brought to nought by God. "The preaching of the cross," he says, "is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent." (1 Cor. 1: 18, 19.) The reader, if he pursue the study, will soon discover, if led of the Holy Spirit, how various the applications and lessons of the smallest portion of the sacred Word. But "the things of God knoweth no man, but the Spirit of God;" and this Spirit we, if believers, have received "that we might know the things that are freely given to us of God." (1 Cor. 2: 11, 12.)

III.

1 John 5: 18.

It is essential for the understanding of John's epistles to remember that, in such statements as this, he confines himself to the positive character (excluding from his view all other considerations) of the new nature. "Whosoever is born of God, sinneth not." He does not for one moment forget that the believer has two natures (1 John 1: 8), or that he may fall into sin (1 John  1: 16); but he is stating in an abstract, and therefore absolute, way, because he is thinking alone of what is born of God, that such an one does not sin. (See 1 John 3: 9.) This will explain what follows. First he says, "He that is begotten of God keepeth himself;" that is, he will act according to his nature, the new nature — not that he may not fail sometimes to be watchful, but that, having been born of God, it is a necessary consequence, considering alone what this new nature is, how it is necessarily antagonistic to sin, and that it will shun temptation as being averse from it, that he will "keep himself." Then he adds, "And that wicked one toucheth him not." Satan indeed is powerless in the presence of a child of God when he keepeth himself. He may come, as he did to our blessed Lord and Saviour, and seek, by his allurements, to find an entrance into the soul by every possible avenue; but he cannot succeed if he that is born of God is on the watch. He cannot penetrate inside the circle where the child of God is abiding in dependence and obedience. He may seek to entice the believer to come outside the circle; but he cannot touch the one who is "keeping himself" inside. And the reader is again reminded that, in the view of the apostle, he that is born of God does so keep himself; for in the nature received from God in the new birth there could be no response either to sin or to Satan, only the most positive detestation of both. (Compare John 14: 30.) E. D.

p. 238.

I.

Psalms 45-48.

Few readers of the Scriptures can have failed to apprehend the connection in this interesting series of Psalms. In Psalm 44 the faith of the remnant rests upon the memorial of God's past deliverance of His people; "We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old." (v. 1.) Their present condition was in complete contrast: "But thou hast cast off, and put us to shame; and goest not forth with our armies." Still, amid all the exercises of soul thus occasioned, faith cries, "Arise for our help, and redeem us for thy mercies' sake." (v. 26.) Psalm 45 gives the answer to this cry in the introduction of Messiah, who brings deliverance from enemies, and whose kingdom is for ever and ever. (vv. 5, 6.) This is followed by the celebration of His marriage with His earthly bride — Jerusalem — now robed "in gold of Ophir" (v. 9), and the consequent acknowledgment of the place of supremacy and blessing into which the bride has thus been introduced. Nothing could surpass the beauty of the details of this bridal psalm. Proceeding to Psalm 46, we find, as the result of Messiah's coming, that God is the refuge and strength of His people, a very present help in trouble. He has proved Himself to be so in power, as may be gathered from Zechariah 14. The sixth verse may possibly point back to this, if it does not refer to a subsequent attack on Jerusalem after Messiah has come. In either case God shows Himself to be His people's refuge and strength; and thereby so encourages their hearts, that they cry, "Therefore will not we fear, though the earth be removed," etc. (vv. 2, 3.)

There is also positive blessing in connection with Jehovah's presence in Jerusalem. "There is a river, the streams whereof shall make glad the city of God," etc. (v. 4. Compare Ezekiel 47, Rev. 22, etc.) Well, then, might the cry be raised, "God is in the midst of her; she shall not be moved: God shall help her [as in the margin] when the morning appeareth;" for the advent of Messiah will be indeed the dawn of the morning without clouds. (2 Samuel 23: 4.) Verses 6, 7 recall the deliverance, and celebrate the results; verses 8, 9 give the desolating effects of Jehovah's interposition in judgment, and the universal peace that follows. God Himself speaks in verse 10, calling upon all to know, by the works He has wrought, that He is God, and declaring that He will be exalted everywhere among the Gentiles on the earth. In verse 11 the remnant again lift up their voices in their chorus of praise: "The Lord of hosts is with us; the God of Jacob is our refuge."

Psalm 47 points out the consequences in government for the whole earth. Not only is Jehovah once more in the midst of His people, but He is also "a great King over all the earth." (vv. 2-7.) He "reigneth over the heathen: God sitteth upon the throne of His holiness," etc. (v. 8.) In Psalm 48 we find that now Messiah's authority has been established over the whole earth, "beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King." (v. 2.) God is still known in her palaces (a word that marks the splendour of the city) for a refuge; for notwithstanding the display of His glory and power, the kings of the earth (such is man as the tool of Satan) were assembled, but only to be driven away by the fear that seized upon them when they beheld the signs of His presence and glory. The ships of Tarshish too were destroyed by that same east wind which once drove back the proud waters of the Red Sea.

Thus delivered and blessed, the remnant now say (the allusion is to Ps. 44: 1), "As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it for ever." (v. 8.) Their own eyes have now witnessed Jehovah's intervention in power on behalf of His people, and thus their fathers' report was abundantly confirmed. Their hearts were therefore filled with thanksgiving, and overflow in praise and testimony (vv. 9-13); while their faith, strengthened by what they have witnessed, enables them to say, "This God is our God for ever and ever: He will be our guide even unto death." Nothing will ever more separate them from His presence and care. This is the truth of Romans 8: "If God be for us, who can be against us?" E. D.

II.

2 Tim 2: 7, 5.

"Remember Jesus Christ raised from among the dead, of the seed of David."

The sevenfold forms of service in this chapter have often been noticed. The first three characters of the Lord's labour seem to be especially emphasized in these verses, and the Lord Himself presented as the great Exemplar of His servant. He pre-eminently was faithful as soldier, athlete, or husbandman. The apostle tells Timothy how to consider what he says in bidding him to "call to mind Jesus Christ" — David's seed — whose holy separation, obedience, and labour as Man on earth, an obedience unto death, is attested by His resurrection. Avoiding or resisting every entangling alliance "with the affairs of this life," refusing every unlawful aid in His strife against sin, and He was ever about His Father's business. He "rendered to Caesar" his things, rejected the praise of men and their desire to make Him a King. He refused the testimony of demons to His divinity, or the temptations of their prince. He Himself, the Firstfruits to God, of His own labour, now, after first labouring, "is a partaker of the fruits." C. H. H.

III.

1 Cor. 9: 27.

Two things have to be insisted upon in this much-debated scripture. First, that the meaning of the word castaway must retain its proper force. It is ἀδοκίμος — signifying something that will not stand the test and is rejected; as, for example, in 2 Tim. 3: 8: "Reprobate concerning the faith;" i.e., men who, tried by the truth, are to be refused. Secondly, it is of equal importance to maintain that the apostle had no thought of the possibility of his being a castaway. What he says, in other words, is, that if he were only a preacher — a preacher whose life did not express in some measure the truth he proclaimed, one who was governed only by his own will and inclinations — he might then be a "reprobate." Or, to borrow the language of another, "I am not merely a preacher, but a liver; lest, when I have preached to others, I myself should be a castaway." And again, "If Paul himself had been preaching only, not living, he would have been a castaway. But he was not that; and he states how he was living, that he might not be." What we have then in this passage is, that even a preacher of the gospel may be lost; that the evidence of his being a true Christian does not lie in his being a preacher, but in his walking as such; even as the same apostle writes to the Romans, "If ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live." (Romans 8: 13.) E. D.

p. 277.

I.

Psalm 67.

There are several most important principles in this brief and beautiful psalm. The first is, that the blessing of the nations is dependent upon the restoration of Israel to divine favour. The remnant cry, "God be merciful unto us, and bless us; and cause His face to shine upon us; that thy way may be known upon earth, thy saving health among all nations." (vv. 1, 2.) That this is God's order for the blessing of the world is clear from many scriptures. (See Rom. 11: 11-15; Isa. 27: 6, etc.) In this day of grace the gospel goes out to Jew and Gentile alike, and "whosoever shall call upon the name of the Lord shall be saved." (Rom. 10.) But there will be no such thing in the present dispensation, during the time of Israel's unbelief, as the conversion of nations. When, however, at the Lord's appearing, the Deliverer comes out of Zion and turns away ungodliness from Jacob, and all Israel shall be saved, blessing will flow out, according to our psalm, to the ends of the earth: Israel will blossom and bud, and fill the face of the world with fruit. Another thing may be observed in connection with this prayer. "God be merciful unto us," they say, "and bless us . . . that thy way may be known upon earth," etc. They desire blessing that their God may be glorified among all nations. This is a very high order of prayer, and cannot but remind the reader of that of the blessed Lord Himself, when He said, "Glorify thy Son, that thy Son also may glorify thee." We might well be instructed by these perfect models — both bearing the stamp of the same workmanship of the Holy Spirit, whether in the hearts of the remnant, or in the lips of our Lord. The second thing to be pointed out in the psalm is, that the happiness, both of Israel and the Gentiles, in the millennium, will depend upon Messiah's righteous government. "Let the people praise thee, O God; let all the people praise thee. O let the nations be glad, and sing for joy; for thou shalt judge the people righteously, and govern the nations upon earth." (vv. 3, 4.) This is in complete contrast with the present time. Now grace reigns through righteousness (Rom. 5: 21), and grace is the source of our joy and blessedness (Eph. 2); but then, during the kingdom, while all proceeds from grace, inasmuch as all is based upon the death and resurrection of Christ, it is His righteous reign which will secure and maintain the blessing of the earthly saints, as well as be the theme of their thanksgiving and praise. (See Psalm 72.) Lastly, we learn that the fertility of the earth is bound up with the blessing of Israel and the nations. "Let the people praise thee, O God; let all the people praise thee. Then shall the earth yield her increase," etc. (See Isa. 55: 12, 13; Ezekiel 34: 23, 27.) Thus the curse of the ground on account of Adam's sin (Gen. 3) will be abrogated when Christ, as the Son of man, has all things put under His feet. (Compare Haggai 2: 15-19; Amos 9: 11-15.) There is even more; for they add, "God, even our own God, shall bless us. God shall bless us; and all the ends of the earth shall fear Him." It will be a time of universal earthly blessing.

II.

Isaiah 60, 50.

At the end of the previous chapter the Redeemer, it is said, shall come to Zion; and it is as based upon that the exhortation is given, "Arise, shine; for thy light" (the Redeemer) "is come, and the glory of the Lord is risen upon thee." The light now possessed in the person of the Redeemer, dwelling in Zion, is to be displayed. Note, moreover, that this is in contrast to the state of the whole earth. "For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee." Jerusalem, irradiated with the light of the glory of the Lord, shines in the midst of the dense moral darkness around. It was so with the Lord Himself at His first coming. "In Him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not." (John 1: 4, 5.) So also with the believer, as the apostle writes: "For God, who commanded the light to shine out of darkness, hath shined in our hearts, for the shining forth" (as it should be) "of the light of the knowledge of the glory of God in the face of Jesus Christ." (2 Cor. 4: 6.)

Another thing may be observed. When the light shines, whether through Jerusalem or through the believer (as indeed it was also through our blessed Lord and Saviour), it is for a testimony — a powerful testimony — to Him who has enkindled it, yea, to Him whose glory is the light. We thus read in our chapter: "And the Gentiles shall come to thy light, and kings to the brightness of thy rising." (v. 3; compare Rev. 21: 23, 24.) The Gentiles behold, and are attracted to the glory that has dawned upon the earth; and "the city of the Lord, the Zion of the Holy One of Israel," becomes thus the centre of universal blessing, the source of all being indicated in the words, "The Lord shall be unto thee an everlasting light, and thy God thy glory." (v. 19.) In dwelling upon this blessed scene, it is well to remind ourselves that God, in His grace, has set believers, in anticipation of that day, as lights in the midst of the darkness; and if this treasure — the knowledge of the glory of God in the face of Jesus Christ — is possessed in earthen vessels, it is that the excellency of the power which causes it to shine forth may be of God, and not of us. Christ in glory is ever the light in the New Testament; and when our light shines it is simply the exhibition of Christ in the life. E. D.

p. 306.

I.

1 Thess. 3: 12; 1 Thess. 4: 1, 10.

It is very interesting to observe the apostle's use of the word "abound" or "increase" in this epistle.* It is also important, as showing that there is no limit of attainment here for the believer. Many speak of perfection or holiness as something to be reached in this world; but the slightest glance at the teaching of the apostle on "abounding" reveals that these doctrines have no countenance from the word of God. He thus says, "The Lord make you to increase and abound in love one toward another," etc. There can be, it is evident, no standard for "abounding." Again, "Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and please God ["even as ye do walk," the Revised Version and others add], so ye would abound more and more." (1 Thess. 4: 1.) These believers had been instructed how to walk and please God, and, accepting the added clause, they were walking so as to please God; and yet they were not to be satisfied — they were to "abound" more and more. So also, in the last scripture named (1 Thess. 4: 10), they had been taught of God to love one another; and they were showing their love "toward all the brethren which are in all Macedonia." But the apostle adds, "We beseech you, brethren, that ye increase [or "abound"] more and more." Whether, therefore, in loving one another, or loving all the brethren, all saints, or in pleasing God in their walk and ways, they were to abound more and more; and hence there was not one of these dear saints who could take the ground of saying, "I have reached the standard; I have now attained; and I am in the enjoyment of perfection." The answer at once to such vain imaginings would be, "Whatever your attainments, you have to 'abound more and more.'" And how could it be otherwise, when Christ, in His infinite love to us, is our example? (1 John 3: 16.) and when, moreover, it is written, "He that saith he abideth in Him ought himself also so to walk, even as He walked"? (1 John 2: 6.) To claim to have reached the standard of Christ can only spring from a want of appreciation of what He is, and from ignorance of what we ourselves are.

We may add, as a point of interest, that the apostle's prayer in 1 Thess. 3: 12 is seen to be answered in 2 Thess. 1: 3; for he says, "Your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth." But even so there might be, bearing in mind the love of Christ, which passeth knowledge, a larger measure of "abounding."

(*Both words are found in the first scripture; but the word translated "abound" is afterwards — in 4: 10 — givers as "increase.")

II.

1 Peter 1: 19.

The word here rendered "without blemish" is found seven or eight times in the New Testament. Twice it is used of our blessed Lord and Saviour — in the scripture given above, and in Heb. 9: 14, where it is translated "without spot." As the Lamb of God He was without blemish, the Lamb by whose precious blood we have been redeemed; and "through the eternal Spirit" He "offered Himself without spot to God." In every other place of its occurrence it is applied to believers. Thus we read, in Ephesians 1: 4, that God chose us in Christ before the foundation of the world, "that we should be holy and without blame before Him in love;" in Phil. 2: 15, of "the children of God, without rebuke,* in the midst of a crooked and perverse generation," etc.; in Col. 1: 22, that God hath reconciled His people, to present them "holy and unblameable and unreproveable in His sight;" in Jude 24, that we shall be presented "faultless** before the presence of His glory," etc.; and lastly, in Rev. 14: 5, it is said of the 144,000 who will stand on Mount Zion with the Lamb, that "they are without fault before the throne of God." Leaving the reader to follow out the teaching of the several scriptures, we may call attention to two or three things: First, that our present standing before God is "without spot" — that God sees us, in a word, on the ground of the work of Christ, as spotless as He who accomplished it; secondly, that it is our present responsibility to be "without spot" ("without rebuke," Phil. 2: 15) in our walk through this world; and lastly, that we shall be finally presented before God actually "without spot," entirely and perfectly conformed to Christ. What unspeakable and infinite grace! E. D.

*Some MSS. have a different form of the word in this passage.

**Another form of the word is also read here by some.

Scripture Notes

Scripture Notes — C.F. 14.

Christian Friend vol. 14, 1887.

p. 26.

I.

2 Cor. 1: 21, 22.

This is in many ways a remarkable scripture. Everything, as is the case in this epistle, is traced up to God. (Compare 2 Cor. 5: 18.) It is "He who establisheth us with you in Christ" (βεβαιῶν εἰς, "attaches firmly to," "connects firmly with" — see note in New Translation); and He who "hath anointed us is God; who hath also sealed us, and given the earnest of the Spirit in our hearts." We have thus three characters of the Holy Spirit as dwelling in the believer. First, as the anointing. The sons of Aaron were anointed, after being sprinkled with the blood, in association with Aaron, who, as type of Christ, had been anointed, without blood, alone. So our blessed Lord was anointed at His baptism. (Matt. 3; compare Acts 10: 38.) Then, after His death, resurrection, and ascension," having received of the Father the promise of the Holy Ghost," He "shed forth" the Spirit on His own on the day of Pentecost. (Acts 2: 33.) The precious ointment on the Head ran down to the skirts of His garments (Ps. 133: 2); and thus His followers were anointed of God. The effect of the anointing is to give intelligence (1 Cor. 2: 12; 1 John 2: 20, 27) and power. (Acts 10: 38.) The very name which God has permitted to be attached to believers — that of Christians — indicates this character of the Holy Spirit. The meaning of "Christ" is "the Anointed One," and hence that of "Christians" is "anointed ones;" and it also points clearly to their association (not to say union) with Christ in the anointing, explaining doubtless the reason of our being reminded in this scripture that God has connected us with Christ.

We are also sealed by God. It should be borne in mind that, whether as anointing or sealing, it is the same Spirit, and takes place at the same time, though the character is different. When God seals the believer  - and He seals every believer who has the forgiveness of sins (Acts 2: 38, 10: 43, 44; Eph. 1: 13, etc.) — He marks them out as belonging to Christ (Rom. 8: 9), and He secures them until the day of redemption. (Eph. 4: 30.) The Spirit as the seal thus points to ownership and security, God in His grace impressing His stamp upon us, and making it at the same time inviolable. The Holy Spirit as dwelling in us is likewise the earnest; that is, He is the pledge and guarantee that we shall be put into possession of all that God has promised, the bestowment of a part which ensures the whole. In Ephesians He is "the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of His glory" (Eph. 1: 14); in this epistle (2 Cor.) He is the earnest rather of our resurrection bodies, of our being "clothed upon with our house which is from heaven . . . that mortality might be swallowed up of life." (2 Cor. 5: 1-5.)

What a field of research then is opened up to us in such a scripture as this! And how few of us have comprehended, in any measure, our priceless possession in the gift of the Holy Ghost! E. D.

II.

Joel 2: 28, 29.

These two verses are a short, independent prophecy, and so are the verses from thirty to the end of the chapter. Verses 28, 29 promise the outpouring of the Holy Spirit consequent on the repentance of the nation, which will be also accompanied by temporal blessings. The repentance is the point of departure for both. So the partial fulfilment of Acts 2 was on those who repented, though the temporal blessings could not come on the nation. Thus, though there was that which was analogous in the destruction of Jerusalem already accomplished, signs and wonders will come before the great and notable day of Jehovah yet to come. The blood of the new covenant was shed, and all things ready; but the nation would not repent, and could not get the blessing. The remnant got the spiritual part of it with "all flesh;" the Jews will all have it when they say, Blessed be He that cometh in the name of Jehovah. The Holy Spirit, who foresaw all this, has ordered accordingly the structure of the prophecy.

J. N. D.

III.

Isaiah 14 - 24.

Let us retrace the objects of these judgments in their moral order. We have Babylon, the power of organized corruption, when the people of God are captive; the public open enemy of God and His people  - the Assyrian; the inward enemy — the Philistine; then Moab, the pride of man. Damascus is that which has been the enemy of God's people; but allied with the apostate part of that people against the faithful part. From all these the people are delivered. Afterwards we find, under judgment, Egypt, or the world in its state of nature, the wisdom of which is lost in confusion; Babylon, now desert in the midst of the nations; Dumah, the liberty, the independence of man; Jerusalem, the professing people; Tyre, the glory of the world; and, finally, all that is on the earth, and, to sum up all power, spiritual wickedness in the heavenly places, and the kings of the earth upon the earth. J. N. D.

p. 55

I.

Numbers 1 - 6.

The order of these chapters is exceedingly beautiful. In Numbers 1 the people, save the tribe of Levi who were to be appointed over the tabernacle of testimony, are numbered, brought thus individually under the eye of God, and recognized after their families by the house of their fathers. In Numbers 2 the encampments and order of march, together with their respective captains, are prescribed. All was divinely ordered, and ordered in relation to the tabernacle in which Jehovah dwelt. We read in Psalm 80: 2, "Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us" — a prayer clearly explained by Numbers 2: 17-24. In Numbers 3 we find that the Levites were taken by the Lord instead of the first-born of Israel, whom He hallowed for Himself on the day He smote the first-born of Egypt (v. 13); and they (the Levites) were to be presented before Aaron the priest, that they may minister unto him — typical of the church being given to Christ for service. (vv. 5-10.) Each of the three families, into which the Levites were divided, had both their position and service assigned to them according to the sovereign grace of God. Not one could choose for himself where he should encamp or what he should undertake. There were "distinctions of service," but the same Lord. He commanded, and they obeyed. Numbers 4 gives the provision for the transport of the sacred vessels of the tabernacle through the wilderness. (Note that the laver is not mentioned, not being a manifestation of God in Christ.) The various coverings are all typical, and prefigure the walk of Christ through the world, and hence, too, that of His people, inasmuch as He is our example. The account in detail of the burdens of the Levites follows. In Numbers 5 God requires discipline to be administered according to His own nature. Holiness must be insisted upon if He dwells in their midst. Sins between brother and brother, and the sins of Israel against Jehovah (for He in His grace had married Israel), are then dealt with. Lastly, in Numbers 6, we have the law of the Nazarite, concluding with the full divine blessing, administered by the priest, resting on the people. Thus the whole camp had been numbered and arranged according to God. Corporately and individually all were in the positions to which they had been assigned. Holiness was secured by godly discipline, and they were (typically) in a state of Nazarite separation; and the consequence was that God was able to bless His people according to the thoughts of His own heart. The lesson for ourselves is obvious.

II.

1 Peter 2: 2.

This scripture means, we apprehend, that just as new-born babes desire their suited nourishment, milk, believers should desire theirs, i.e. the word of God. The word translated "milk of the word" is admittedly difficult, but the sense is, doubtless, that which we have given. The addition is made in most versions, and rightly, "up to salvation" — whereby ye may grow up to salvation. The Word is thus pointed out as the means of our sustenance and growth while passing through the wilderness, and until the coming of the Lord; and it is a simple consequence that the more we feed upon it the more we grow. E. D.

p. 82.

I.

Jeremiah 23: 9-12; 2 Cor. 5: 10, 11.

These scriptures bring before us in a most striking manner the contrast between the ministry of law and that of grace. Jeremiah was continually confronted, in his service, with false prophets, who contradicted his message, and denied that he was sent of the Lord. This was his perpetual difficulty, and one which he felt most of all, because of the state of heart which they thereby displayed. He accordingly says, "My heart within me is broken because of the prophets." Moreover, he says, "All my bones shake." And let the reader carefully note that it was because he thought of the coming judgment. He thus proceeds, "I am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of His holiness. For the land is full of adulterers . . . both prophet and priest are profane," etc. He mourned over their condition, and he saw no escape for them, because of Jehovah and the words of His holiness. In other words, under a ministry of law the message he had to proclaim for these sinners was necessarily one of unmitigated judgment. (See vv. 12-40.) Turning now to the apostle Paul, we shall see that he also has the influence of the holiness of God upon his soul. "We must all appear," he says, "before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." And what is the effect upon him of the prospect of standing face to face with God's holiness? (for that will be the standard of that judgment-seat). For himself, as for other believers, he knew that there would be there no question of sin or guilt; for by the one offering of Christ he and they alike had been perfected for ever as to the conscience. But he also knew that there were those who were ignorant, through unbelief, of the efficacy of the blood of Christ. It is of them he thinks, as he remembers, even as Jeremiah did, how utterly unable they were to stand such a test. But instead of denouncing judgment, as the prophet did according to his dispensation, he writes as being in the day of grace — "Knowing therefore the terror of the Lord, we persuade men." The prospect of the application of holiness in the judgment of sinners in the future becomes an urgent motive in his soul for the proclamation of grace, for busying himself with that blessed "ministry of reconciliation" with which he had been entrusted. He sought thus to persuade men, as he cried, "Now then we are ambassadors for Christ, as though God did beseech by us: we pray [men] in Christ's stead, Be ye reconciled to God. For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him." God is perfect in all His ways; but we can praise Him that our lot has fallen upon this accepted time, and this day of salvation.

II.

Luke 17: 5, 6.

The connection and meaning of this passage are very interesting. The Lord had just been teaching the solemnity of being a cause of stumbling to one of His "little ones," and that, to avoid this, we must take heed to ourselves, so that we may never be weary of forgiving our brother if he trespass against us. Rebuke him we may, and should; but if he repent, he is instantly to be forgiven; and if he trespass against us seven times a day, and says on each occasion, "I repent," forgiveness is never to be wanting. This is grace. God never wearies in forgiving us when we confess our sins, and we, as exponents of His heart, are to exhibit the same readiness to forgive the sins of our brother. (Compare Matt. 18: 21, 22.) The apostles evidently failed to comprehend the far-reaching character of this instruction, and yet as evidently felt their need of something more than they had hitherto received if they were to carry it out in practice. They thus interposed with the prayer, "Lord, increase our faith." In answer to this, the Lord, while graciously recognizing the need that turned to Him, reminds them that it is not so much a question of the increase of their faith, as the exercise of what they already possessed.* "If," He says, "ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you." Now a mustard seed is the "least of all seeds" (Matt. 13: 32); and consequently our Lord teaches that all the power of God is linked with the exercise of the smallest degree of faith; that faith, be it small or be it great, takes hold upon omnipotent power; and hence it is that "all things are possible to him that believeth." The father, for example, who cried, "Lord, I believe, help thou mine unbelief," received the answer in the healing of his child, equally with the centurion whose faith surpassed that of any in Israel. (Mark 9: 24; Luke 7: 7-9.) E. D.

*The corrected reading, as given by the Revised Version, is, "If ye have [not had] faith," etc.

p. 108

I.

Isaiah 45: 23.

The light thrown upon this scripture by its citation in the New Testament is remarkable. But before we proceed to this, a glance at the context will be both interesting and profitable. In verse 22, following upon the assertion that, in contrast with idols, Jehovah alone is God, that "there is no God beside me; a just God and a Saviour; there is none beside me," we have the universal invitation of grace, "Look unto me, and be ye saved, all the ends of the earth." Then comes the solemn asseveration, enforced by a divine oath, "That unto me every knee shall bow, every tongue shall swear;" that is, Jehovah, the Creator — God, has thus decreed. Turning now to Philippians 2, we find that these words are applied to the One who humbled Himself, and became obedient unto death, even the death of the cross. There are, moreover, two notable explanations added — explanations which never could have been discovered, had they not thus been divinely given. The first is, that "every knee" applies to all in heaven, to all in earth, and to all under the earth; i.e. to all intelligences, whether in heaven, or in earth, or in hell; all demons, as well as all angels, saints, and men. Secondly, "every tongue shall swear" is seen to mean the confession to the glory of God the Father that Jesus is Lord, all alike owning the exaltation and the given name, which is above every name, of Jesus as Lord, in virtue of His death on the cross. What an unfolding, both of the glory of the person of our blessed Lord, as well as of God's appreciation of the life and death of Him who was known on earth as Jesus of Nazareth! In Romans 14: 10 we find another application. Why, says the apostle, dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.* For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God. (vv. 10-12.) In this scripture bowing the knee is referred to our accountability to God in judgment; and we are exhorted, because all alike have before them theprospect of the judgment-seat, to desist from judging one another. (Compare 1 Cor. 4: 3-5.) We know from another scripture that the Father hath committed all judgment to the Son; and this fact, taken in connection with the statement of the apostle, brings out again the essential and personal glories of Him who will be the Judge of all. These several scriptures, when combined, contain a remarkable revelation of the purpose of God as to the absolute supremacy of His beloved Son, and also of His will to have that supremacy universally owned. Jesus of Nazareth is already, and one day shall be confessed to be, Lord of all, to the glory of God the Father.

*The judgment-seat of "God" is now generally accepted as the more accurate reading.

II.

2 Timothy 4: 8.

It is often asked, in reference to this scripture, whether the crown of righteousness is a reward for a special class; whether, that is, the words they "that love His appearing" describe those only who are really looking for and loving the appearing of our Lord and Saviour. The truth is rather that we have here the Holy Spirit's estimate of all believers. The question is therefore not so much whether all Christians answer to this description, as the fact that this is the light, because their true and proper attitude, in which they are regarded by God. Take another similar passage, "Unto them that look for Him shall He appear the second time without sin unto salvation." (Hebrews 9: 28.) Now it would be a great mistake to suppose, as some have contended, that those who look for Him designate a class — those only who are actually expecting Christ. If this were accepted, the false doctrine, rife in some quarters, would follow, that only those who are waiting for Christ will be blessed with full salvation on His return. Once again, it is the characteristic of all believers before God, showing that their only proper attitude is looking for the return of their Lord and Saviour. These scriptures thus give us a standard by which we may ascertain whether we are in any measure answering to God's thoughts of His people.

III.

Matthew 20: 1-16.

It is essential to observe that this parable relates to service, for the labourers are sent into the vineyard. There is also no doubt that it sprang out of Peter's question: "Behold, we have forsaken all, and followed Thee; what shall we have therefore?" In reply the Lord graciously told His disciples that they should have a special place in the kingdom, should sit on twelve thrones, judging the twelve tribes of Israel; and, 'moreover, that everyone who had forsaken anything for His Name's sake should be abundantly recompensed. He then added the significant warning, that many who were first should be last, and the last first; and this He proceeded to explain in the parable: "For," He says, "the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard." We have, in the next place, a description of the several labourers, with the different hours at which they were hired. But, in fact, there are but two classes, those who agreed upon the amount they were to receive, and those who left themselves in the hands of the Master to give what he deemed right; the former, we apprehend, being the "first," and the latter the "last" of Matthew 19: 30. The former too represent, we doubt not, the spirit of Peter, as expressed in his question, "What shall we have therefore?" The Lord thus brings before us the right and wrong spirit of service; the latter finding its motive in expected reward, whereas the former draws the spring of its activity from the will of the Master, and is content to leave every other question to the grace which has called. The one thinks of the value of the labour rendered, the other of the Master for whom the service is done. Those who agreed for their penny were, in a word, legal servants; whereas those who left themselves to the One who had called them were under the power of grace. To the first, the labour was a means of recompense; to the last, it was a privilege, and hence they prize it in and for itself, knowing something of the grace that had bestowed it. All this is brought out when the steward settles with the labourers. In obedience to his lord he begins with the last, and everyone received a penny. This excited the anger of the first; for if the last had a penny, surely they were entitled to more. The answer was that they had received what they bargained for, that the master had the right to do what he would with his own, and that their eye was not to be evil because he was good. The exhibition of grace, with all its sovereign rights, only excited the envy of the natural heart. Hence the enmity of the Jew when the gospel was proclaimed to the Gentile, and thus though the "first," he also became the "last." So with these labourers; those who went to labour last in the vineyard left the master's presence satisfied with his goodness, and so became "first;" while those who were first in their labours left his presence with murmurs in their hearts and on their lips, strangers still to grace. Hence the conclusion: So the last shall be first (referring to Matt. 19: 30), and the first last; for many be called (as all these labourers had been), but few chosen. E. D.

*  *  *

IF in the meditative reading of every passage of Scripture the imaginative tendency of some minds is to be watched, so likewise is the literal or exact method of others. It was an error of too much exactness of interpretation to say, "How can this man give us his flesh to eat?" because Jesus had been speaking of eating His flesh and drinking His blood; and it was an error of too much liberty in interpretation to say, "That disciple should not die," because Jesus had said, "If I will that he tarry till I come, what is that to thee?" J. G. B.

p. 137

I.

Luke 9: 50; Luke 11: 23.

An examination of these scriptures will show at once that not only is there no contradiction between them, but also that they are in perfect harmony. In the first case John had told the Lord that when they saw a man casting out devils in His name, they had forbidden him, because, as he said, "he followeth not with us." The answer was, "Forbid him not: for he that is not against us is for us." That is, in the Lord's conflict with Satan every one, though not taking the ground of being His disciple, who was working with the same end in view (for the man in question was casting out demons in the Lord's name) was really on the Lord's side. He might be defective as to confession and walk, but as long as he was not against the Lord in His warfare with the power of the enemy, he was really for Him. An illustration may be drawn from the attitude of Paul, when in prison, towards those who, from different motives, were preaching the gospel. (Phil. 1.) In every way, the apostle said, Christ was preached, and hence he rejoiced. In like manner John and the disciples should have rejoiced when they saw this man casting out demons in the name of Christ, for though in a wrong place, he was really doing Christ's work, and was thus, whatever his own state, "for Christ." The second case is very different. Here the enemies of Christ charge Him with casting out devils through Beelzebub, the prince of the devils. The Lord convicted His adversaries of their wickedness, and warned them of the consequences of their attitude; and then it was that He said, "He that is not with me is against me: and he that gathereth not with me scattereth." When it was a question — and this was the question raised — between Christ and Satan, no neutrality could be permitted. To stand aloof then was to side with the enemy; and not to gather, not to gather positively to Him, was to scatter. So now, whenever Satan appears on the scene in opposition to Christ, whatever the way in which he may show himself, if there be not an open confession of Christ, if any even remain silent, the work of the enemy is done, and such are against Christ, because they are not with Him. Take one example from Scripture. When Moses confronted the golden calf in the camp of Israel, and cried, "Who is on the Lord's side?" all who did not respond to his challenge, even though they had not fallen into idolatry, were against Jehovah. (Compare Judges 5: 23.) E. D.

II.

Heb. 9: 11, 12.

Attention to the context, as all confess, is necessary in order to determine the exact force and significance of many scriptures. This is especially the case with the one before us; and we cannot but think, in view of recent discussions, that had this been remembered much confusion and error of statement would have been avoided. In many quarters, in former as well as in later controversies, it has been assumed that this scripture states that Christ "entered" by His own blood into the heavenly sanctuary; and thereon the question has been raised, Did He make propitiation in heaven? or did He present His blood there before God? It is needful therefore to ascertain whether this assumption is correct. Let the reader carefully note the language employed: "But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle . . . neither by the blood of goats and calves, but by His own blood, He entered in once into the holy place," etc. The point is whether the words "by His own blood" are connected with "being come" in verse 11, or with "entered," in verse 12. A careful examination shows, in our judgment, that "being come," and not "entered," governs the words "by His own blood." Another, referring to the phrase, says, "δια [that is, "by"] here is, I doubt not at all, characteristic of His coming. He came in that way, His coming being in the power of and characterized by these things; not the place through or the means by which," that is, the greater and more perfect tabernacle is not the place through which, nor His blood the means by which, He came, but His coming, according to the quotation made, was characterized by these things. This interpretation is entirely supported by another scripture: "This is He that cane by water and blood." (1 John 5: 6.) And the addition the apostle makes goes far to explain it; for he proceeds, "Not by water only, but by water and blood" — the "by" in this case being another preposition signifying oftentimes "in the power of." The truth then is, and this is the important point, that Christ came as having to do with the heavenly sanctuary and with His own blood; and keeping this in mind, it will be at once perceived that the passage cannot be used in any way to support the theory of propitiation after death. On the other hand, the teaching of the whole epistle is entirely opposed to any such thought. Again and again everything is made to depend upon the offering up of Himself (Heb. 7: 27), the offering of the body of Jesus Christ once (Heb. 10: 10), one offering (Heb. 10: 14), etc., expressions which relate, and are confined to, what was done on the cross, and which teach unmistakably that it was there the work of atonement was for ever completed. In every age Satan has assailed the cross of Christ, not only by open antagonism, but also by the subtle pretext of explaining more fully the work of Christ. It behoves us therefore to be watchful, and to maintain the simple teaching of the word of God, that it was on the cross alone the work of atonement was wrought out; for it was there that God made Him who knew no sin to be sin for us, and it was there that Christ suffered for sin, the Just for the unjust, to bring us to God, as well as there that His own self bare our sins in His own body on the tree. It is only a consequence of these remarks to add, that the translation, "He entered in once into the holy place, having obtained eternal redemption," must be insisted upon and maintained.

*  *  *

NOTHING but knowing the place Christ had in the world will enable me to overcome the world in my heart. There is no possibility of getting on with God, unless the world is given up, and the heart is satisfied with Christ. Christ must be everything.

*  *  *

UNTIL I have learned that Christ is everything, and that I am nothing, I never know my true place, whether in the world or in the assembly.

p. 163

I.

Micah 7: 6; Matthew 10: 35, 36.

The connection of these two scriptures is very interesting. The prophet Micah, in depicting the moral corruption that prevailed in his day (vv. 2-4), declares that all confidence between friends, and even between husband and wife, had utterly vanished, and that in this state of things the most sacred ties of relationship were openly violated, so that a man's enemies were the men of his own house. It is a dark though true picture of the dominance of the power of evil in the prophet's day. In the gospel of Matthew the same state of things is seen, but as a consequence of the presentation of Christ. "Think not," says our blessed Lord, "that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man's foes shall be they of his own household." When Christ is presented to men, He is either received or rejected, and He thus brings, not peace, but a sword; for it draws forth from those who refuse Him all the enmity, all the latent corruption, of the human heart, both against Christ and against His followers. He thus warned His disciples that the time would come when those who killed them would think they were doing God service. In such circumstances sons have betrayed their fathers, daughters their mother, and parents their children, and in this way the Lord's words have often been fulfilled in the history of the Church — that "a man's foes shall be they of his own household." The solemn thing is, that Satan triumphs just as much in the animosity of the heart against Christ and against His people as in the godlessness of moral licentiousness. Truly the heart is deceitful above all things, and desperately wicked, and none can know it.

II.

2 Timothy 4: 7, 8.

Having referred to this scripture a few months back, it becomes necessary, through a misconception, to add a few words. Our former remarks were confined to the expression — "all them also that love His appearing," which we regarded, and still regard, as characteristic of all believers. Together with this, it is undoubtedly true that the passage treats of reward for labour, for fidelity in service. This is evident from the context, and hence it is not to be inferred that all who love the Lord's appearing will receive the same crown of righteousness. Such a thought is forbidden by the words, "The righteous Judge." He will discriminate between one and another, and will decide upon the service of each with unerring accuracy, and will, in His grace, assign to each a crown of righteousness according to His righteous estimate of the work of each — work produced by grace, and then by grace rewarded. As another has written, "The work of the Spirit through us is rewarded by the crown of righteousness, and every one will have a reward according to his labour. Christ brings us all, according to the grace of God, into the enjoyment of His own glory, to be with Him and like Him. This is our common portion according to the eternal counsels of God; but a place is prepared by the Father, and given by the Son, according to the work wrought by the power of the Spirit in each believer in his particular position. It is not Paul only who will receive this crown from the righteous Judge; all who love the Lord's appearing will appear with Him in the glory that is personally destined to each, and that is adjudged to him when the Lord appears." It will thus be seen that to maintain that "all who love His appearing" applies to all believers is in no way inconsistent with the teaching of the doctrine of rewards in this scripture.

III.

2 John 10, 11.

The application of this scripture is primarily to teachers, to all such who did not bring "the doctrine of Christ;" i.e., the truth concerning His person, if not also concerning His work. It was the former rather than the latter that was in question in the apostles' days. (See v. 7; 1 John 4: 3, etc.) It is, however, sometimes asked whether those who hold erroneous doctrines on this subject should in like manner be refused. Other scriptures deal with this point, but here the apostle is evidently concerned with those who move about from place to place in order to teach. But then, "if there come any to you," and take the place of teachers in seeking to propagate their errors, they are to be treated as the apostle enjoins. As faithful to Christ, it is the responsibility of every head of a household to maintain the truth, and thus to exclude from his house that which would really undermine the foundations of Christianity. Christ must be first; and it would be impossible to maintain fellowship with Him and at the same time to be a "partaker of the evil deeds" of those who denied the full truth of His person and work.

IV.

Matt, 26:6-13; Mark 14: 3-9; Luke 7: 37-50; John 12: 1-8.

That there are certain correspondencies in the above narratives lies on the surface; but the differences between that in Matthew, Mark, and John, from the incident recorded by Luke, are of such a character as to forbid the identification of the woman "who was a sinner" with the Mary the sister of Lazarus. The object the woman in Luke had in view in approaching the Lord is essentially different from that of Mary. Attracted by the grace of Christ, she found in His heart, and in His heart alone, that which met the deep need of her soul in all her sense of guiltiness before God. Her action therefore, in washing and anointing the feet of Jesus, was the expression of her gratitude to, and love for, the One whose heart had become her resting-place amid all the weariness of her sins; for though she was ignorant of it, she had really found the heart of the God of all grace in the heart of Jesus. Hence it was that the Lord sheltered and justified her, as well as spoke peace to her soul. The object of Mary was wholly different. She alone, as it would seem, had entered into the truth of the death of Christ, and thus came aforehand, as the Lord said, to anoint His body for the burying. She was thus in communion with the mind of her Lord; and (may we not add?) that, as a consequence, she is not found at the sepulchre on the morning of the resurrection. She did not seek the living One among the dead. Her action therefore in anointing the Lord (she did not wash His feet with her tears, remark) was the expression of the homage, the worship of her heart. It was adoration. As we read in the Song of Solomon, "While the King sitteth at His table, my [Mary's] spikenard sendeth forth the smell thereof." (Cant. 1: 12.) There are differences, moreover, between the narratives in Matthew and Mark and that of John. In the two former the head of Christ is anointed, in the latter it is His feet. This will be seen to be in accordance with the character of the presentation of Christ in the several gospels. In Matthew, exhibited as the Messiah, He is anointed as such on the head, and so in Mark as the Servant Prophet, but in John, where He is presented as the Eternal Son, the feet are anointed — the only suitable place for the worshipper. It is the feet also in Luke, because there it is the action of a penitent sinner. As a final remark it may be said, that the mind of the Spirit of God in the gospels is to be discovered rather in noting characteristic distinctions than in seeking to harmonize their differences. E. D.

*  *  *

IF the God of heaven be occupied with us, how many thoughts ought not we to have of that God! It is only as occupied with God and with Christ that we can be unworldly.

p. 193

I.

John 2: 17.

This scripture, as the reader will perceive, is cited from Psalm 69, where we read, "I am become a stranger unto my brethren, and an alien unto my mother's children. For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me." (vv. 8, 9.) Tracing out its meaning, both in the psalm, and also in the gospel, we learn, first, that our blessed Lord was so devoted to the glory of God, in the interests of His house, that it lifted Him above every natural claim that might have been alleged against Him. Hence it was that, when Mary, finding Him in the temple, said, "Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing," He replied, "How is it that ye sought me? wist ye not that I must be about my Father's business?" (Luke 2: 48, 49.) The claim of the Father, whose will He had come to do, was absolute in His soul, excluding every other claim, and in the constant acknowledgment of this He found His incessant delight. It was His daily food. (Ps. 40: 8; John 4: 34.) This led, secondly, to His complete identification with God and His interests on the earth, so that He felt everything according to God, and for God. He thus said, "The reproaches of them that reproached thee are fallen upon me." He received everything, not as it related to Himself, but as it affected God and His glory. A reproach uttered against God wounded His heart, because He was here not for Himself, but for God. What might be said against Him could be borne, but a reproach against God was to Him an intolerable sorrow. How little do we know, as being here for Christ, what it is to be more wounded by any dishonour done to the name of Christ than by a wrong done to ourselves! This indeed could only be when we have lost sight of ourselves in His interests; when the aim and object of all we are and do, as well as the motive, is Christ. (Compare Phil. 1: 12-26.) Coming now to John's gospel, we find that, under the constraint of His consuming zeal, our Lord was intolerant of any corruption in His Father's house. Thus it was that He purged the temple when He went up to Jerusalem at this feast of the passover. And what were the evils that evoked this display of His zeal? He found in the temple those that sold oxen, and sheep, and doves, and the changers of money sitting. All this had commenced for the convenience of the people. It was easier to buy an animal for sacrifice on the spot than to bring one up to Jerusalem, and it saved much trouble to be able to purchase the sacred shekel when it was wanted; and in this way a regular traffic had sprung up within the holy precincts of the temple buildings. In other words, man's convenience had shut out all thought of what was due to God, and in this way man had usurped the place of God. Is there no warning voice in all this for the present day? Do not the convenience of the saints and other things often set aside the Lord's authority as Son over the house of God? The antidote to all corruption in the assembly is this self-same consuming zeal which animated our blessed Lord  -  a zeal which will be always directed to the maintenance of. His rights and the holiness of the house of God. (Compare Ps. 101.)

II.

John 17: 20-24.

Three distinct periods are embraced in these few verses. The first (vv. 20, 21) is that of the Church from Pentecost until the Lord's return; and the prayer of our Lord is, that all His people might be one; "as thou, Father, art in me, and I in thee, that they also may be one in us;" and He desires this exhibition of oneness as a. testimony to the world; nay, as a means of convincing the world that the Father had sent Him. The second period is that of the display of the saints in glory with Christ, sharing with Him, by His grace, the glory which the Father had given Him, "that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one;" and thus to certify to the world, as they behold this wondrous display, that the Father had sent the Son, and that He had loved the saints, whom the world had despised, in the same way as He had loved the Son when He was upon the earth. We know this now; and the world will know it when the Lord Jesus comes to be glorified in His saints, and to be admired in all them that have believed. (2 Thess. 1.) The twenty-fourth verse embraces eternity; and what a precious unfolding of grace and truth it contains! The saints have been given to Christ by the Father; the Lord wills that they shall be with Him where He is, that they may behold His glory — the glory given to Him of the Father (see v. 5), because He had been the object of the Father's heart from all eternity. What blessed fields of meditation! And what an anticipation of eternity is permitted us as we traverse them with reverent adoration! And what abounding grace that has admitted us to listen to these intimate communings of the Son with the Father! E. D.

*  *  *

POSITION without power, principles beyond practice, jealousy about orthodoxy and truth and mysteries, with little personal communion with the Lord — all these the soul stands in constant fear of, and in equal judgment and refusal.

*  *  *

TRUTH does not become ours until we act upon it.

p. 218

I.

Luke 24:29; John 1: 38, 39.

In the address to Laodicea the Lord, standing at the door and knocking, says, "If any man hear my voice; and open the door, I will come in to him, and will sup with him, and he with me." (Rev. 3: 20.) In the incidents recorded in the above scriptures we have an illustration of the fulfilment of this promise. The two disciples on the journey to Emmaus, though they had not recognised their Companion, had been drawn to wards Him, for their hearts had burned within them while He talked with them by the way, and while He had opened to them the Scriptures. When, therefore, arriving at their destination, He made as though He would have gone further, they constrained Him to abide with them; for, they said, "it is towards evening, and the day is far spent." They had, in fact, heard His voice, and opened the door, and He joyfully entered and supped with them. And while He in His tender grace was seated at table with them, their eyes were opened, and they knew Him. It was the first time they had ever truly seen and known Him (compare 1 John 1: 1-3), for it is only in such intimate communings that the Lord really discloses Himself to His people. How much then they would have lost, had they not constrained Him to enter! It is different with the two disciples of John. It is, in fact, the other side of the promise; for they "supped" with Christ. They had heard the heart-utterance of their master when, filled with the beauty of the One on whom he gazed, he said, "Behold the Lamb of God." This unconscious testimony (for he was rather expressing the admiration of his own heart than bearing witness) went home to their souls in such power, that they left their master, and followed Jesus. The attractions of "the Lamb of God" overmastered them, and drew them away from their beloved master in the intense desire, thus begotten, to know more of the One who had been pointed out to them. The feelings of John had been transferred to their hearts (and this is alway the characteristic of a testimony in the power of the Spirit), and now they only desired to "behold the beauty of the Lord, and to dwell in His temple." Jesus turned and saw them following, and saith unto them, "What seek ye?" He knew their hearts. He had watched the effect of the words of His servant; and now, by this question, He was but seeking to elicit their desire, that He might satisfy them beyond all their expectations. They thus replied, "Master, where dwellest thou?" for already they had been taught that Christ could only be fully known in His own home. Like the Queen of Sheba, they were not satisfied with the report that had reached their ears, but they would see His beauty, and hear His wisdom for themselves, in the only place where He could fully display what He was, where He dwelt. They could not have given greater delight to the heart of Christ than by this question; and hence He instantly responded, "Come and see." And "they came and saw where He dwelt, and abode with Him that day: for it was about the tenth hour." They went, and entered at his invitation, and they "supped" with Him; for they feasted on Him, and on His things. That they were abundantly satisfied we know, for they went forth from that secret place of communion, entranced with the beauty they had witnessed, to testify of the One they had seen and heard. And sure we are that they would have also said with the Queen of Sheba, "It was a true report which I heard . . . of thine acts and thy wisdom. Howbeit I believed not their words, until I came, and mine eyes had seen it: and, behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard." If then we lose much when we do not constrain the Lord to enter and abide with us, we lose much more if we do not press on to the place where He dwells, where alone we can fully know Him, and where alone we can behold His glory. Nothing less than this will satisfy His heart; and if we desire to be in communion with Him, nothing less will satisfy ours.

II.

1 Chr. 21: 13; Heb. 10: 31.

The difference between these two scriptures is immense. David had fallen into sin in yielding to the temptation of Satan to number Israel; and, governed by will and pride, he had forgotten the ordinance that every man was to give a ransom for his soul when they were numbered, "that there be no plague among them, when thou numberest them." (Exodus 30: 12.) God, therefore, was displeased, but He loved His servant David, and He sent Gad, after the king had confessed his iniquity, to offer him one of three methods of chastisement — three years' famine, three months to be destroyed before his foes, or three days the sword of the Lord, even the pestilence, in the land. God could accept the confession of His servant's sin, and restore his soul, but governmentally He must deal with this flagrant transgression. It was to the offer, Gad was commissioned to make, that David replied, "I am in a great strait: let me fall now into the hand of the Lord; for very great are His mercies: but let me not fall into the hands of man." It is evident from these words that, if the Lord knew David, David also knew the Lord, apprehended the nature of the stroke about to fall upon him, and could count on "His mercies" in using the rod. In other words he accepted the chastisement, and preferred to receive it directly from the Lord's hand; and he thus could say, "Let me fall now into the hand of the Lord." But when we come to the epistle to the Hebrews, it is not a saint falling into temptation, but apostates, that were before the mind of the writer, those who had once been with the people of God, professors of Christianity, who had "sinned wilfully" after having received the knowledge of the truth for whom there remained no more sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation which should devour the adversaries. (vv. 26, 27.) It is such the writer warns that vengeance belongs to the Lord, that He will judge His people — all who profess to be such — and that it is a fearful thing to fall into the hands of the living God; for to fall into the hands of God in this way would involve irremediable destruction. It is one thing, therefore, to fall into the hands of the Lord, like David, for chastening, for governmental dealing, and another thing to fall into the hands of the living God for unmitigated judgment as His adversaries — and this is the difference between these two scriptures. E. D.

III.

Zechariah 3: 7-9.

Verse 7 puts Joshua, as the representative of the people, under responsibility for the time being. If faithful, he should have a place in the presence of Jehovah of hosts. Verse 8 treats him as a type of Christ, having the nation of priests associated with himself in the blessing that shall be accomplished in the last days. The foundation-stone that was laid before the eyes of Joshua was but a feeble image of that true stone, the immovable foundation of all the blessing of Israel, of all the government of God in the earth. Jehovah Himself stamps it with its true character. It should represent the thoughts of Jehovah Himself in His government. It should have, or rather it should be, the signet of God; and the iniquity of the earth should be definitely taken away by the absolute, efficacious, and positive act of God. In this stone shall be seen also the perfect intelligence of God. The seven eyes shall be there. I would add a few words on this expression. In 2 Chr. 16 we find the eyes of Jehovah represented as running to and fro throughout the whole earth, to show Himself strong in behalf of those whose heart is perfect towards Him. This is the faithfulness of God in taking cognizance of all things in His ways of government. In Zechariah the eyes are found upon the stone that is laid in Zion. It is there that the seat of that government is placed, which sees everything and everywhere. In verse 10 of the next chapter these eyes, which behold all things, which run through the whole earth, are said to rejoice when they see the plummet in the hands of Zerubbabel; that is to say, the house of Jehovah's habitation entirely finished. In this case, they are not presented as established in the seat of government upon earth, but in their character of universal and active oversight; and in this providential activity never resting until Jehovah's counsels of grace towards Jerusalem are accomplished, and then they shall rejoice. The active intelligence of Providence finds its full delight there in the accomplishment of the unchangeable purpose of the will of God. Finally, these eyes are again seen, in Rev. 5, in the Lamb exalted to the right hand of God, who is about to take possession of His inheritance of the earth. Here it is the seven spirits of God sent forth into all the earth; for the government is in the hands of the Lamb, although He has not yet exercised it in the earth, of which He is about to be put in possession. J. N. D.

IV.

Heb. 13: 22.

The primary application of these words is, of course, to the Hebrew believers to whom the epistle was sent. But the word of God is also addressed to all; and constantly needing, as we all do, the teaching of this chapter, as, indeed, of the whole epistle, this admonition is suited to us all. We never, indeed, read such scriptures with profit unless we read them in their application to ourselves. To read them for others is to lose all edification and blessing. This understood, the tenderness of the writer of these words may well be noted. He fully identifies himself with his readers, as is seen in his saying, "Let us go forth therefore unto Him without the camp, bearing His reproach. For here have we no continuing city, but we seek one to come. By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name." (vv. 13-15) Then after certain other instructions, counting upon their fellowship and prayers, and what may be termed the doxology (vv. 20, 21), avoiding the assumption of any place of authority, he adds, by way of entreaty, "I beseech you, brethren, suffer the word of exhortation." Surely the grace of the Spirit, in seeking the welfare of the saints, is inimitable. E. D.

p. 247

I.

Zechariah 3: 9; 2 Timothy 2: 19.

There is an evident connection between these two scriptures, widely different as they are in the instruction they afford. "The stone" laid before Joshua, in Zechariah, is the foundation-stone of the temple which was being built by the children of the captivity. The seven eyes — the perfect wisdom or "intelligence" of God should rest upon it; for that foundation-stone was a type of that which God would lay in Zion (1 Peter 2: 6), as the foundation on which He would act to secure the full blessing of His people; in other words, it set forth Christ as "the living stone, disallowed indeed of men, but chosen of God, and precious," on which the Church is now being built, and on which Israel will be built, and the government of God in the earth secured, in the coming age. Hence the Lord of hosts would engrave the graving thereof, "stamp it with its true character," and it would thus be the expression of His own perfect thoughts. And, moreover, Jehovah would remove the iniquity of the land in one day; for on the foundation of the death of Christ He is able righteously, consistently with all that He is, and therefore with His ways in government, inasmuch as Christ died for the nation, to cleanse His people and their land from all the guilt of their transgressions. The apostle Paul, as led of the Holy Spirit, has doubtless this scripture in his mind when he writes to Timothy of the foundation of God. He had been speaking of sad departures from the truth, mentioning Hymenaeus and Philetus, "who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. Nevertheless," he adds — and this is his consolation, and ours in like circumstances — "the foundation of God standeth sure." That is immovable, and, whatever the actings of men, or the apparent success of the enemy in perverting souls, cannot be shaken or touched. It has, moreover, been engraved with a graving. It has the writing of God Himself upon it, and the apostle is commissioned to interpret it. It reads, first, "The Lord knoweth them that are His." We may often be deceived as to whether those claiming to be teachers and Christians are His or not. He knows; and though such may delude themselves and others, He is never deceived. We are not called upon to decide the question, and we may therefore leave it to Him whose eyes, whose perfect knowledge, penetrate into the secrets of all hearts. But while this is true, there is another inscription — "Let every one that nameth the name of Christ ["the Lord," it should read] depart from iniquity." It is not here, as in Zechariah, a question of God's removing the guilt of His people, but of the responsibility of His people removing themselves from iniquity, this responsibility springing from the fact of their professing to own the Lordship of Christ. If therefore we do not know, on the one hand, who in all cases are really the Lord's, we do know, on the other, that it is incumbent upon all who profess to be His people to depart from iniquity. He knows who are His; but we know what is suitable in the walk and ways of those who confess Christ as their Lord.

II.

Zechariah 4: 7; Matthew 21: 21.

As in the above scriptures, so also in these there is doubtless a connection. The prophet says, "Who art thou, O great mountain? before Zerubbabel thou shalt become a plain." The "great mountain" is clearly a figure to express the totality of all the obstacles and hindrances that lay in the way of building the temple. The difficulties were so many and so great that it seemed impossible that the builders could ever accomplish their design. But all things are possible with God, and all things are possible to him that believeth; and Jehovah, in this message through the prophet, encourages the faith of His people with the assurance that the "great mountain" should become a plain, and that the hands of Zerubbabel, having laid the foundation, should also finish the house. In our Lord's words to His disciples also the mountain is without doubt a symbol of some great hindrance to their work. He had just pronounced the sentence on the fig-tree — "Let no fruit grow on thee henceforward for ever." Then we are told, "And presently the fig-tree withered away. And when the disciples saw it, they marvelled, saying, How soon is the fig-tree withered away! Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig-tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea, it shall be done." Now it is in the context that the key to the meaning of the "mountain" is found. The fig-tree is admittedly the Jewish nation. The Lord had been for three years seeking fruit from it, and had found none. (Luke 13: 6-9.) The time of its probation was now ended, and the irreversible sentence was uttered, that it should bear no fruit henceforward for ever; for indeed man in the flesh, although possessing every advantage and under divine culture, could not produce fruit for God. But it was precisely this truth that the Jewish nation would not accept; and in their violent opposition to it, and to the proclamation of grace, as connected with it through the death of Christ, they became the chief adversaries of the gospel. (See 1 Thess. 2: 14-16.) Everywhere, and on all occasions, they sought to destroy the first preachers of Christianity. The Lord foresaw this "mountain" in the way of His disciples, and, as in Zechariah, He ministers encouragement to their hearts by telling them that it would utterly disappear before faith in God. They had marvelled at His display of power upon the fig-tree; but if they had faith in the prosecution of the mission on which they should be sent, and doubted not, they should do a greater work than this (see John 14: 12), for before the irresistible command of faith this Jewish nation, seemingly a huge mountain of difficulty, should disappear in the sea of the nations; and this, whatever the failure of the apostles, was accomplished. The Lord then added, showing that this pathway of power in service is open to all believers in all ages, "And all things whatsoever ye shall ask in prayer, believing, ye shall receive." Happy are they who have in any measure learnt the lesson.

III.

Phil. 1: 6-10; 2 Tim. 1: 12-15.

It is only in Philippians that the expression, "The day of Jesus Christ," or the "day of Christ," is found. The nearest to it is "the day of our Lord Jesus Christ," in 1 Cor, 1: 8. The period referred to is without doubt the same, the difference in the form of the expression being traceable either to the character of the epistle, or to the context in which it is found. Thus in Philippians — the book of experience, as it has been aptly called — where the whole of the Christian life is summed up in the words, "To me to live is Christ," the term in Phil. 1: 10 is, "The day of Christ," whereas in Corinthians, where the exercise of gift in responsibility is brought in, we read, "The day of our Lord Jesus Christ." But whatever the variations, and some of these are very instructive, all alike point onward to the period introduced by the appearing of our Lord. His coming is the hope of the Church, as stated in 1 Thess. iv.; but uniformly, when the saints are regarded as under responsibility in service or suffering, or indeed as strangers and pilgrims, the appearing of Christ is always the goal; for inasmuch as earth has been the place of service and testing, it shall be also the scene of the displayed recompense. (See 2 Thess. 1: 6, 7; 1 Timothy 6: 13, 14; 2 Timothy 4: 7, 8; 1 Peter 1: 6, 7, etc.) This will explain the expressions in 2 Timothy 1. The apostle says, "For which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day." (v. 12.) As another has beautifully said, "His happiness, in the glory of that new life, he had committed to Jesus. He laboured meanwhile in affliction, sure of finding again, without being deceived, that which he had committed to the Lord, in the day when he should see Him and all his sorrows ended. It was in the expectation of that day, in order to find it again at that day, that he had committed to Him his happiness and his joy." So in the apostle's prayer for Onesiphorus, he looks onward to the same blessed moment, desiring that the one who, in the midst of general unfaithfulness, and turning away from God's chosen vessel of the truth (v. 15), had often refreshed the weary heart of this devoted servant, was not ashamed of his chain (compare verse 8), and in Rome had sought him out very diligently and found him, might find mercy of the Lord, might then meet with the recompense of his service in the full fruition of "the mercy of our Lord Jesus Christ unto eternal life." (Jude 21.) For the mercy here spoken of is not the mercy shown to a sinner in the forgiveness of his sins, but mercy's fruit and crown, entered upon by the saint at the coming of the Lord, and exhibited at His appearing. There may be also a reference in the use of the word to the conduct of Onesiphorus. He had, in the tenderness of his heart, fruit of the Spirit of God, shown mercy, as it were, to the apostle. He had "compassion upon him in his bonds;" and the apostle prays that this may, as it will, be publicly owned "in that day." E. D.

*  *  *

CHRIST glorified is the measure of our practical purification.

p. 276.

I.

Genesis 14: 18-20; Heb. 7: 1-3.

While Melchizedek is confessedly a mysterious personage, his typical significance is clear from the inspired explanation in the epistle to the Hebrews. In Genesis we learn that he was king of Salem (undoubtedly Jerusalem, see Psalm 76) and priest of the most High God, and that, bringing forth bread and wine, he blessed Abraham on returning from the slaughter of the kings. This is all the information the history affords. When we come to the Hebrews, the apostle tells us how, and in what manner, he was a figure of the priesthood of Christ. First, his name, Melchizedek, means king of righteousness, and then king of Salem, which is, king of peace. Now these are the two characters in which Christ will reign in the kingdom; first as David, and then as Solomon, though He will ever combine the two; for He will reign throughout the thousand years in righteousness, and the effect of this will be peace, according to that word, "The mountains shall bring peace to the people, and the little hills, by righteousness." (Psalm 72: 3; compare Isaiah 32: 17.) But Melchizedek was also a priest, and it is of Christ, as the royal priest, that he is specially the shadow, even as we read in the Psalm, "The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek." (Psalm 110: 4.) It is this of which the apostle writes in Heb. 7, where he is showing the superiority of the priesthood of our Lord to that of Aaron; and in doing this he tells us that Melchizedek was "without father, without mother, without descent, having neither beginning of days nor end of life, but, made like unto the Son of God, abideth a priest continually." Some, pressing the literal meaning of these expressions, have raised difficulties; but the term "without descent," or without genealogy, makes all plain. It simply means that Melchizedek has no recorded genealogy in the Scriptures; that in this sense he is without father or mother, and that his birth and death are left unnoticed, to the end that he might be a type of the everlasting priesthood of Christ. In this way he is "made like the Son of God," he appears on the scene as God's priest, and, inasmuch as there is no account of his having ever passed away, he is regarded as being a priest continually, and he is so regarded that he might be a more perfect type of the glorious and unchangeable priesthood of our Lord and Saviour. He was not, as some have ventured to assert, the Son of God, but only a figure of Him in the character of His priesthood. It may be added, that the present service of Christ as the Priest is after the pattern of that of Aaron; but when He comes forth in His robes of glory and beauty, He will assume the Melchizedek character; for He will then be a Priest on His throne. But if He is king and priest, all believers, through virtue of association with Him in the grace of God, will also be kings and priests (See Rev. 1: 5, 6); and hence the twenty-four elders are seen seated on thrones, robed with priestly garments, and with crowns of gold on their heads." (Rev. 4.)

II.

Phil. 2: 7; Heb. 10: 6-7.

There is no more interesting subject in the Bible (for it opens up the whole truth of redemption) than the servantship of Christ. It began with incarnation; for the words in Philippians, "And took upon Him the form of a servant," are not prior in time, as some have supposed, to the succeeding clause, "but was made in the likeness of men." It is, indeed, "taking upon Him the form of a servant, becoming in the likeness of men," both clauses referring to the same time. The passage in Hebrews is undoubtedly anterior to the appearance of our Lord in this world: it unfolds to us a transaction in eternity, revealing the Eternal Son presenting Himself to God, in view of the sacrifices all failing to answer His mind, saying, "Lo, I come to do Thy will, O God." And it was for the accomplishment in this world of this His desire for the glory of God, that a body was prepared for Him, that holy human body in which He glorified God on the earth, and finished the work which was given Him to do. In Psalm 40, whence the passage in Hebrews is a citation, we read, "Mine ears hast Thou opened" — opened, surely, to hear for obedience to the will of God. (Compare Isaiah 50: 4.) This was translated in the Greek version of the Old Testament Scriptures, "A body hast Thou prepared me," and the Spirit of God in the Hebrews adopts this translation as the true sense of the words in the psalm. This explains clearly for us, that it was in incarnation the Lord commenced His servantship, coming down from heaven as He did, not to do His own will, but the will of Him that sent Him. (John 6: 38.) His whole life therefore was one of service: every act and every word alike, yea, every thought, being in obedience to His Father's will. And as His life so also His death; for, speaking of His death, He says, "This commandment I received of My Father." (John 10: 18.) There are two other scriptures, amongst many others, which may be cited. Rebuking His disciples for their self-seeking, He says, "Even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many." (Matt. 20: 28.) And again, on a similar occasion, He said, "I am among you as he that serveth." (Luke 22: 27.) Thus He was the servant in all His pathway; in life and in death; but, blessed be His name, His service did not end even at the cross. He might have gone out free, but He loved His Master, His wife, and His children, and became a servant for ever. (See Exodus 21: 2-6.) He is thus in His grace a servant now on behalf of His people: He serves for them in His priesthood with God, in His advocacy with the Father, and in all that He has undertaken as their Representative in heaven; and when the saints are for ever with Him in the glory He will still retain His servantship, as He Himself teaches when He says, "Blessed are those servants, whom the lord when He cometh shall find watching: verily I say unto you, that he shall gird himself, and make them sit down to meat, and will come forth and serve them." (Luke 12: 37.) Who can penetrate into all the depths of the grace and love of Him, who at such a cost has thus devoted Himself to the glory of God and the service of His saints?

III.

1 John 1: 1.

The expression, "Which . . . our hands have handled," is very remarkable. Our Lord uses the same word when, to remove the doubts of His disciples as to the reality of His resurrection, He said, "Handle Me, and see; for a spirit hath not flesh and bones as ye see Me have." (Luke 24: 39.) It is possible that the Spirit of God recalled this scene to the mind of the apostle, and thus led him to use the word. If so, the reference would be to the Lord's resurrection body; but it is not permitted to us, as to this, to speak with certainty. "That which is from the beginning" dates from the incarnation, and was "that eternal life which was with the Father, and was manifested unto us." And John testifies to the reality, of this manifestation, and certifies it to his readers on the ground that he had heard, seen, attentively examined, and handled it. Thus the eternal life, "that eternal life," was manifested in a holy human body, and the object of the apostle's testimony concerning it was, "that ye also may have fellowship with us: and truly our fellowship is with the Father, and with His Son Jesus Christ." Everyone therefore who received the testimony of the apostle received with it (for therein he received Christ) eternal life, and by it was brought into fellowship with all who also possessed eternal life; yea, with the Father and with His Son Jesus Christ. This marvellous possibility of grace is offered to all who hear the gospel message; and hence we wonder not that the apostle adds, "These things write we unto you, that your joy may be full." E. D.

p. 305

I.

Romans 6: 6.

Much has been lately said on this verse, and stress has been laid on the word "our." The inference drawn therefrom is that the phrase, "our old man," refers solely to the evil nature in us. Accompanying this is an effort to separate the nature from the man in whom the nature is. A few words as to the bearing of this verse may be helpful to souls.

The Holy Spirit is dealing with the question of sin, that evil nature which is inherent in the whole race of Adam. Now it is not in part that we are affected by sin, but "the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it." (Isa. 1: 5, 6.) This has been fully brought to light in the cross. Before the cross the Lord could give the law its full moral force as forbidding certain acts, and say that if either of the members became a cause of stumbling, it were better that it should perish than the whole body be cast into hell (Matt. 5); but the cross has demonstrated the entirely sinful condition of man. Who can read such words as, "Away with this Man!" "Crucify Him!" "Crucify Him!" and not feel that the true character of sin was developed as law could not do. "Now have they both seen and hated both me and my Father." Consequently it is not now the question of this member or that being affected, but of the whole man. Hence Christians can say, "Our old man has been crucified with Him." It is the man — what they were, looked at as of Adam's race — which has been crucified with Christ; that the body of sin, not sin in this member or in that, but as a whole "the body of sin might be annulled, that henceforth we should not serve sin." Note, it is the person ("we") who does not serve sin. The members can now be presented as instruments of righteousness, and no longer of sin, to God. The old man — what we were as of the first Adam — is put off with his deeds, the fruit of deceitful lusts. It is not this deed or that which is put off, but the man; and the new man is put on, that is, Christ. To use the words of a beloved servant of God, "I acknowledge Him alone as my 'I,' and as this new 'I' I reckon myself dead to the old 'I' (Christian Friend, 1885, p. 60.) This leads to one more point of great importance — that practical freedom from sin is by our having the Spirit of life in Christ Jesus. (Rom. 8: 2.) It is only as we live the life of this new "I" (Gal. 2: 20) that we see the hatefulness of the old "I," and approve God's sentence of condemnation upon it, executed as it has been in the cross. For believers there is no condemnation. Delivered from the old "I," they are in Christ, and in the power of His life they live to God. It is Christ in them. The pulses of His life in us must beat towards His God and Father, and delight in His righteousness and holy love, to enjoy which unhinderedly will be our eternal portion. Nothing of the old "I" could ever be there. Thank God, our old man has been crucified with Christ! T. H. R.

II.

Zechariah 9: 9.

Every one has read this beautiful scripture, and noted its striking fulfilment in the gospels, but not all have remarked the characteristic differences in its citation in Matthew and John. Turning first to Matthew, we read, "Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass." (Matt. 21: 5.) Passing by the expressive change from "Rejoice greatly" to "Tell ye the daughter of Sion," we ask the reader to notice the omission of the words, "just, and having salvation." Why are they not quoted? Because they would not apply to the Saviour's then circumstances. He was going to certain and known rejection, and thus while it was ever true that He had salvation for them that put their trust in Him, He was not at that time going to bring salvation to the daughter of Zion. Nor did He present Himself to her then as the "just," or righteous One; for had He at that time entered her gates in righteousness (as He will do when He establishes the kingdom), it would have been for her destruction. The Holy Spirit therefore led the evangelist to omit these words, and to retain "meek" or "lowly," because it was descriptive of the spirit (although it is His abiding character) in which He was about to present Himself for the last time, before the cross, to His beloved people. Taking now the citation, as it appears in John, it runs, "Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt." (John 12: 15.) Here, in addition to the omissions of Matthew, the word "meek," or "lowly," is also wanting. The reason of this is to be found in the character of John's Gospel. He exhibits Jesus as the Son of God, and thus, consistently with this presentation of our blessed Lord, he does not use the word "meek." What perfect wisdom is displayed in these differences in the scriptures! And differences so profound, that the devout reader cannot fail to discern their divine origin. But a remark may be added on the fulfilment of Zechariah's prediction. One part of it has been accomplished. Zion's King did come, lowly, and sitting upon an ass; the rest will be fulfilled when He returns to Zion in glory. Then He will be seen as "just, and having salvation," and then, too, the daughter of Zion will "rejoice greatly," and the daughter of Jerusalem will "shout." The whole church period therefore must be interposed between these two parts of the prophecy. Both would have been fulfilled at His first coming had He been received by the Jewish nation as their Messiah; and this teaches that His lowliness or meekness is expressive of moral character, and therefore abiding; not a feature merely of His earthly sojourn, when He was a Man of sorrows, and acquainted with grief, but a trait of His perfect nature as Man; and hence He is as much the meek or lowly One, now that He sits at the right hand of God in the glory, as when down here He had not where to lay His head. Blessed Lord, how the knowledge of this endears Thee to the hearts of Thine own while waiting for Thy return! E. D.

p. 330.

I.

Numbers 32: 29.

In these words of Moses concerning the two and a half tribes, he lays down the three indispensable conditions of conflict with Satan's power. First, they must pass over Jordan; i.e., applying it to believers now, they must accept for themselves the truth of death and resurrection with Christ; for it is this which Jordan typifies. The Red Sea is Christ's death and resurrection for us, but the Jordan is our death and resurrection with Christ. Now this is true, as both Colossians and Ephesians show, of every Christian; only there are many who never enter into it, who rather, as to their experience, take up the ground of being in the flesh — a standing like that of the Jew under the law. The exact words of Moses, though he understood not their typical significance, are therefore to be noted. He says that these tribes must "pass over" Jordan if they are to have part in the Lord's wars; and, in like manner, all who would engage in true Christian conflict must take up for themselves (only to be done, of course, in the power of the Holy Ghost) their association with Christ in death and resurrection, as also their being seated in Him in the heavenlies. This involves, it need hardly be said, the total and practical setting aside of the flesh in every shape and form; the truth of Gilgal, which is, according to Colossians 3: 5, to mortify our members which are upon the earth, etc.; the acceptance of death upon all that we are as children of Adam, that only Christ may be displayed in our walk and ways. Furthermore, Moses says that they must be armed; and the apostle likewise exhorts us to take unto us "the whole armour of God, that we may be able to withstand in the evil day, and having done all, to stand." (Eph. 6: 13.) It were nothing but folly to expose ourselves to the attacks of Satan, his wiles, and his fiery darts, unless we were clothed in the divine panoply. Finally, he says, they must pass over Jordan, every man armed to battle, "before the Lord." This is the secret of all courage in conflict, to know that we are before the Lord, that we are underneath His eye. These conditions fulfilled, Moses promises that the land shall be subdued before them, for victory then would be assured. If the reader will now turn to Joshua 6, and read it carefully, he will discover that the children of Israel, when they encompassed Jericho, answered to these conditions (see vv. 7, 9, 13), and that therefore the city was subdued by the mighty power of God.

II.

Luke 7: 40-43.

It would be a great mistake to suppose that the Lord, under the figure of the two debtors, sets forth the moral condition of Simon and of the woman who was a sinner. It could not be that Simon owed only fifty pence, while the woman owed five hundred, inasmuch as before God, according to the teaching of the apostle, there is no difference; "for all have sinned, and come short of the glory of God." (Romans 3: 23.) The Lord indeed takes up Simon on his own ground, who in his ignorance of grace in the person of Christ, and of the attracting power of grace, had judged that if the Lord had been only a prophet He would have detected the character of the woman, and refused to permit her presence. In this comparison therefore of the two debtors He convicts Simon first of his mistake, and then He exposes his condition of soul. For granting, according to his own thoughts, that the woman who had anointed the feet of the Lord was a great sinner, that she owed five hundred pence (and how much more besides!), these lavish expressions of her love did but testify her gratitude to Him who had met her need. Hence the Lord says of her, "Her sins, which are many, are forgiven; for she loved much." But what of Simon? He had shown no affection to the Lord; nay, he had failed to exhibit towards Him the ordinary courtesies of a host towards his guest, and thus proved that he "loved little," and that therefore he was, not one who owed only fifty pence, but one to whom little was forgiven. Altogether it is a wonderful scene, containing as it does a revelation of the heart of God in the person of Christ — of the heart of this penitent woman and the heart of Simon. Divine light floods the scene, and everything is exposed. The heart of the woman, sinner as she had been, does not shrink from the action of the light, because divine love was also there, flowing out in the blessed activities of grace to meet the inexpressible need of her weary and burdened soul. But though the Light was there, it shone in darkness, as far as Simon was concerned, and the darkness (Simon's soul) comprehended it not; and he showed that not a single ray had entered into his darkened thoughts (compare 2 Cor. 4: 4) when he judged that the One who was reclining at his table, although He was in truth God manifest in flesh, was not even a prophet! E. D.

Scripture Notes

Scripture Notes — C.F. 15.

Christian Friend, vol. 15, 1888.

p. 25.

I.

John 17: 3.

In 1 John 1 we see definitely what eternal life is: it is Christ. That which they had seen, contemplated, and handled from the beginning, it was Christ — the eternal life which was with the Father, and had been manifested to them. Thus again, in 1 John 5: 11, 12: "This is the testimony, that God has given to us eternal life, and this life is in His Son. He that hath the Son hath life; and he that hath not the Son of God hath not life." Paul, in the epistle to the Ephesians (Eph. 1: 3, 4), presents to us this life in its double character. In the first place, that which answers to His nature, that which Christ was and is personally; and, secondly, our relationship with the Father; that is to say, sons, and that in His presence. We participate in the divine nature, and we are in the position of Christ — sons according to the good pleasure of the Father's will. That is the nature of this life.

Here it is presented objectively. In fact, in our relations with God, that which is the object of faith is the power of life in us. Thus Paul says, "When it pleased God to reveal His Son in me;" but in receiving, by grace, by faith, the Saviour that he was to preach to others, he received life; for Christ is our life. But, as I have already said, it is the name of the Father that is the key to this chapter. God is always the same; but neither the name of Almighty, nor that of Jehovah, nor that of Most High, carries life in itself. We must have it to know God thus; but the Father sent the Son that we might live through Him, and he that has the Son has life, and he only. But the Son has fully manifested the Father; so that the Son being received, the Father was also; and the life displayed itself in this knowledge: faith in the mission of the Son, and by Him; faith in the Father in sending the Son in love as Saviour. The glory of Christ Himself will be the full manifestation of this life, and we shall participate in it; we shall be like Him. Still it is an inward life, real and divine, by which we live, although we possess it in these poor earthen vessels. It is no longer we that live, but Christ that lives in us. Infinite and eternal blessedness which belongs to us already as life according to these words: "He that hath the Son hath life." But this places us also in the position of sons now, and brings us later on to bear the image of Christ. J. N. D. (C.W. 33 p.277.)

II.

Romans 3: 25.

The word translated in this scripture "propitiation" should be, without doubt, rendered "mercy-seat." It is the same word in Heb. 9: 5, where it is so given. This will explain the term "set forth." In the tabernacle the mercy-seat in the holiest was shrouded from the view of all, save the high priest on the day of atonement. Really, therefore, it was a concealed mercy-seat. In contrast with this Christ as the mercy-seat is exposed, exposed to all in this day of grace in the preaching of the gospel, and every one is free, nay, is invited to approach. But whoever would respond to the invitations of grace must come "through faith in His blood," an allusion surely to the blood annually sprinkled on and before the mercy-seat in the wilderness. On the mercy-seat it made propitiation, inasmuch as it answered all the claims of a holy God in respect of the sins of the people, glorified Him according to all that He was; so that He could righteously maintain relationships of grace with Israel. Before the mercy-seat, where it was sprinkled, not once, but seven times, it was God's perfect testimony to man that propitiation had been, made. Now it is in the gospel that the testimony is rendered to the fact that propitiation has been made by the blood of Christ (He made peace by the blood of His cross), and whosoever receives this testimony, and comes to Christ, as the mercy-seat through faith in His blood, finds that all his sins have been for ever cancelled, put away. But here our attention is directed rather to God's action. This blood on the mercy-seat, Christ in the efficacy of His sacrifice, declares God's righteousness in "passing over," through His forbearance, the sins of the saints of old (for the blood of their sacrifices derived its value from its typical reference to Christ); and it also laid the foundation on which He can be just, on which He can act righteously in grace, seeing that He has been glorified by it concerning our sins, and justify, declare righteous, every one who believes in Jesus. In this wondrous way God is set at liberty to justify freely the ungodly by His grace through the redemption that is in Christ Jesus. How blessedly simple! And what encouragement is thus given to approach the mercy-seat (Christ) in fullest confidence in the efficacy of His precious blood! E. D.

III.

Hebrews 6: 18-20.

There can be little doubt that an allusion is found in this scripture to the cities of refuge in the Old Testament. (Numbers 35: 9-34.) There are indeed two points of comparison which can scarcely be overlooked; viz., fleeing for refuge, and the hope set before those who have found refuge. As in the Old Testament the manslayer fled for refuge to one of the appointed cities, and, if he had a claim to the shelter, was in perfect safety from the revenger of blood, so in this scripture believers are looked upon as having fled from coming judgments to a sanctuary guaranteed by two "immutable things"  -  the word and the oath of God. As likewise the manslayer, while he was sheltered in his refuge, lived in hope of the death of the high priest, inasmuch as then he would return to the land of his possession, so also believers have their hope, together with strong consolation, while they abide in their sanctuary. But their hope is the coming out of the High Priest; for it is then that He appears the second time without sin unto salvation. It is this hope which is described here "as an anchor of the soul," during the time of waiting, "both sure and steadfast, and which entereth into that within the veil; whither the Forerunner is for us entered, even Jesus, made an High Priest for ever after the order of Melchisedec." What pains God has taken to assure the hearts of His people, to give them present confidence and security in the provision He has made, and to dispel every doubt concerning the future by exhibiting to their gaze Jesus as the Forerunner within the veil? For the fact that He is there is the divine pledge that He will return and have us there also with Himself in the glory. It is this hope (not faith, as in the English Bible) that we are exhorted to hold fast without wavering, on the ground that He is faithful who has promised. (Heb. 10: 23.) E. D.

p. 49.

I.

John 20: 22, 23; Acts 2: 1-4.

There is a great difference between these two scriptures. It is clear from John 7: 39, that the Holy Ghost was not bestowed upon believers, did not come to dwell in them in the sense of Acts 2, until after that Jesus was glorified. It is also seen from the words of the Lord Himself that He did not regard the action in John 20 as in any way anticipating the special blessing of Pentecost. (See Luke 24: 49; Acts 1: 4, 5.) Distinctly understanding this will prepare us to consider the meaning of the Lord's words in John "Receive ye the Holy Ghost," etc. It is, in fact, the fulfilment of John 10: 10: "I am come that they might have life, and that they might have it more abundantly." Before the cross, during His earthly sojourn, His disciples, who really believed on Him, had life; but it was only from Him in resurrection that they could receive it "more abundantly." But the fact that they did so receive it involves the new place taken by the Lord as risen from among the dead. He was the Second Man in incarnation; but He did not take His place as such, and indeed was not in the condition of the Second Man, until after the resurrection. It is this fact which imparts to the scene in John 20 all its significance. Jesus had already revealed to the disciples, through Mary, that His Father was now their Father, and His God their God. He had thus associated them with Himself in His own relationships; and thenceforward He was the Head of a new race. When therefore He came into their midst, where they were assembled, after that He had spoken peace unto them, shown them His hands and His side, commanded them to go forth in the power of the peace He had bestowed, He communicated the life more abundantly to enable them to enter upon their new place and relationships: a life, the full issue of which would be conformity to His own condition in glory. It should also be remarked that the very form in which He communicated the Holy Ghost, as the power of life, explains its meaning. "He breathed on them;" and, turning back to Genesis, we read that "the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." (Gen. 2: 7.) The first man was quickened by a divine communication of breath, was then "made a living soul;" "the last Adam," as a quickening Spirit, breathed of His own life in resurrection upon His disciples, and they lived in its power through the Holy Spirit. This contrast, moreover, involves undoubtedly the truth of the person of the Lord; but into this we do not here enter.

Such then is, we apprehend, the truth of this scene and action. What the disciples received in this way was the Holy Spirit as the power of life, corresponding with what we find in Romans 8: 1-11; to receive the indwelling Spirit as power, as the anointing, as well as the earnest, the seal, and the Spirit of adoption, they had yet to wait until the day of Pentecost. And hence it was not until Pentecost that they were brought into the full Christian position.

E. D.

II.

Luke 15, 16.

We find three things before the Lord teaches His disciples concerning making themselves "friends of the mammon of unrighteousness." The first is the grace of God towards us, in three parables of Luke 15. In the first and second we have the absolute grace that seeks: Christ the Good Shepherd, and the Holy Ghost searching with the light of truth. Nothing at all is done by the persons, who are the mere objects of the saving grace. The great subject is, Grace is God's joy; the shepherd is happy, the woman is happy, the father is happy. It is God's happiness to have souls saved. In the third parable we have the prodigal's reception by the father when he comes back. There is, first, the working of sin; next the working of grace; and then the father's reception. We have the whole series of gracious dealings till the man is clothed in the best robe, and is at the father's table.

That is, grace, in Luke 15, has come, and visited man, and takes him out of Judaism and everything else; and then we find, in Luke 16, that man is a steward out of place. In the Jews, man was tried under the best of circumstances. Man — Adam — was a steward, having the Master's goods under his hand; but he was turned off because he was unfaithful. And then comes this question, "How can I, if I have these goods under my hand as steward, and am turned out of place, how can I take the mammon of unrighteousness, and use it to advantage? I do not use it for myself now, but with a view to the future." The steward, for example, might have taken the whole of the money for the hundred measures of oil to spend it; but if he had done so, that would have secured nothing for the future; and, therefore, while he has the power, he uses it to make friends for himself, to receive him into their houses after he should be put out of the stewardship. So with us. While we are here, we have the mammon of unrighteousness; and, as we are taught in 1 Tim. 6: 17, we are not to trust in the uncertain riches, but so use them as to lay up in store a good foundation against the time to come. We turn, that is, this mammon of unrighteousness into friends, that, when we fail, we may be received into everlasting habitations. We are put out of all that man has as man, that we may yet have it for a time; but by proper use of it we get reception into everlasting habitations. We use this world for the future.

"They shall receive you" is only a form for "You shall be received." "When we fail" is when all this scene is gone, and this life ends; that is, when stewardship is over.

Then, in the third case, our Lord draws the veil, and, says, as it were, "Now look into the everlasting habitations." The poor man Lazarus died, and was carried by the angels into the bosom of Abraham. The rich man used all for himself in this world, and the result is here disclosed — he is in torment, with not a drop of water to cool his parched tongue. The lesson then is: Do not use the world for present enjoyment; but use it in view of another world. "Remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented." (v. 25.) Besides, if we do not use this world's things in grace, we cannot, after all, keep them; and therefore the Lord shows that we have the privilege of turning them into friends available for the future. We see also how the other world belies the whole of the present. God's blessing on a Jew was marked by the possession of such things, but the Lord unveils the other world to tell him how all these things are now changed. J. N. D.

III.

2 Cor. 3: 3, 4.

In verse 3 we have the general statement, that if the gospel be hid (veiled) it is veiled in them that are lost; verse 4 gives the action by which the light of the gospel of the glory of Christ, who is the image of God, is intercepted, hindered from reaching the hearts of the unsaved: "the god of this world" (age) steps in and blinds the minds (the thoughts) of them that believe not. It should be especially noticed that the word is not "world" but "age." Two scriptures will aid in its interpretation. In Rom. 12 we read, "Be not conformed to this age;" and in 1 Cor. 2: 8 we have "the princes of this age." The first of these would mean that we are not to be moulded by the influences of the moment through which we are passing, whether literary, scientific, philosophic, political, or social — the sum, in fact, of all the influences that go to form, at any time, the life of men as men; and the princes of the age are the world's, or the nation's, leaders, who, wise, as men speak, in their own generation, are utterly blind as to the things of God. When therefore we read that the god of this age blinds men's minds, we understand that he effects this by bringing in thoughts, whether through this world's teachers, or through their books, which are opposed to the truth of the gospel. A popular book, for example, which ignores sin, and consequently the atonement, while professedly dealing with spiritual things, would be one of his most successful instrumentalities for darkening the minds of unbelievers

And how many such are in circulation, even among those who claim to be Christians! This is very solemn; and it calls, at the same time, for increasing vigilance on the part of those who in any measure know the truth, to detect and to frustrate the unceasing efforts of the enemy to quench the light of the gospel of the glory of Christ. E. D.

p. 80.

I.

Philippians 3: 10.

The meaning of "being made conformable unto His death" is clearly seen from the context. Strictly speaking, the commencement of verse 10 is connected with "Christ Jesus my Lord" in verse 8, the words between being in some sort a parenthesis. The apostle says, "Yea doubtless, and I count" (not only counted in the past, but still do count) "all things loss for the excellency of the knowledge of Christ Jesus my Lord." And then, after setting before us that he had suffered the loss of all things for the sake of a glorified Christ, and that now he desired only to have Christ as his gain, in contrast with those things which had constituted his gain as a Jew in the flesh, and "to be found in Him," etc., he proceeds, "That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death." Verse 9 goes on to the future, in accordance with the truth of the epistle in which salvation is always looked upon as completed at the coming of the Lord; whereas verse 10 gives us the apostle's desires in view of His path through this world. First then it is, "That I may know Him" — know Him, that is, in the place where He now is; and this knowledge will ever increase with growing intimacy, and thus is never attained, that is to say, perfectly attained. We know Christ now, but we desire to know Him more fully; and thus it is still all our aim, with Paul, to know Him. Next, "And the power of His resurrection." By death with Christ we are detached from this scene; by being raised with Him we are carried up into the sphere where He now is. (Compare Col. 3: 1-3.) The power of His resurrection is that which draws us up, in virtue of having Him as our life in resurrection, into our new place before God; so that our minds are on things above, and not on things of the earth; for we are dead, and our life is hid with Christ in God. "The fellowship of His sufferings" is the next thing, as a necessary consequence; for when we live in the power of the life which we have in Christ risen, we must suffer in our measure in passing through this world, as Christ suffered. But these sufferings of Christ went on to, and included, death; for as suffering from the hands of man, He died a martyr. (Compare Heb. 12: 3, 4.) Hence it is that the apostle adds, "Being made conformable to His death;" for he had been made willing to die, like his Master, a martyr's death, in view of the glorious prospect of resurrection from among the dead. This is the only sense in which being made conformable to the death of Christ is found; and only those therefore who have been put to death, as Stephen was for example, in the character of witnesses for Christ, have been permitted to enjoy this privilege and blessedness.

II.

2 Timothy 2: 21; 2 Timothy 3: 17.

The two very similar expressions — "prepared unto every good work," and "throughly furnished unto all good works" (or, unto every good work) — are, in their combination, very instructive. In the first we have the essential qualification for being serviceable for the Master's use. If a man "purge himself out from among" the vessels to dishonour, then he shall be a vessel to honour, ready to the Master's hand; for he is sanctified, apart from all that would defile  - and be a dishonour to the Lord's name, and, as such, meet for whatever service the Master may require. In the second expression our attention is directed not so much to the state, as to the equipment, for service. Paul thus exhorts Timothy in the midst of the evils and errors that had sprung up, and that would increase, in the midst of professing Christianity, the great house, to continue in the things he had learned, and had been assured of, knowing that they were inspired communications which he had received from the apostles. He also reminds Timothy that he had from a child known the written word of God (in this case the Old Testament Scriptures) which was able to make him wise unto salvation through faith which is in Christ Jesus. This led him to state the character of all Scripture — that it was inspired, and was profitable for doctrine (teaching), for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, "throughly furnished unto every good work." The meaning of "perfect" and "throughly furnished" will aid us to apprehend the force of the apostle's statement. The word perfect, then, only found in this place, might be rendered "complete," "suitable," or "exactly fitted;" while "throughly furnished" — only used twice — might be given as "fully equipped." The first of the passages, therefore, points out rather what is the personal state requisite for service, whereas the second teaches that divine knowledge, and divine knowledge gained from the Scriptures, is also needed to furnish or equip us for every good work. This should ever be borne in mind; and we see a perfect illustration of it in the temptation of our blessed Lord. Absolutely holy, He did not encounter Satan with His holiness, but with the word of God. So also in Ephesians 6, after all the armour, expressive of state of soul, is given, there is added the sword of the Spirit, which is the word of God. If, therefore, we desire to be used of the Lord we should seek first to be separate from evil, and, moreover, to have acquaintance with His mind as revealed in the word of God, our own hearts and consciences being already under its power. We shall then be both "prepared" and "throughly furnished" unto every good work.

III.

2 Timothy 4: 10.

Three times Demas is mentioned by the apostle. In Colossians he writes, "Luke, the beloved physician, and Demas, greet you." (Col. 4: 14.) In Philemon he terms him, in company with Marcus, Aristarchus, and Lucas, as a "fellow-labourer;" and in 2 Timothy he has to say, "Demas hath forsaken me, having loved this present world" (age). Nothing can be more sad than this closing notice of one who had been identified with such a vessel of testimony as the apostle Paul. The final break with Paul might have been sudden, but we may be sure that he had been long before in a backslidden state of soul. The very way, indeed, in which he is mentioned in Colossians, after Luke, the beloved physician, would seem to indicate that Paul was not ignorant of his condition. An open failure is always preceded by a gradual decline of spiritual life and energy. It is thus the Lord deals with His people. If they have grown cold, and are turned aside in heart from His ways, He permits them sooner or later to be tested, that their state may be discovered. This was the case with Demas. His heart had long been upon the present age, and the captivity of Paul and the consequent "afflictions of the gospel" were but the occasion of its manifestation. A time of persecution is always a time of searching, and Demas could no longer conceal his condition, and he therefore forsook the apostle — the Lord's prisoner — and followed his heart into the world. He might have been a real Christian, not merely a professor, but, lacking courage, he lost the opportunity of fidelity to the testimony at such a solemn crisis, and surrendered himself to the influences of the age, all of which were antagonistic to the truth, and to the devoted servant to whom the truth had been committed.

The "age," as distinguished from the world, has generally a moral signification, and is expressive of the sum of the influences that are at work around us in the world at any given moment; and it is precisely these influences that constitute the danger of God's people, and to which so many, like Demas, succumb, and "make shipwreck" of their testimony. It is on this very account that the apostle writes, "Be not conformed to this age." (Romans 12.) E. D.

p.110.

I.

Luke 24: 49.

It is impossible to attach too much importance to the direction which the Lord here gives to His disciples. By "the promise of my Father" is meant the gift of the Holy Ghost, for which they were to remain in the city of Jerusalem until the day of Pentecost. (Compare Acts 1: 8.) Until they should be thus "endued with power from on high," they would be without the final and crowning qualification for service. It is in this fact that the special teaching of this scripture, in connection with what precedes, is found. The Lord had expounded unto His disciples (at least to the two) in all the scriptures the things concerning Himself. He had convinced them of the reality of His resurrection from among the dead, by submitting His body to be "handled" by them, by showing to them His hands and His feet, and by eating before them "a piece of a broiled fish, and of an honeycomb." He had opened their understanding, that they might understand the scriptures; and He had given them their commission to preach repentance and remission of sins in His name among all nations, beginning at Jerusalem, thus constituting them His witnesses. But with all this they were not as yet properly qualified. They believed that Jesus was risen, they understood the scriptures in their application to His suffering, His death, His resurrection, and His glory on high, they were divinely appointed to bear testimony to Him and to the efficacy of His work; but all this, ever necessary and important, was of no avail without the power of the Holy Ghost. Surely there is a significant voice in all this for the Lord's servants in every age. Knowledge of the scriptures, ability to explain and apply them in their several dispensational relationships to Christ, a direct call from heaven to preach the word might all be possessed; but though possessed, could not be rightly and divinely exercised, save in the power of the Spirit of God. It might be well enquired if knowledge and understanding have not been more diligently sought than the power which can only come from the action of an ungrieved Spirit.

II.

Hebrews 10: 23.

It is difficult to understand why our translators have rendered the original of this scripture, "Let us hold fast the profession of our faith." There is no question of any difference of reading, and yet the word "faith" has been substituted for "hope," and thereby the whole sense of the scripture altered. It should be then "the confession of the hope" which we are urged to hold fast. What then is "the hope" to which the writer refers? It is mentioned first in Hebrews 3: 6: "If we hold fast the confidence and the rejoicing of the hope firm unto the end." Passing onward to Hebrews 6, we read of those "who have fled for refuge to lay hold upon the hope set before us." (Heb. 6: 18.) And the next two verses explain that the hope, which we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil, is Jesus, who has entered there as our forerunner, made a high priest for ever after the order of Melchizedek. In Hebrews 9 we further read that Christ will appear the second time, unto them that look for Him, without sin unto salvation. (Heb. 9: 28.) If we now combine these scriptures, it seems evident that "the hope" of this epistle is Christ coming out of the heavenly sanctuary for the salvation — salvation final and complete — of His people. This hope, as so explained, would carry with it a peculiar force for the Hebrew saints, to whom this epistle was primarily written, accustomed as they had been, especially on the great day of atonement, to await the coming out of the high priest from the holiest, in evidence that all the rites of that day had been efficaciously accomplished. An illustration of this is found in the gospel of Luke. Zacharias had gone into the temple (ναὸς) of the Lord to burn incense, "and the whole multitude of the people were praying without at the time of incense." Again, "And the people . . . marvelled that he tarried so long in the temple." (Luke 1: 10-21.) So in the epistle to the Hebrews, Jesus, the Son of God, has, as the great High Priest, passed "through" the heavens into the heavenly sanctuary, and His people are waiting outside, down here, for His reappearing, and this constitutes their hope. Well might the Holy Ghost exhort us to hold it fast, for there is no part of the truth which believers are so liable to surrender as the hope of their Lord's return; for it is bound up with the very essence of Christianity, and with the nature of the heavenly calling. E. D.

p. 138.

Psalm 132 - 134.

The order of these psalms is both interesting and instructive. In Psalm 132 a place is found for the Lord, an habitation for the mighty One of Jacob; and, as led of the Spirit, the invocation is uttered, "Arise, O Lord, into thy rest; thou, and the ark of thy strength," etc. (vv. 8-10.) The answer, transcending all the psalmist's thoughts, is vouchsafed, "This is my rest for ever: here will I dwell; for I have desired it. I will abundantly bless her provision: I will satisfy her poor with bread. I will also clothe her priests with salvation: and her saints shall shout aloud for joy. There will I make the horn of David to bud: I have ordained a lamp for mine anointed. His enemies will I clothe with shame: but upon himself shall his crown flourish." (vv. 14-18.) The house of Jehovah is built, and Jehovah has taken possession of it, and, together with this, the provisions of His. grace, the blessing of His people, and the execution of His purposes, as touching His Anointed, are pledged and guaranteed. (Compare Acts 2: 38, 39.) In the next psalm (and, may we not say? as a consequence) we have the beauteous spectacle of brethren dwelling together in unity, a spectacle fragrant (comparable as it is to "the precious ointment") alike to God and to men; and inasmuch as "the precious ointment" is a figure of the anointing by the Holy Ghost, the secret and the power of this unity are declared. It is precisely the same in the Acts. Immediately on the saints being built together as an habitation of God through the Spirit, we read that they continued daily with one accord in the temple (Acts 2: 46), and that the multitude of them that believed were of one heart and of one soul. (Acts 4: 32.) Another consequence follows in Psalm 134. — viz., perpetual praise" Behold, bless ye the Lord, all ye servants of the Lord, which by night stand in the house of the Lord. Lift up your hands in the sanctuary [or in holiness], and bless the Lord." The allusion is to the provision made by David for the constant worship of Jehovah in the temple, in the appointment of the chief of the fathers of the Levites as singers, who should be employed in that work day and night. (1 Chr. 9: 33.) The instruction for us is, that when brethren are dwelling in unity in the power of an ungrieved Spirit, praise can flow out unhinderedly. This was the case also at Pentecost. (See Acts 2: 46, 47.) There is yet another thing. Following upon the exhortation to incessant praise, the petition ascends, "The Lord that made heaven and earth bless thee out of Zion." (v. 3.) For when the people of God glorify God with one mind and with one mouth, He is able to bless them according to the thoughts of His own heart. We thus read that, at the dedication of the temple, "As the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the Lord; and when they lifted up their voice with the trumpets and cymbals and instruments of musick, and praised the Lord, saying, For He is good; for His mercy endureth for ever: that then the house was filled with a cloud, even the house of the Lord; so that the priests could not stand to minister by reason of the cloud: for the glory of the Lord had filled the house of God." (2 Chr. 5: 13, 14.) Precisely the same order is seen in the displayed blessing at Pentecost; for immediately after the spirit of praise that characterized the saints is noted, we read, "The Lord added to the Church daily such as should be saved." The blessing of the Lord was exhibited upon them, and through their instrumentality. (Compare Acts 4: 31-33.) May we be enabled to apprehend the lesson! E. D.

p. 163.

I.

Genesis 4: 23, 24.

"In the history of Lamech we have on man's part self-will in lust. He had two wives, and vengeance in self-defence; but, I apprehend, an intimation in God's judgment, that as Cain was the preserved though punished Jew, his posterity at the end, before the heir was raised up and men called on Jehovah in the earth, would be sevenfold watched over of God. Lamech acknowledges he had slain to his hurt, but shall be avenged." Thus far is a citation from the well-known Synopsis. A few words may be added in further explanation. The "self-will in lust" of Lamech is seen in his wilful departure from the institution of marriage in Paradise. (Genesis 2: 24.) He acted in self-gratification in having two wives. He also, as pointed out, avenged himself, and that at the cost of the life of his enemy. The two forms of evil, on account of which God afterwards sent the flood, viz., corruption and violence (see chapter 6: 12, 13), are both combined in Lamech. Hence he acknowledges that he had slain a man to his wounding and hurt; for these things must bring down the judgment of God. But Lamech also, as descended from Cain, is a type of the Jew of a later day; and, inasmuch as he is introduced before the "heir is raised up" — that is Seth, who becomes a figure of Christ (for it is in His days, in the kingdom, that men will call upon the name of Jehovah) — there can be but little doubt that the sin of Lamech is a foreshadowing (as also the sin of Cain) of the wickedness of the Jews in rejecting and crucifying Christ. In this light all is plain. The sin was great when the Jewish nation by wicked hands crucified and slew their Messiah; and it was most surely to their "wounding," and to their "hurt;" for to this day they abide under the judgment of God on account of His blood. (See Matthew 27: 25.) Notwithstanding, great as has been their iniquity, God preserves them, and avenges, and will avenge them "seventy-and-sevenfold" on any nation that may seek to destroy them from off the face of the earth.

II.

Matthew 13: 58; Mark 6: 5.

The difference between these two scriptures is characteristic; that is, in accordance with the respective presentations of Christ in Matthew and Mark. In the former gospel, where Christ appears as the Messiah, it is no question as to His power to do the mighty works; but it is rather the state of the people, their inability, through unbelief, to profit by His presence in their midst which is made prominent. Hence the record is, "And He did not many mighty works there because of their unbelief." In Mark, on the other hand, where Christ is seen as the Servant, our attention is directed to the fact that unbelief limited His activity. There He was seeking to bless; His heart yearning over His people; but their unbelief raised up a barrier, so that we read, "He could there do no mighty work, save that He laid His hands upon a few sick folk, and healed them." And are not these two things often witnessed in service at the present day? How often, for example, is it, when the gospel is preached, that the power of the Lord is present to heal (as we read in Luke 5), and there are few, if any, ready through faith to receive the blessing. Again, it is often the case that the Lord's servants are hindered and limited by the unbelief of the audience. They have come forth from the Lord's presence, in communion with His mind, and in the power of the Holy Ghost, and yet the message they proclaim falls powerless on the souls of those to whom it is addressed. In many such cases it is, as with the blessed Lord Himself, that they are circumscribed by unbelief. It is, therefore, always needful to remember that, if all things are possible with God, all things also are possible to him that believeth.

III.

Hebrews 2: 17, 18.

Two things are clear from the teaching of this epistle. First, that the priesthood of Christ is connected with, and indeed based upon, the propitiation which He made for sins; and, secondly, that the scene of His priesthood, the place of its exercise, is heaven. (See Heb. 1: 3; Heb. 2: 17; Heb. 8: 1-6; Heb. 9: 23-28.) But in the scripture before us we learn that it was necessary, in order to His qualification for the office, that He should in all things be made like unto His brethren. He was thus, in bringing many sons unto glory, as the Captain of their salvation, made perfect through sufferings. It became Him, for whom are all things, and by whom are all things, thus to deal with Him who identified Himself with His people. Since the children were, moreover, partakers of flesh and blood, He also Himself likewise took part of the same, that through death He might destroy him that had the power of death, in order to emancipate as many as, through fear of death, were all their lifetime subject to bondage. He was thus in all things made like to His brethren, with the object of being qualified to act as Priest. Two terms are then given to indicate the nature of the qualification; viz., "merciful" and "faithful." It was needful for the high priest in the olden economy to "have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity." (Heb. 5: 2.) But Christ became a merciful High Priest, One who could feel for and tenderly sympathize with those for whom He acts, through becoming man, and suffering Himself to be tempted in all points like as we are — sin apart. (Heb. 4: 15.) The word "faithful" points rather, we judge, to the execution of His office Godward, though it would not exclude the idea of fidelity in dealing with those whose cause He has undertaken. The phrase, "in things pertaining to God," may therefore be taken as covering the two aspects.

The next thing mentioned is propitiation (not reconciliation) for the sins of the people. Christ was both victim and priest; and it was He, the priest, who made propitiation. But, as we have seen, it was not until He entered heaven that His real priestly work began. Propitiation is, however, here brought in as indissolubly bound up with His priesthood, and, as the next verse shows, as the foundation of its exercise. It might therefore be said that in verse 17 we have the qualification and basis of His office as priest, and that in verse 18 we have the functions, or one of its functions, exercised; "for," as the apostle writes, "in that He Himself hath suffered being tempted, He is able to succour them that are tempted." Other functions are specified afterwards. Here the priesthood is viewed in relation to a tempted people; and the Spirit of God calls our attention to the fact, that He who was in all things made like unto His brethren, and who made propitiation for their sins, is, as the merciful and faithful High Priest, abundantly qualified, as having Himself suffered being tempted, to succour them out of all their temptations.

IV.

Hebrews 9: 24-28.

It has been recently remarked, that there is in this scripture a most striking correspondence with the four-fold rites of the great day of atonement; and it is to this we desire especially to draw the attention of our readers. First, the entrance of Christ into heaven itself, now to appear in the presence of God for us, is contrasted with the entrance of the Jewish high priest "into the holy places made with hands, which are the figures of the true." The latter entered "every year with blood of others." But Christ — not to offer Himself often; "for then must He often have suffered since the foundation of the world: but now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself." This brings before us the second correspondence, or rather contrast. Both entered. The Jewish high priest made propitiation, after he entered, "with blood of others;" but, let the reader mark it, in view of recent discussions, the work  - propitiation, surely — of Christ, to put away sin by the sacrifice of Himself, is connected, not with His entering, but with His appearing; that is, His first appearing in this world, and with the sacrifice of Himself. This is conclusive as to the fact of propitiation having been completed on the cross. The point is most important. Thirdly, we read that "Christ was once offered to bear the sins of many," the substitutionary aspect of His work for His people corresponding with the scapegoat bearing, and bearing away, all the transgressions and sins of Israel which had been confessed over it, and transferred to it by the laying of Aaron's hands upon its head. (See Lev. 16: 21.) Lastly, as the high priest of Israel came out, after the completion of all the rites of atonement, and in token of their accomplishment (Lev. 16: 23, 24), so to "them that look for Him" will Christ "appear the second time without sin unto salvation." (Heb. 9: 28.) Unlike the Jew, we already know, by the Holy Ghost, that the work of atonement has been finished and accepted; but the appearing of Christ the second time will but be the consummation of His work in the full salvation of His people. E. D.

p. 194.

I.

Genesis 40: 14, 23; Luke 23: 42, 43.

There is a twofold contrast in these scriptures. Joseph prayed to be remembered in the time of the chief butler's exaltation, and was forgotten; he put his confidence, for the moment, in man, and he was disappointed. The dying malefactor, on the other hand, prayed in his distress, but in faith, "Lord, remember me when Thou comest in Thy kingdom;" and he received the immediate answer, "Verily I say unto thee, Today shalt thou be with Me in paradise." His confidence was also in a Man; but that Man was the Messiah, David's Son, and also David's Lord, and hence he was not confounded. The reader will learn for himself the precious lessons that lie in this contrast; but some of the most obvious may be indicated. First, it is vain to seek to anticipate, as Joseph was tempted to do, the Lord's deliverance by any human means; secondly, it is better to trust in the Lord than to put confidence in princes; and lastly, "they shall not be ashamed that wait for" the Lord. (Isaiah 49: 23.) E. D.

II.

Numbers 10: 10; 1 Cor. 11: 26.

There is an intimate connection, though not evident at first sight, between these scriptures. In the first we learn that the trumpets of silver, made of "a whole piece," were to be blown "in the day of your gladness, and in your solemn days, and in the beginnings of your months . . . over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the Lord your God." Without entering into all the features of this ordinance, two or three points may be specially noticed. First, the blowing of the trumpets was testimony for God, and testimony, too, in connection with redemption, as shown from the material of which the trumpets were made. In verse 2, for example, they were used to call the assembly, and for the journeying of the camps; just as God's testimony now gathers the saints out from the world and around their true Centre, and leads them onward in their journey. Secondly, only the sons of Aaron — the priests (v. 8) — were permitted to blow the trumpets; for only those who enjoy intimacy of access to God, and are in communion with His mind, can render His testimony, according to Himself, in the world or amongst His saints. Thirdly, the blowing of the trumpets was for a memorial. It called the attention of God, so to speak, to His people, and brought in, as faithful testimony ever does, His power on their behalf. (Comp. verse 9.) Passing now to the second scripture, it may be observed, first of all, that the Lord's supper strikingly answers to the peace offering; for this sacrifice represents in figure the communion of the offerer with God, with Christ, and with the whole Church; and it is thus no mean foreshadowing of the privileges of the saints who are gathered around the Lord at His table. The question then is, whether there is anything in connection with the Lord's supper corresponding with the blowing the silver trumpets over the peace offering. The answer is, "For as often as ye eat this [the] bread, and drink this [the] cup, ye do show [announce] the Lord's death till He come." The act, therefore, of breaking the bread and drinking the cup is God's trumpet, proclaiming His testimony to the death of His Son, our Lord. What an immense privilege is it, then, to be associated with this act — to be gathered week after week to eat the bread and to drink the cup in remembrance of the Lord, and to be, in this way, God's witness-bearers, in communion with Himself, with Christ, and with all the saints, amid the moral darkness of this world. Let it be remembered, moreover, that this blowing of God's trumpet is to us a memorial before our God, and that it calls Him in, in all that He is as revealed in redemption, on behalf of His people. E. D.

p. 221.

I.

1 Col. 10: 16.

There are two things to be clearly understood in this scripture: the meaning of the word communion, and the significance of the act of eating and drinking. As to the first, it may be pointed out that the word translated "partakers" in verse 18, and that rendered "fellowship" in verse 20, are the same as "communion" in verse 16; and herein we may discover the key for its interpretation. The word communion, then, signifies, in its simplest elements, a common participation — and, in this place, the common participation by the saints, as members of the one body, at the Lord's Table, in what is set forth by the blood, and by the body of Christ. Eating, or drinking, implies identification with the thing eaten or drunk, and thus the apostle says, "Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?" (v. 18.) That is, by eating what was placed in sacrifice on the altar, they became identified with the sacrifices, and were thus brought in a way into fellowship with the altar. Their eating the sacrifices identified them, in a word, with both the sacrifices and the altar; just as the apostle teaches, our drinking the cup (though he only alludes to eating the loaf), and partaking of the one loaf, identify us with what these things signify, and with the Lord's Table. Applying this to the Lord's Table in the order found in this passage, we learn, first, that by our taking "the cup of blessing" we express our communion one with another in the efficacy of the blood of Christ, and at the same time avow our identification with all the value of that blood before God. Secondly, when we partake of the one loaf, we express our communion one with another, as members of the one body, in the sacrifice of the body of Christ (for it is the actual body of Christ, offered through the Eternal Spirit without spot to God, to which reference is here made); and we also avow our identification, as known by faith, with all the sweet savour of that sacrifice before God. How blessed the privilege then to be gathered around, and to be identified with, the Lord's Table. And how solemn the act of partaking, both of the cup and of the loaf, proclaiming, as we are thus permitted to do, that we are before God in all the value which He attaches to the blood, and to the sacrifice as the burnt-offering of Christ. The cup, it may be added, comes here first, because the truth of the one body is involved in the one loaf; and thus to show the impossibility of any, whatever their pretensions, being members of the one body, unless they are under the value of the precious blood of Christ. For knowing the efficacy of the work of Christ, the cleansing power of His blood, is the divine condition for the reception of the indwelling Spirit, whereby we are united to Christ.

II.

Psalm 143: 1; 1 John 1: 9.

The correspondence, in one aspect, between these scriptures is extremely interesting. The dispensations are entirely different, but there are divine truths which underlie both, and which indeed are eternal. In the psalm, David cries, "Hear my prayer, O Lord, give ear to my supplications: in Thy faithfulness answer me, and in Thy righteousness." The ground of his appeal, and rightly so in his case as it was a question of God's government on the earth, God's righteous government, is the faithfulness and righteousness of God. No Christian in similar circumstances could be led of the Spirit to take this ground in his supplications. We come boldly to the throne of grace to receive mercy, and to find grace for seasonable succour. When, however, we come to the epistle of John, we find the very words here used by the Psalmist: "If we confess our sins, He is faithful and just [or, righteous] to forgive us our sins, and to cleanse us from all unrighteousness." But while this is so, we know that we could not appeal for forgiveness on the ground of God's faithfulness and righteousness, inasmuch as the forgiveness is the expression of nothing but grace. On the other hand, when we read in the next chapter, "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and He is the propitiation for our sins," etc., then we understand that God, in view of what Christ is in His presence, in virtue of His work, is faithful and righteous in forgiving the sins of His people on confession. Thus the faithfulness and righteousness of God are equally displayed in the case of the Psalmist, and of believers confessing their sins, though it would not be according to the truth, as it was for David in his day, for Christians to take that ground in their prayers and supplications. E. D.

p. 251.

Psalm 40: 7, 8; Hebrews 10: 7.

Although the passage in Hebrews is a citation from the psalm, there is a striking omission of a word. In the epistle it is simply, "Lo, I come . . . to do" (not, I delight to do) "Thy will, O God." This is the more remarkable inasmuch as the Septuagint, that is, the Greek translation of the Old Testament, from which all the quotations in the epistle to the Hebrews are taken, contains a word answering to "delight." But an explanation of the omission may be found in the character of the psalm as contrasted with Hebrews 10. There is no atonement in Psalm 40. Christ comes into this scene, takes the place of a servant, pursues in patient grace the perfect path of God's will, associates Himself with the believing remnant (see vv. 3, 5, 16), preaches righteousness, etc., in the great congregation, does not refrain His lips, nor conceal God's loving-kindness and truth from His people, presses forward through all the trials and sorrows that come upon Him by reason of His obedience and fidelity to God, and, reaching the cross, confesses the sins of His people (v. 12), even though He is brought thereby into a "horrible pit" and the "miry clay." But, as the reader will notice, there is no forsaking, as in Psalm 22, and, indeed, no actual death. It is therefore the path of the obedient One in this psalm, with all that this path involved, up to the moment of His full identification with "His own" in confessing their sins; but it does not include His atoning death upon the cross. On this very account it is that He can say in the psalm, "I delight to do Thy will," even as He said when on earth, "My meat is to do the will of Him that sent Me, and to finish His work." (John 4: 34.) When, however, we come to the epistle to the Hebrews it is different. Here it is wholly the death of Christ that is brought before our minds, and the death of Christ as atonement, as the "one sacrifice for sins" (vv. 10, 12, 14); and this involved, as we know, His being forsaken on the cross. In the contemplation of this, it was impossible for Him, being what He was, to say, "I delight to do Thy will;" for, indeed, while Satan was pressing the prospect of death upon His soul in the garden, He cried, "O My Father, if it be possible, let this cup pass from Me: nevertheless not as I will, but as Thou wilt." (Matt. 26: 39.) It was a part of His perfection to shrink from death, and such a death wherein all God's waves and all His billows would roll over His holy soul. Hence it is, in accord with this, that the Spirit of God has caused the word "delight" to be omitted in Hebrews 10. How precious to the spiritual mind are these various indications of the perfect wisdom of our God! And how instructive to linger in meditation on these distinctions in His word! E. D.

p. 275

I.

Isaiah 53: 12.

It is essential for the understanding of this striking chapter — a chapter that contains such a distinct setting forth of the substitutionary death of Christ  -  to remember its connection in the future with repentant Israel. Like Thomas, believing when they see Him (Zechariah 12: 10), they will then confess their past unbelief, and express their present faith in the Messiah as here recorded. They had despised and rejected Him, they had seen no beauty in Him, for to the natural eye He had no form nor comeliness that they should desire Him; but now they will understand that He had borne their griefs and carried their sorrows, though at the time they had esteemed Him stricken, smitten of God, and afflicted, that He was wounded for their transgressions, bruised for their iniquities, etc. This gives the key to the language employed in the chapter; and it will be noticed that the rejection of Christ together with the nature of His death, whether as suffering from the hand of Jehovah, bearing the sins of His people, pouring out His soul unto death, or as numbered with the transgressors, is given with every possible variety of detail, and is so presented that even the most unwilling are compelled to acknowledge that the doctrines of substitution and atonement are here plainly taught. Coming now to the end of the chapter, we find the consequences of the atoning death of the Messiah; but it should be observed that, while some of the expressions are general, these results of His death are given as affecting Him in His relationship with His earthly people. For example, He shall see His seed, He shall prolong His days, and the pleasure of the Lord shall prosper in His hand. (v. 10. Compare Psalms 21: 4; Ps. 72: 17, etc.) The next verse tells us that He Himself will be satisfied with the results of the travail of His soul; and that on the ground of His atoning death He will "justify" many.*

{*Another has written, "It is my belief that, in verse 11, the two parts of Christ's work are distinguished. By His knowledge He shall bring many to righteousness, or instruct many in righteousness, and He shall bear their iniquities." The same writer translates as follows in his French Version: "Par sa connaissance mon serviteur juste enseignera la justice à plusieurs." ("By His knowledge shall my righteous servant teach righteousness to many" — i.e., as is explained in a note "to those who are in relationship with Him.")}

Lastly, we have His earthly exaltation depicted, and depicted as also flowing from His death. "Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong, because He hath poured out His soul unto death," etc. The present exaltation of Christ at the right hand of God, as we Christians know, is in consequence of His death (Phil. 2); and here we learn that His victory over His enemies (for He must reign till He hath put all enemies under His feet) and the glory of His Messianic kingdom are ascribed to the same cause. The cross therefore is the foundation both of the glories of Christ, whether earthly or heavenly, and of the redemptive blessings, whether of Israel as the earthly people, or of the church as His body and bride.

II.

1 Cor. 11: 1-16.

There is no real difficulty in this scripture if it be borne in mind that these directions are given, not for the assembly, not for sisters when gathered together with the saints, but for their private guidance and instruction. This is certain on two grounds; first, that it is not till the 17th verse that the apostle begins to deal with order and conduct in the assembly; and, secondly, that in this very epistle he enjoins silence on women "in the churches." (Compare 1 Timothy 2: 12.) It is clear therefore that the reference is to praying or prophesying in private, or in their homes, or in places other than in the public assemblies. Nor is the praying of necessity audible prayer; for the term would undoubtedly include every act of prayer, whether the woman were the mouthpiece, or whether bowing in concert with others in the presence of God. The fact indeed that the woman's special place in relation to man, not solely the place of a wife with her husband, is introduced, would point to the inclusion of those occasions when men, such as in family prayer, or in household or private readings of the Scriptures accompanied with prayer, might be present. It should also be observed that prophesying is not preaching. We read that Philip, the evangelist, "had four daughters, virgins, which did prophesy." (Acts 21: 8, 9.) In those early days of the Church, before the New Testament Scriptures were written, God was pleased to send inspired communications to His people through chosen vessels, and these were termed prophets. (See 1 Cor 14: 29-33.) But, as the scripture already cited shows, women were never so used in the assemblies, and hence the prophesying of the daughters of Philip, as well as the prophesying of the women here, must have been on other than public occasions.

The prescription then for the covered head applies in this passage to those seasons when women were praying or prophesying in the manner mentioned. And another has called attention to the fact, that "to decide this question, simply of what was decent and becoming, the apostle lays open the relationship, and the order of the relationship, subsisting between the depositories of God's glory and Himself, and brings in the angels, to whom Christians, as a spectacle set before them, should present that of order according to the mind of God." The foundation, therefore, on which the apostle directs women to pray with covered heads is the divine order which God has ordained: "The head of every man is Christ; and the head of the woman is the man; and the head of Christ is God." (v. 3.) Man, "forasmuch as he is the image and glory of God," and as such representing God's authority, ought not to cover his head; but the woman being the glory of man, is under authority, and, as a sign of it, is to be covered. This is distinctly stated on the introduction of the second ground of the exhortation; viz., the relationship of the woman to the man in creation (vv. 7-10); for it is then said, "For this cause ought the woman to have power" (i.e., the symbol of it, as being subject to it (authority) "on her head, because of the angels" (v. 10), inasmuch as these, whose characteristic is obedience (Psalm 103: 20), are the delighted spectators of submission to God's order on the part of His people. The apostle urges yet another consideration — the teaching of nature. He says, "Judge in yourselves: is it comely that a woman pray unto God (and these words are very absolute, seeming to include all acts of prayer) uncovered? Doth not nature itself teach you," etc. (13, 14.)

A few remarks may be added. First, the hair, long hair, is evidently not, as it is sometimes contended, the covering indicated by the apostle; for he says in verse 6, "If the woman be not covered, let her also be shorn but if it be a shame for a woman to be shorn or shaven, let her be covered." The covering is thus something in addition to the long hair. Secondly, the instruction is for women, not wives only, but for women, and not for children. Finally, it will be helpful to observe that this is no prescription for women's dress, but simply and solely a direction concerning what is seemly and suited for them when they are praying.

III.

Hebrews 9: 26.

The exact language of this scripture must be carefully noted. It does not speak of sins, but of sin; and it does not say that Christ has put it away, but that once in the consummation of the ages hath He appeared to do it — to put away sin — by the sacrifice of Himself. The all-efficacious work is done on the ground of which it will be finally put away, but it is not yet put away. It is thus still in the believer as also in the world. Cleansed by the precious blood of Christ, he is without spot or stain of guilt before God; but he has, notwithstanding, sin — the flesh, the evil nature — still in him; and hence the apostle John writes, "If we say that we have no sin, we deceive ourselves, and the truth is not in us." (1 John 1: 8.) In the millennium it will be still existent, and accordingly, even towards the close of the blessed reign of Christ, Satan will succeed in deceiving the nations which are in the four quarters of the earth. (Rev. 20: 8.) But in the new heaven and the new earth every trace of it is removed; for then the former things will have passed away, and God will be all in all. It is only, therefore, when we reach this perfect and blessed scene that we behold the complete results of the sacrifice of Christ. Then, and not till then, on the ground of His finished work, sin will have been entirely and for ever put away. Of course faith apprehends this even now; for "if any man be in Christ, there is a new creation: old things are passed away; behold, all things are become new." But in what has been said we speak of the actual abolition of the presence of sin in the universe of God. E. D.

p. 305.

I.

Luke 12: 35-37.

The returning from the wedding in verse 36 does not apply to our Lord. It is only an illustration to show, by the comparison introduced, the suited attitude for those who are awaiting the return of Christ for His people. This is clearly seen in the original. First, the Lord says, "Let your loins be girded about, and your lights burning;" and then, in order to press home the exhortation, He adds, "And ye yourselves like unto men that wait for their own lord, when he will" (whenever he may) "return from the wedding; that when he cometh and knocketh, they may open to him immediately." It will thus be seen that the illustration runs on to the end of the verse; and what the Lord enjoins by its use is, that just as menservants, uncertain of the time when their master might come back from the wedding, stand waiting inside the house, with their hand as it were on the door, ready to throw it open on the first intimation of his approach, so believers should be found maintaining, while careful also that they are morally ready, the constant expectancy of the coming of their Lord. There is therefore no thought whatever of dispensational teaching through the figure of the wedding in the passage; but it goes entirely to the one point of urging preparedness for and expectancy of the Lord's return. This may be seen from verse 37; for after pronouncing the blessedness of those whom the Lord shall find watching when He cometh, He proceeds to say, "Verily I say unto you, that He shall gird Himself, and make them sit down to meat, and will come forth and serve them." All know that the Lord took upon Him the form of a servant when He came to earth, and also that He still carries on, at the right hand of God, His service on behalf of His people; but here we learn that, after He has come for His saints, it will still be His delight, in the glory itself, to minister to His own. The heart may well be filled to overflowing with wonder and praise in the contemplation of such ineffable grace!

II.

John 3: 36; 2 Cor. 5: 20.

There is no inconsistency, it need hardly be remarked, between these two scriptures. In the former, the position of the sinner is given; in the latter, the attitude of God in grace towards the sinner in that position. "He that believeth not the Son shall not see life; but the wrath of God abideth on him." He is, in fact, condemned already ("has been already judged"), though the sentence of judgment be not yet executed. Still, he is "under" the wrath of God, which is his due; for, as we read in Romans 1, the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness. But the day of grace has interposed to postpone the visitation of the righteous judgment of God upon sinners; and during this period He assumes, in the gospel, the attitude of entreaty, beseeching men to be reconciled unto Him, on the ground of Christ having made peace through the blood of His cross. (Col. 1.) All by nature are the children of wrath (Eph. 2); but on receiving the message of the gospel, believing in the Lord Jesus Christ, we are turned from darkness to light, from the power of Satan unto God; moreover, we are set in a totally new place before God in Christ, where there is no condemnation, and we are delivered from the wrath to come. (Romans 8; 1 Thess. 1.) Rejecting the gospel, the sinner is judged according to his works, as also for his slighting and despising grace, as presented in Christ, and he inherits the righteous doom of God's wrath for eternity. Already under it, he is now overwhelmed by it, since it falls upon him as the execution of God's pronounced judgment upon lost sinners. (Compare 2 Thess. 1: 7-9.)

III.

John 20: 17, 26-29.

"As to her position, Mary Magdalene represented the Jewish remnant attached to the Person of the Lord, but ignorant of the glorious counsels of God. She thought to have found Jesus again, risen no doubt, but come again into this world to take the place that was due to Him, and to satisfy the affections of those who had left everything for Him in the days of His humiliation, despised of the world, and denied by His people. But she could not have Him thus now. A glory far more excellent, of far greater extent, was in the thoughts of God, and blessing for us far more precious. In receiving Christ she could not rightly receive Him, but according to the thoughts of God with regard to the Saviour. Only her attachment to the Lord opened this blessed path to her. 'Touch Me not,' the Lord says; '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.'" She could not have the Lord, even when risen, as come again as Messiah upon earth. He must first of all ascend to His Father and receive the kingdom, then return; but there was much more. A work had been accomplished that placed Him, as Man and Son always, with the Father in glory — Man in this blessed relationship; but it was a work of redemption that set His own, redeemed according to the value of that work, in the same glory and in the same relationships as Himself." It was on this very account that the Jewish remnant, represented by Mary, becomes in this message "the company of the Son, associated with Him in the power of the privileges into which He has entered, as risen from amongst the dead." The Lord therefore forbade Mary to touch Him, that He might communicate to her, and to His own through her, this far more exalted and heavenly position and relationship into which they had now been brought through His death and resurrection.

Thomas, on the other hand, is a type of the Jewish remnant in the last days, who will own their Messiah only when they see Him. "For they shall look upon Me whom they have pierced." (Zechariah 12) His confession, when he is convinced by seeing the risen Christ, "My Lord and my God," makes this evident. For "Lord God" are the titles by which the Jew has in the past, and the Jew will in the future, address their covenant God; whereas "God and Father," as seen in verse 17, are the names used by Christians as associated with Christ in His own relationships. It is very clear therefore that we have in this scripture a "sketch of the dispensations of God." E. D.

p. 331.

Titus 1: 5.

It is abundantly clear that the apostle directed Titus, as well as Timothy, to appoint elders, and that, as guided by the Holy Spirit, he names certain qualifications to govern them in the selection of these elders or bishops. Paul himself also, together with Barnabas, "appointed elders in every church." (Acts 14: 23.) We say "appointed," for neither here nor in Titus is there the slightest justification for the rendering "ordained." It is quite true that in ecclesiastical usage, in after years, this meaning was attached to the word in Acts 14; but no such thought lies in the word itself, for it simply signifies "to choose," as may be seen from Acts 10: 41, 2 Cor. 8: 19. The word in Titus is not the same, and has the meaning of constituting or establishing. The question raised, however, is, If the apostles, with Timothy and Titus, appointed elders or bishops, why may not the saints now? Two opposite usages are prevalent. First, ecclesiastics, claiming to be successors of the apostles, assert their authority to "ordain;" and, secondly, those who refuse this dogma of apostolic succession contend that the saints themselves possess the privilege of choosing their own officers. There is no scripture to warrant the practice of either the one or the other. The apostles, as inspired men, both appointed elders and delegated their authority to do so to Timothy and to Titus; but they have not in any of their epistles left any direction either for the selection of successors to themselves or for the choice of elders by the saints. On the other hand, Paul, when he warned the elders of Ephesus of coming dangers, commended them to God and to the word of His grace. (Acts 20) The apostle Peter, in like manner, desires that the saints should turn, in their perplexities, to the written Word. (2 Peter 3: 1, 2; 2 Peter 1: 15.) What then remains as to elders? The divinely-given qualifications for such are contained in the Scriptures; and wherever these are detected, as possessed in any measure by a brother, the saints are responsible to acknowledge such an one as fit to rule in the assembly. (See 1 Thess. 5: 12, 13; Heb. 13: 17, etc.) The work of elders may therefore still be done according to God, though there be no existent authority to appoint to the office. It may be added that no such thing is found in the Scriptures as one elder or bishop presiding over or ruling in the assembly. E. D.

Scripture Notes

Scripture Notes — C.F. 16.

Christian Friend vol. 16, 1889, p. 26 etc.

p. 26.

I.

1 Thessalonians 4: 14.

It will be seen beyond a doubt, if this passage is carefully read, that the reference is to the return of the saints with Christ. From the preceding verse it is evident that the Thessalonian believers had fallen into the error of supposing that those of their number who had "fallen asleep" before the coming of Christ had suffered loss, and that they were sorrowing for them as if they had no hope. To correct this grievous mistake, the apostle points out that the certainty of their coming with Christ was bound up with the truth of His own death and resurrection. The phrase, "will God bring with Him" (i.e. with Christ), affords no objection to this interpretation, for almost the same words are found in Hebrews applied to the resurrection of Christ, " Now the God of peace that brought again from the dead our Lord Jesus," etc. (Heb. 13: 20.) The same divine and almighty power therefore that raised up Christ from the dead will be again exhibited in the display of the saints in the glory with Jesus at His appearing. (Compare Eph. 1: 19, 20.) Having established this fact, the apostle proceeds to explain, by a direct communication ("the word of the Lord") which he had received for this purpose, how all the saints alike would be gathered into the presence of Jesus before His appearing, so as to be able to return with Him. First, he tells us that those "who are alive and remain unto the coming of the Lord" shall in no wise have any advantage over those who should have fallen asleep. Then, after describing the majesty, solemnity, and power, with which the Lord Himself shall descend from heaven, he says that the dead in Christ shall rise first, and that then those who "are alive and remain" (the former being raised with incorruptible bodies, and the latter "changed," as we learn from other scriptures) "shall be caught up together with them in the clouds to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore," he adds, "comfort one another" (doubtless concerning those that had fallen asleep) "with these words."

If this interpretation be correct, the passage contained in verses 15-18 is parenthetical; and 1 Thess. 5: 1 will connect itself with 1 Thess. 4: 14. Thus taken all is plain — verse 14 speaking of the appearing of Christ with His people; while, the parenthesis explains, His coming for them, so that all might understand how they will be with Him previous to His appearing; and then the next chapter returns to the appearing, "the day of the Lord." (v. 2.)

II.

Exodus 33: 7-11.

The reader will understand that this was not the Tabernacle, the pattern and details of which had been prescribed to Moses in the mount, but a tent, which was now to be a tabernacle, a meeting-place between God and those who sought Him, pitched outside the camp to meet the present need, in consequence of the people's sin. It does not appear that Moses, in this action, had any direct commandment from the Lord. It was rather the result of spiritual discernment, entering into both the character of God and the state of the people. As taught of God, he felt that Jehovah could no longer dwell in the midst of a camp which had been defiled by the presence of the golden calf. He therefore made a place outside, afar off from the camp, and called it the tabernacle of the congregation. This was a totally different thing from what the Lord had said unto Moses. "Let them make Me a sanctuary; that I may dwell among them." (Ex. 25.) Israel was no longer to be grouped round about Jehovah as their centre; but He being outside, "every one which sought the Lord went out unto the tabernacle of the congregation, which was without the camp." It thus became an individual thing; and the true worshippers took the ground of separation from the camp which had acknowledged a false God. This gives a principle of the utmost value and importance, for the children of Israel were professedly the Lord's people; but their condition had become such that Jehovah could no longer dwell in their midst. So in a latter day, as we learn from the epistle to the Hebrews; and hence the exhortation, "Let us go forth therefore unto Him without the camp, bearing His reproach." (Heb. 13: 13.) We thus gather that whenever the Lord's name is dishonoured, and His authority is rejected, in the midst of the people of God, there is no resource for the godly but to go outside of all that answers to the camp, if they would worship God in spirit and in truth. In taking such a step there must undoubtedly be the authority of the word of God — the only lamp to our feet in the darkness around, as it is our only resource in the evil day. But the application of the Word to any given state of things must be a matter of spiritual wisdom and discernment through the Holy Spirit.  E. D. See Typical Teachings of Exodus, pp. 367-369.

p. 53.

I.

Psalm 40: 6.

A few words on the expression, "Mine ears hast Thou opened." The word is not the same as in Exodus 21. There it is attaching the ear with an awl to the door-post. The man thus became a servant for ever. Nor is it the same as in Isaiah 50: 4 ("He wakeneth mine ear to hear as the learner"), where it has the signification of being so completely a servant to his Master's will that He received His commands morning by morning. Here it is, "Mine ears hast Thou digged;" that is, He took the place of a servant. But this He did, as may be seen in Philippians 2, by becoming a man. Hence the Spirit accepts, in Hebrews 10, the interpretation of the Septuagint — "A body hast Thou prepared me." (Compare John 13, which answers in point of time to Exodus 21; Luke 12: 37; and 1 Cor. 15: 23.) J. N. D.

II.

Luke 12: 47, 48.

The question is not raised in this passage, we apprehend, as to where the punishment of the unfaithful servant will be inflicted, but it solely concerns the principle of responsibility. And most solemn is the instruction given in this connection. First, the case is supposed of the servant, who knew his lord's will, and prepared not himself, neither did according to his will: such an one shall be beaten with many stripes. The greater the light therefore, the greater is the responsibility; for where the light is possessed, there is positively no excuse for disobedience. Indeed, not to do according to the will made known is refusing to obey; in other words, it is rebellion. Judgment will thus take this into account, and hence there will be "many stripes." The second case given is one "that knew not, and did commit things worthy of stripes." It might have been thought that ignorance of his lord's will would have shielded the servant, though he deserved the punishment. But not so; for while he really did not know his master's mind, his will had been made known, as now, for example, in the Scriptures, and it was the servant's responsibility to have made himself acquainted with it. On this account, although the ignorance is accepted in mitigation of the sentence, the "few stripes" will be administered. Thereon the Lord affirms the principle already stated: "For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more." The principle, therefore, is both divine and human, man also acting upon it in the ordinary transactions of life.

It may be interesting to point out that the responsibility of an assembly proceeds on different ground from that of the servant, it being according to the light actually received. In the letter to Sardis it is thus said, "Remember therefore how thou hast received and heard, and hold fast, and repent," etc. (Rev. 3: 3.) Sardis will consequently be, indeed is, judged by the light, the truth, it received at the Reformation. This in nowise militates against the individual responsibility to ascertain, as we have seen, the mind of the Lord from His word. E. D.

III.

1 Cor. 11: 19; Galatians 5: 20.

It is very striking to observe that the word translated in these scriptures as "heresies" is the same in both cases; for we thus gather that the "heresies," sometimes rendered "schools of opinion," which often appear amongst Christians, are works of the flesh. To enable the reader to enter into the meaning of the word, we append the following remarks: "Observe," says this writer, "the words heresy and sect are in the Greek both ἅιρεσις. The word is correctly rendered the 'sect of the Sadducees' (Acts 5: 17) and 'of the Pharisees,' (Acts 15: 5), and 'the straitest sect of our religion: (Acts 26: 5.) These were parties or sects formed by Jews, whose minds had played with the Jewish religion. That the common thought of Christ's religion was formed by a comparison of it with these sects is plain, where Tertullus accuses Paul before Felix of being 'a ringleader of the sect of the Nazarenes' (Acts 24: 5), and Paul admits 'that after the way which they call heresy, so worship I,' etc. (v. 14); and 'as concerning this sect, we know that it is everywhere spoken against,' (Acts 28: 22), said the Jews at Rome to Paul."

How then, it may be enquired, does a heresy or sect commence? "The first thing I would observe," says our writer, "is, that heresy is said to be a work of the flesh. (Gal. 5: 20.) Whether the flesh is here looked at more immediately as the root whence heresy in the principle of it arises, or as the energy of the sects and factions in which heresy displays itself, matters not; both are true. If anyone, instead of looking for the Holy Spirit's guidance, dabbles with his own mind in Scripture, he will see either something in the book which is not there, or the contents of the books out of their proper order and relative importance; and here heresy begins . . . . He will either broach things which are not at all in the book, or he will broach a connection of things which is not true; or he may diminish the importance of foundation truth, or magnify unduly some item or point of superstructure truth . . . . He will deal with the truth not as a Spirit-led man would:" Furthermore, as to the agents employed in this evil: "When the enemy is working by heresy, he rarely takes those who are offensive to human nature; nay, many natural beauties and ornaments may cover the plot; but the puffing and breaking of the bubbles within will soon call on the saints for judgment. If they do not anticipate the evil, it will rise and fall over. He will draw away disciples after him; a sect will be formed round himself, and the man is a heretic." From a paper "On Heresy," by the late G. V. W.

p. 83.

II.

John 10: 18.

The importance of this scripture may be gathered from its exceptional character. In John 5: 19 we read, "The Son can do nothing of [from] Himself." In John 14: 10, "The words that I speak unto you I speak not of [from] Myself." (See also John 8: 23; John 12: 49.) But now, when speaking of laying down His life, He says, "No man taketh it from Me, but I lay it down of [from] Myself." While, however, thus asserting that He has power to lay it down, and power to take it again, He adds, "This commandment have I received of My Father," teaching us that, though He possessed the power, being what He was, He would only exercise it, according to the place of subjection which He had voluntarily taken, in obedience to His Father. An assemblage of Glories is found therefore in this short passage. There is, first, the glory of His person, which shines forth so brightly through the veil of His humiliation; there is the glory of His blessed and perfect obedience, which offered up upon the altar of sacrifice (for death is here in question) ascends to God as a sweet savour, and which furnished the Father's heart with a new motive for the expression of His love to His beloved Son; and there is the glory of the perfect communion between the Father and the Son in object and affection. It is characteristic of this gospel that, while the true Deity of the Son is ever exhibited  - could not indeed be concealed — He is always seen in the blessed place of servantship, finding it His meat to do His Father's will and to finish His work. It is the combination of His essential Deity with His lowly path of obedience, a combination which constitutes the mystery of redemption, and furnishes at the same time a theme for adoration and praise. E. D.

III.

Eph. 4: 13.

The perfect man means simply the state — a full-grown man; but the measure of the stature of a full-grown man in Christ is Christ Himself, all the fulness that is in Him wrought into the soul so that it should be formed by it, and life to and filled with Christ in all its thoughts; its subjective state measured and formed by the objective fulness of Christ, so that there should be no discrepancy and no separation from Him; the saint grown up to him in everything. How wondrous such a thought is I need not say; but this is what is before us. A perfect man as to the expression is simply a full-grown man. So Heb. 5: 14. and Heb. 6: 1.

IV.

1 Thess. 4: 16.

The expression, "the dead in Christ," can only be applied to Christians. It is abundantly shown in other scriptures that the saints of previous dispensations will participate in the first resurrection (see, for example, 1 Cor. 15: 23; Matt. 8: 11); but, in writing to the saints at Thessalonica, the apostle has only Christians in view. This will account for the form of the expression, "dead in Christ," a term, we apprehend, impossible to use of any believers who had died, except those who lived after the death and resurrection of Christ. In Hebrews 12: 23 departed Old Testament saints are described as "the spirits of just men made perfect." It is important to understand and to insist upon the distinction, connected as it is both with the truth, and with the ways of God in the revelations of His grace. E. D.

p. 108.

I.

Psalm 69: 4.

Great care is necessary in the interpretation of this psalm; for while there are parts that apply exclusively to our blessed Lord, there are verses that manifestly include with Him the believing remnant. Speaking, however, generally, the psalm gives us the Messiah suffering from the hands of man, and hence it is that atonement is not found here, and that judgment upon His adversaries is the consequence of His rejection and death. In Psalm 22, on the other hand, where we find Him suffering from the hand of God ("Thou hast brought Me into the dust of death"), and therefore atonement, grace flows out as the result of His death, and so in ever-widening circles. While, however, these are the characteristics of the two psalms, they undoubtedly have their points of contact, inasmuch as in both the activity of Satan is discerned through the expressed enmity of man. In the verse to be considered there are two things; the hatred of the enemies of Christ seeking to compass His destruction, and His own action as shown by the words, "Then I restored that which I took not away." The question is as to what these words signify. The answer is found, we judge, in Leviticus 6. There, in the account of the trespass-offering for sins which, though sins against a neighbour, are yet described as a "trespass against the Lord" (v. 2), we read that he who committed the trespass must "restore that which he took violently away . . . he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass-offering." (vv. 4, 5.) In this way amends was made to the neighbour, while for the trespass against the Lord the suited offering made atonement. Now in the death of Christ this offering (though it be not seen in the psalm), as well as every other, had its fulfilment; and it is this which affords an instructive and beautiful contrast. From Luke 10 we learn that Christ was pleased to become Israel's neighbour, and it was against Him that Israel committed "trespass." According to Leviticus, therefore, it was Israel who should have made amends and offered the sacrifice; but what could Israel do when, on the way from Jerusalem to Jericho, he was lying stripped, wounded, and half dead? Israel's Neighbour saw and had compassion upon him in his helpless condition, and Himself, though the One sinned against, undertook to do what was requisite for the trespasser. It was thus that He restored that which He took not away, and, in addition, as we know, became the trespass-offering. They that hated Him without a cause were more than the hairs of His head; they that would destroy Him, being His enemies wrongfully, were mighty; but, instead of exacting from them the penalty of their trespass, He took their place and offered Himself as their trespass-offering. How unutterable His love and grace! In its full result the fulfilment of this scripture will not be seen until Israel is restored to blessing in the kingdom.

II.

Isaiah 29: 9-14.

It is essential to observe that verses 11 and 12 of this scripture are an illustration. As a consequence of the moral condition of the nation those who should have been the guides of the people had lost, under the judicial hand of Jehovah, all spiritual discernment and knowledge. The spirit of deep sleep had closed their eyes; the prophets, rulers, and seers were all alike blinded. The effect was that if they had a vision none could interpret it. The vision was like a sealed book which the learned man could not read because it was sealed, and which the unlearned did not attempt to open because he could not read. The learned and the unlearned are not any particular persons: they simply represent the general inability to understand the word of the Lord which might be contained in a prophetic vision. The next verse (13th) explains the cause of this judicial blindness. Two things are charged upon the people — charges which should be pondered by God's professing people in every age; first, that their worship consisted in outward rites, that while they drew near to the Lord with their mouth, and honoured Him with their lips, their hearts were far from Him; and, secondly, that their worship (see Matthew 15: 9) was regulated by human precepts instead of the divine word. The next verse gives the consequent action of Jehovah: "Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid:" (See Matthew 11: 25.) It is a solemn warning for all, as we are thus reminded, that the understanding of the word of God, together with spiritual wisdom and knowledge, can only be retained by those whose hearts are kept in the presence of God (the "true heart" of Hebrews 10: 22), and who are, at the same time, walking in subjection to, and are governed by, the revealed mind of God. To teach for commandments the doctrines of men, and thus to make the word of God of none effect by their traditions, was, as the Lord Himself, citing from this chapter, warned the Pharisees, the sum of their iniquity, and the cause of their corrupt moral condition.

III.

John 17: 20-23.

The oneness in verse 21 is that resulting from the common possession of the same nature and the same life in the power of the Holy Ghost; only the Lord here prays that this oneness may be expressed. All believers are included in this prayer. Up to verse 19 His own disciples, those at that time with Him, were specially in view; but now He says, " Neither pray I for these alone, but for them also which shall believe on Me though their word." Looking onward, therefore, from that moment, down to the end of the day of grace, the Lord embraced every one who should receive the testimony of the apostles, whether oral or written; and His desire, as thus presented to the Father, was, "that they all may be one;" that is, that their essential oneness might be exhibited; because it is added, "that the world may believe that Thou hast sent Me." The manifestation of the oneness of all believers would thus be used to convince the world of the divine mission of the Son. The character of the unity is described in the words, "As Thou, Father, art in Me, and I in Thee, that they also may be one in Us." It is the oneness of perfect fellowship. (See 1 John 1: 3.) The answer to this prayer is seen for a brief moment in Acts 4: 32-34; but will, alas! never more be repeated.

The oneness of verses 22, 23 is the oneness of a common glory, resulting from all being glorified together with Christ. We learn, as also from many other scriptures, that Christ, in His infinite grace, will share with His people all the glory which He inherits as Man in virtue of redemption. The object is, "That they may be one, even as We are one: I in them, and Thou in Me, that they may be made perfect in one; and that the world may know that Thou hast sent Me, and halt loved them, as Thou hast loved Me." It is, therefore, a displayed unity in glory with Christ (see Col. 3: 4; 2 Thess, 1: 10), the effect of which, when beheld, at the appearing of our Lord with His saints in glory, will be to cause the world to know (not believe, but know) that the Father had sent the Son, and that He had loved the saints as He had loved Christ. What an unfathomable expression of grace and love lies in these requests of our Lord! And what humiliation becomes the saints of God as they recall their otter failure, while waiting for the glory, to express their essential unity before the eyes of an unbelieving world!

E. D.

p. 133.

I.

Ephesians 4: 11.

We learn from Ephesians 4: 11 that evangelists, pastors, and teachers are distinct gifts. The two last named are morally linked by the fact of their being placed under the same word "some," instead of "some pastors and some teachers," as in the other gifts. This is interesting and instructive. Practically the two ministries are closely allied. The teacher unfolds the mind of God; the pastor looks after the state of the soul. The former supplies the food; the latter sees how the food agrees. The two gifts may often be found in the same vessel, but they are distinct. The teacher is more for the mind, the pastor for the heart.

The evangelist is one who announces "good news," "glad tidings." Such is the meaning of the word. "They that were scattered abroad went everywhere evangelizing." We are not told that they all possessed the specific gift of an evangelist, but they all made known the good news, the glad tidings. There are, of course, evangelists distinctly fitted, distinctly called; but any one who knows the glad tidings can, and ought to, make them known; and cannot but do so if he has a heart for perishing souls. A great deal of most blessed evangelistic work may be done without any specific gift. And, on the other hand, much that passes for evangelistic gift is merely heartless fluency of speech.

You ask "If an evangelist can or may have the gift of teaching? And can a teacher preach the gospel, or be an evangelist also?" Assuredly. It may please the Head of the Church to endow one man with both gifts. In the blessed apostle Paul we find a man who was an evangelist, pastor, prophet, and teacher. Precious, honoured vessel! Each gift has, of course, its own distinct sphere. An evangelist goes forth to "all the world." A teacher unfolds the mind of God to the assembly. The evangelist gathers the sheep, the teacher feeds them, the pastor looks after them. The prophet is one whose ministry brings the conscience into the immediate presence of God. "Sir, I perceive that Thou art a prophet," said the woman of Sychar, when her conscience was reached. Speaking generally, the teacher is for the understanding, the pastor for the heart, the prophet for the conscience.

And we must remember that all the gifts spoken of in Ephesians 4 are for the perfecting of the saints, with a view to the work of the ministry, with a view to the edifying of the body of Christ, until we all arrive at the unity of the faith, and of the knowledge of the Son of God, at the full-grown man, at the measure of the stature of the fulness of Christ.

It is of all importance to be clear and confiding as to this. Some, alas! overwhelmed by the ruin of the professing church, have, under the withering influence of unbelief, denied the perpetuity of Christ's gifts to His body the Church, and fallen back upon human arrangement, education, and human authority. This is a fatal mistake, a step backward into darkness. We own the ruin, put our faces in the dust because of it; but we hold fast our confidence in Christ's faithfulness to His Church, and the perpetuity of His gifts, until we all arrive at the measure of the stature of the fulness of Christ. C. H. M.

II.

Leviticus 13: 12-17.

The special case of leprosy indicated in this scripture is very striking. In general, leprosy is sin acting in the flesh; and consequently, when the "raw flesh appeareth" (v. 14), it is a sign of its activity, and the man was to be pronounced unclean. (v. 14.) But if the leprosy have covered all his flesh (there being no raw flesh) he was, on the other hand, to be pronounced clean — "it is all turned white: he is clean." (v. 13.) The flesh in this case has been at work, and the proof of its past activity is still to be seen; but its activity has been arrested, and thus, though a leper, he is to be estimated as clean. Such an one was healed though not yet cleansed, not brought under the efficacy of the sacrifices or restored to relationship with God inside the camp. Typically, it is a sinner in the place of self-judgment before God. Defiled by sin, and knowing it, the activity of sin is arrested, because he is in the place of repentance. It is the moment (for it must never be forgotten that it is moral order here set forth) when the sinner bows in the presence of God, confessing his guilt and the truth of his condition. He is still a sinner, for though repentant, he is not yet under the efficacy of the death and resurrection of Christ; but, while a sinner, the activity of the flesh is now stopped, and thus he may be said to be "healed." (Lev. 14: 3.) In the next chapter are found the various rites for the cleansing or purification of the leper, in order to qualify him for communion. The first thing, as the foundation of all, inasmuch as the leper being without the camp typifies the sinner, is the death and resurrection of Christ. Then, when once under the efficacy of the sprinkled blood, whereby God's judicial claims are fully answered, there was to be the moral purification of himself and every thing connected with him through the washing of water (the Word); "the moral judgment of sin viewed as that which excludes from God's presence, so that the sinner is, in principle and faith, morally as well as judicially cleansed." After this he can enter the camp, though he must still remain outside of his tent for seven days (v. 8); for it is from this point that "the work of bringing him into communion with God in his conscience begins." In this process washing with water, and removing every thing in which there might be impurity — the unsparing application of the Word — occupies the foremost place. Then, on the eighth day, he was to bring the appointed offerings — the trespass-offering, the sin-offering, the burnt and the meat-offering — together with a log of oil, and he is brought, in the appointed manner, under the several efficacy of each. He is, moreover, sprinkled with blood upon the tip of the right ear, upon the thumb of his right hand, and upon the great toe of his right foot, claimed thus in obedience, action, and walk according to the infinite value of that precious blood whereby he had been cleansed. In the next place he is anointed on the places where he had been sprinkled — he has power given him (we speak of the thing typified) to meet the claims of God upon him for entire devotedness. In this way (the reader will pursue for himself the instructive details) the leper was restored to the enjoyment of relationship with Jehovah; for the priest that was to "make him clean" presented, first, the man and his offerings "before the Lord, at the door of the tabernacle of the congregation." (v. 11.)

III.

John 14: 20.

"That day" looks on to the time when the Holy Ghost should have come, and when He should be dwelling in the disciples. (vv. 16, 17.) By Him alone could they have the knowledge of which the Lord here speaks. First, they should then know that He was in the Father — "My Father." In verse 10 He says, "Believest thou not that I am in the Father, and the Father in Me?" This latter expression evidently means, from the context, that the Father was perfectly manifested in Christ as the Son (v. 9); whereas the former will signify that He is "divinely one with the Father." It is, therefore, the true deity of the Son, and this apprehended by the Holy Spirit.

The second thing is, "And ye in Me." This corresponds with Romans 8 "in Christ Jesus," and marks out the new place and standing of the believer in Christ as risen from the dead. "I in you" will also correspond with the words in Romans 8, "If Christ be in You." (v. 10.) The following well-known citation may further help the reader: "This is individual, not the union of the members of the body with Christ; nor is union indeed an exact term for it. We are in Him. This is more than union, but not the same thing. It is nature, and life, and position in it; our place in that nature and life. When He was on earth, and they had not the Holy Ghost, they should have known that He was in the Father, and the Father in Him. When He was in heaven, and they had the Holy Ghost, they would know that they were in Him, and He in them." It is important to repeat that. this wonderful knowledge can only be acquired through the Holy Spirit, who dwells in all who have received the forgiveness of sins.

We are thus brought into a totally new place before God through the death and resurrection of Christ, and we know it by the Holy Ghost. If, moreover, Christ is in us, it is Christ who is to be expressed through us, in the power of that same Spirit, in our walk and ways. (Compare Romans 8: 10; 2 Cor. 4: 10, 11.) Consequently if "ye in Me" marks out our new place or position, the "I in you" will indicate subjective condition; for the apostle says, "If Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness."

IV.

Romans 10: 10, 11.

The connection makes all plain. In verse 4 we have the distinct statement that Christ is the end of the law for righteousness to every one that believeth. Next, we have the contrast, in verses 5, 6, between "the righteousness which is of the law," and "the righteousness which is of faith;" and very remarkably the apostle cites, in proof of what the latter is, words of Moses from Deuteronomy. The reason is that Moses speaks of a time when Israel has "already incurred the consequences of disobedience, and are seen as driven out of the land, and strangers among distant nations." The return of the people in heart to Jehovah is then pointed out as the means of restoration (see Deut. 30: 6-10); and thereon follows the passage quoted, and, it should be added, is interpreted according to the mind of the Spirit. Hence the apostle says, "The righteousness which is of faith speaketh on this wise, Say not in throe heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what with it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in throe heart that God hath raised Him from the dead, thou shah be saved." (vv. 6-9.) It was, therefore, no more a question of doing. The law had been openly broken, and, as a consequence, Israel had become a nation of transgressors. Righteousness could not, therefore, be in the way of law-keeping; but, in the grace of God, it was now on the principle of faith. There was nothing indeed left to do; for Christ had come down to earth; He had died to redeem those that were under the curse of the law, having been made a curse for us; He had risen out of death, God's own demonstration of the completeness and all-sufficiency of the atonement He had made; and thus it is with the heart man now believes unto righteousness, and with the mouth confession is made unto salvation.

It is heart belief; that is, a real inward heart conviction, not mere intellectual assent, a faith in God's testimony concerning His beloved Son which is divinely produced by the Holy Spirit; it is this faith which justifies (Romans 5: 1); this faith with which man believes unto, in order to have part in, righteousness, God's righteousness. Confession with the mouth follows as the evidence of the reality of the faith, and this confession, a real confession of the name of Christ, is unto salvation; that is, it is in order to salvation, as "salvation" is here used in its full and final sense, including the resurrection of the body, and the glory to be revealed. E. D.

*  *  *

IN what a wondrous place we are set, if we could but be purged, not from gross sins only, but from the vanity and earthliness that fill our minds, to enter into all our blessedness, and the association we have thus with God  - the very same which Christ has! He has borne the wrath of God for our sins, that this fall cup of blessing might be given to us. A man may talk about many things, but knowledge apart from Christ will never do; but if we possess Christ within Satan can never touch us; and if he comes, he will find Christ there, who has overcome him.

*  *  *

IN a right path we have the whole power of God at our disposal.

p. 162.

I.

Romans 7: 1-8.

Our first husband, in the application the apostle makes of his illustration concerning the wife and the husband (vv. 1-3), is undoubtedly the law. The confusion has arisen from not noticing the change in the application of the figure. The woman is free to be married to another after her husband dies. In our case it is not the husband — the law — that dies; but we ourselves who die. "Wherefore, my brethren," as the apostle says, "ye also are become dead to the law by the body of Christ" (v. 4); and, again, as it should be rendered, "But now we are delivered from the law, having died to that wherein we were held." (v. 6.)

The truth then is that we have been emancipated from the law (the first husband) through death — death with Christ; and we are thus free to be "to" another, Christ as raised from the dead; that we should bring forth fruit unto God. The law, therefore, has no further claim upon us; it has, so to speak, exacted all that it was entitled to in the death of Christ, in our death with Him (see Gal. 2: 19), though we are not without law to God, but under law, legitimately subject to, Christ. (1 Cor. 9: 21.) To Him we owe everything, to Him we belong; and only as this is recognized in the power of the Holy Ghost shall we bring forth fruit to God. How blessed to know and to own the absolute claims of Christ!

II.

Hebrews 10: 22.

Two things are contained in this scripture  -  the qualification, and the condition for "drawing near;" that is, for entering the holiest for worship. In the order of the passage the qualification comes last, but we may take it first. Our hearts then, in the first place, must be sprinkled from an evil conscience, an evident allusion to the efficacy of the blood of Christ as giving, for the believer, no more conscience of sins (v. 2), inasmuch as He, by His one offering, has perfected for ever them that are sanctified. (v. 14.) Then, also, our bodies must have been washed with pure water, a reference as plainly to the washing of the priests at their consecration (Exodus 29), and which, figuratively, set forth the new birth. It is interesting to notice, in this connection, that, in John 13, when the Lord says to Peter, "He that is washed [or bathed] needeth not save to wash his feet," the same word is used, and doubtless for the reason that He also alludes to the washing at the priestly consecration; for the washing of their bodies was never repeated; only their hands and their feet at the layer. The essential qualification then for entering the holiest is to have been born again, and to be under the cleansing efficacy, as to the conscience, of the precious blood of Christ. Together with this there must be a corresponding state of soul. First, "a true heart," a heart that has no reserves from God, but has exposed its inmost secrets in the light of His presence; a heart, therefore, that does not condemn us (1 John 3: 21), because all has been judged according to the holiness of the sanctuary. Then, also, there is to be the full assurance of faith, confidence in the grace and love of Him to whom we "draw near." The reader may remark that confidence is conjoined also in 1 John with a heart that does not condemn. The lesson then of the scripture is that, while the qualification gives an indefeasible title to enter the holiest, there must be at the same tune an answering spiritual condition to enable us to enjoy the privilege.

III.

Genesis 26.

Isaac has to be regarded in two aspects. He is a type in Genesis 22 and Genesis 24 of Christ in resurrection, though in relation to the earth; and, secondly, he is presented in his own individual walk and conduct as a believer. In this chapter he "replaces Abraham as heir upon the earth," and down to verse 5 we have his position; and thence, to the end of the chapter, the character of his walk. It corresponds, therefore, with Genesis 12 as to Abraham, and the reader will find the comparison, observing characteristic differences, a profitable study. Two things only will occupy us in this "note." First, Isaac's difficulties with the Philistines; and secondly, his spiritual energy, notwithstanding his failures. He dwelt in Gerar. (v. 6.) He had been driven there by the famine. (v. 1.) Abraham, under similar pressure, went down into Egypt, seeking help from the world. Isaac goes unto the king of the Philistines, where he was still within the boundaries of the land; and there the Lord appeared to him, and, forbidding him to go "down into Egypt," charged him to "sojourn in this land," promising at the same time to be with him, and to bless him, while He renews to him the promises made to Abraham.

The Philistines are those who occupy the place, and here the territory, of the people of God — without the title to do so; and who, enemies at heart, ever seek to oppress and to bring them into bondage. They constitute, therefore, in one aspect, a greater danger than Egypt itself. Isaac fails before the Philistines, as Abraham had done in Egypt, in denying his true relationship to Rebekah, spiritually interpreted, his relationship to Christ. The Lord, however, was with him, and blessed him both in store and cattle, "and the Philistines envied him." The manifest blessing of God upon those who are His excited, as it ever does, the ill-will of those who, without being His, intrude into their privileges. Their envy was exhibited in stopping up all the wells which Abraham's servants had digged; and, at length, in driving Isaac out of their midst. How often does the Lord secure the richer blessing of His people by compelling them, through the enmity of professors, to have recourse to the path of separation?

Though not yet out of the land, where the Philistines dwelt, the moment Isaac has removed to a distance, he displays spiritual power. He "digged again the wells of water, which they had digged in the days of Abraham his father . . . and he called their names after the names by which his father had called them." (v. 18.) Wells are ever in Scripture, specially in Genesis, sources of life and blessing, and, as such, the enemy naturally seeks to "fill them with earth:" (v. 15.) The opening up of the truths of Scripture in the time of the Reformation, and still more strikingly, some sixty years ago, though indeed these had been previously stopped, corresponds with the wells which Abraham's servants had dug, and which Satan ever since, acting through the Philistines, has been endeavouring to choke. But Isaac cleared and called them by their old names, an example, in this respect, for men of faith and energy in every age. Take for instance the doctrine of justification by faith, or the truth of the one body of Christ, the presence of the Holy Ghost on earth, or the coming of the Lord for His people. Who are they who have sought to "stop up" these blessed wells of water? They have been in every case the "Philistines;" and hence the continued need of the Isaacs to re-dig them, and to call them by their old, that is, by their scriptural names.

Remark, also, that every new well dug evoked the further enmity of the Philistines. (vv. 19-21.) Driven thus farther and farther away, he dug another, "and for that they strove not;" and he named it Rehoboth, for the Lord had made room for him, and he added, "we shall be fruitful in the land." There is always room, together with blessing, for the people of God in the place of separation. Thence he removes to Beersheba, reminiscent of blessing in the days of Abraham (Genesis 21); and there the Lord immediately ("the same night") appears to him, and confirms His promises. The consequence is Isaac becomes a worshipper (he builds an altar), and then a pilgrim (he pitches his tent); and there also his servants dig a well, significant of the fact that blessing is ever in proportion to our acceptance of the truth of our calling. Then, moreover, the Philistines come and submit themselves unto him; for they feared the man who was walking apart, and enjoying the favour of God. Thereon another well is dug, and in the very place where Abraham his father had both found blessing, and worshipped "the Lord, the everlasting God." (Chapter 21.)

IV.

John 12: 42, 43.

Whether these chief rulers who believed on Christ possessed a divinely-given faith is impossible to say with certainty. It is evident that they loved their public position better than Christ, and the praise of men more than the praise of God. We have, moreover, in this gospel frequent mention of believers who are afterwards seen, or from the context itself, to be only professors, or rather those whose minds bowed to the evidence proffered that Jesus was the Christ, while their hearts and consciences were untouched. As an example of the latter, we read in John 2 that "many believed in His name, when they saw the miracles which He did." And then it is immediately added, as showing that it was only intellectual conviction, that "Jesus did not commit Himself unto them, because He knew all men." In chapter 6 also we find that many of the Lord's disciples stumbled at His teaching, "went back, and walked no more with Him." Moreover in John 8, following upon the statement that "as He spake these words, many believed on Him," we read, "Then said Jesus to those Jews which believed on Him, If ye continue in My word, then are ye My disciples indeed." Perseverance in the truth professed would be the outward sign of their reality. All that the Father gave to the Son were drawn to Him; and He received, kept them, and would raise them up again at the last day; for it was the Father's will that all such who saw the Son, and believed on Him, should have everlasting life. (John 6: 37-40.) But whether the chief rulers of John 12 were amongst this number eternity alone will declare, though their conduct may well raise the gravest doubts in our minds. E. D.

*  *  *

IF God has commended His love towards us, it is when we were sinners, but I learn it all in joy in God. He loved me when there was nothing in me to love; and the grand testimony of absolutely divine love is that God loved sinners. So the grace of Christ to me is not my highest place; but it is the highest place of Christ. It makes me little and Christ great. To be put into Christ makes me great; to find Christ going the same path as myself, that He may understand every feeling I have, makes His grace great.

*  *  *

THE great secret is to have entire confidence in the love of God, in the certainty that He is the doer of all  - not looking at circumstances or at second causes, but seeing the hand of the Lord in all, that all is for the trial of our faith, and that it is only on the way. The evil, the sin, the ill-will of others, all the things that are in the world, He uses simply as an instrument to break down and exercise our heart, so that our obedience may be simple, and that our faith may be found unto praise and honour and glory at the appearance of Jesus.

p. 189.

I.

John 6: 35.

There is a reason for the introduction by our Lord in this scripture of both hunger and thirst. The Jews had spoken of the manna of which their fathers had eaten in the wilderness, according as it is written, "He gave them bread from heaven to eat." The Lord, in reply, explained that the manna was not the true bread; it was only a type and shadow. "My Father," He said, "giveth you the true bread from heaven. For the bread of God is He which cometh down from heaven, and giveth life unto the world." This awakened at least their natural desires, and they said, "Lord, evermore give us this bread;" and it is in answer to this request the words of our scripture were uttered. If the reader, now, will turn to Exodus 16, he will see that the manna was given to satisfy the hunger of the people; and that water is brought out of the rock in Exodus 17 to quench their thirst. It is therefore in allusion to these notable incidents in Israel's wilderness experience that the Lord here says, "I am the bread of life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst." He thus declares that in Himself, who stood before their eyes, the types of the manna and of the smitten rock had their answer and fulfilment; and hence that in receiving Him every craving and desire of their souls would be abundantly satisfied, and that for ever. But, as the context shows, it is not until after He is known in death that He can be appropriated as the manna.

II.

Matthew 25: 1-13.

In the interpretation of a parable, the first thing to be ascertained is its main object. In that before us, it is evident from verse 13 that it is to impress upon us the need of being constantly ready, ever on the watch, for the Lord's return, because, as the day and the hour are unknown, it may occur at any moment. To turn aside from this, and to discuss the meaning of the number ten (albeit there may be significance in it according to its general usage), and to enquire whether, because half this number were wise, and the other half foolish, we are to conclude that half of all professing Christians are unreal, is altogether to miss the Lord's mind, and consequently to lose the solemn instruction conveyed. The characteristic of all the virgins is, that they go forth to meet the Bridegroom. All Christians therefore, all professing Christians even, are on one common ground, whether consciously or unconsciously, of waiting for Christ. But, owing to the Bridegroom's delay, all the virgins "slumbered and slept;" the whole church fell under the soporific influences of the world, and lost the blessed hope of the coming of the Lord. In mercy the Holy Spirit wrought and caused the cry to be rung out in the stillness of the night, "Behold the Bridegroom." The effect was to arouse all the virgins; and then those that were foolish made the fatal discovery that they were lacking in oil, the one essential element of readiness for "going out" to meet the Bridegroom. And, alas! they found still further, that it was now too late to repair the consequences of their neglect, for "while they went to buy, the Bridegroom came;" and, as the issue shows, they were, spite of their pleading entreaties, finally and for ever excluded. Only those "that were ready" went in with the Bridegroom to the marriage. The question then is one of practical readiness to meet Christ at His coming. There are four features of this indicated; first, there is the fundamentally essential one of having oil in our vessels, oil being, as ever, a type of the Holy Ghost. Unless, therefore, we are born again, and have the indwelling Spirit, we could not be ready to meet Christ. There must be, in addition, separation ("go ye out to meet Him"), lamps trimmed, that nothing might obscure the bright shining of the light (Christ displayed in the life); and, finally, as already noticed, there must be watching. The Lord give us grace to lay to heart the teaching of this parable.

III.

Ephesians 1: 13, 14.

The more exact rendering of this scripture is, "In whom also having believed, ye were sealed with the Holy Spirit of promise," etc. The sense is in no wise altered by the change, for, in both translations alike, faith precedes the reception of the Holy Ghost. No one would dispute this statement, but the question still remains as to the condition or ground of sealing with the Spirit. Here it follows upon the acceptance of "the word of truth, the gospel of your salvation," a term of large import in this epistle. In the Acts we may gather, still more precisely, the moment of the sealing. Both in Acts 2: 38 and Acts 10: 43, 44 it is clearly taught that the Spirit of God is not bestowed until after the forgiveness of sins is received; that, in other words, the ground on which God seals the believer is the knowledge of the efficacy of the work of Christ in regard to his sins. This order is seen typically also in the cleansing of the leper. (Lev. 14.) The oil (the Holy Spirit) was "put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the trespass-offering:" that is, he was first, speaking typically, cleansed from guilt, and then sealed. Nothing is more certain than this divine order.

But it is objected, "To say that there can be conversion without deliverance and sealing at the same moment is to state that deliverance and sealing unlike salvation — are not contingent directly upon Christ's finished work since the descent of the Holy Ghost." Surely the writer cannot have seriously weighed the facts of Scripture. Was not Cornelius converted before Peter was sent to tell him words, whereby he and all his house should be saved? (Acts 11: 14.) Were not the Samaritans converted under the preaching of Philip before the arrival of Peter and John? Was not the man in Rom. 7, who could say, "I delight in the law of God after the inward man," really converted, though as yet he did not know deliverance? The finished work of Christ is indeed the foundation of all our blessing; but what is meant by the work of Christ? There are numbers of believers who only understand by that term the death of Christ for our sins, and such could not know deliverance, inasmuch as this is consequent upon learning that our old man has been crucified with Christ, that the body of sin might be destroyed (annulled), that henceforth we should not serve sin. Neither — let it be plainly stated — will deliverance be reached through believing the truth of death with Christ. There must indeed be the knowledge of the truth, but the character, the powerlessness, the irremediable nature of the flesh must be experimentally apprehended, analogously to the experience given in Romans 7, before the soul can pass out into the blessed freedom of its new place in Christ risen as set forth in Romans 8.

To sum up, then, there may be conversion before the forgiveness of sins is received; there must be forgiveness of sins before the Holy Ghost is bestowed; and deliverance will never be reached, though there may be the knowledge of death with Christ, until after the nature and impotence of the flesh have been experimentally learned. But where the full "gospel of our salvation" is proclaimed, and where there are deep exercises of soul, not only concerning sins, but also concerning the evil nature that produced the sins, forgiveness, the sealing, the reception of the Holy Ghost, and the knowledge of deliverance may follow immediately one upon the other. In the present day, however, this is a rare experience.

IV.

Matthew 28: 18-20.

THERE is a very great difference between this mission to all nations and that afterwards confided to Paul. The following remarks on the subject will make this clear: "The Lord addresses them (the disciples) on the ground of the place which now belonged to Him, which He will fully take in power hereafter, which belonged to the risen Lord, being His in right of the new place into which He had entered as man. 'All power is given unto Me in heaven and in earth.' All is not accomplished, all things not yet put under His feet, but it is His place as the risen Man who has glorified God and accomplished the work given Him to do. Hence He sends them forth beyond the limits of the King of Israel in Zion — that had been set forth fully in chapter 10, then and on to the future. Here connected with the remnant of the Jews, associating them as brethren with Himself, having accomplished redemption, they were to disciple the nations, baptizing them (not to Jehovah, not to Messiah or the Son of David, but) to Father, Son, and Holy Ghost, that in which the one God of Israel was fully and completely revealed; teaching them to observe that which they had learned from Him on the earth; and He would be with them to the end of the age. It is thus before the millennium, not the mystery of the church, nor the future gathering of all things. The mystery of the church was revealed and confided to Paul, the gathering of all things is to come when the age is finished. It is not the mission from Bethany (Luke 24) which the Acts follow throughout, not starting from Jerusalem, nor beginning it as that did; but, accepting the poor of the flock as brethren to Christ, they were to bring in, disciple, all the nations on the footing of their relationship with Him as thus risen . . . . The ministry of Paul, who took up by a separate divine mission the evangelization of the nations, was not the carrying out of this. His was more fully even yet a mission from an ascended and glorified Saviour, to which was added the ministry of the church. It connects itself even much more in its first elements with Luke. The ministry here established stands alone. The disciples are not sent to Jews, as in Luke, [their mission] coming from an ascended Saviour, they were to begin at Jerusalem. [Here] Jerusalem is rejected, and the remnant attached to Christ (His brethren, and owned in this character) sent out to Gentiles. This, as far as Scripture teaches, has never been fulfilled . . . . A new mission to the Gentiles is sent forth in the person of Paul, and that connected with the establishment of the church on earth. The accomplishment of this mission has been thus interrupted . . . but this testimony will go forth before the Lord comes. 'The brethren' (Matt. 25: 40) will carry it to warn the Gentiles. This testimony is connected with the Jewish remnant, and owned by a risen Lord of all, with the earth and His earthly directions; but for the present it has in fact given place to a heavenly commission, and the church of God.* The distinction here shown will fully explain the different place of baptism in the ministry of Paul (1 Cor. 1: 17) from that which it holds in the mission of the twelve. E. D.

*Expository Writings, vol. ii. pp. 326-328, by J. N. D.

*  *  *

WHEN the heart has found its rest in Christ, and is satisfied, it easily refuses what is not suited to Him. We do not refuse in order to obtain, but we refuse because we already possess. This is the lesson of Philippians 3: 7, 8.

p. 222.

I.

John 20: 8, 9.

There are two possible interpretations of the words, "For as yet they knew not the scriptures, that He must rise again from the dead." It might be taken as giving a reason for the faith of "that other disciple" in the resurrection of Jesus, when he saw that the sepulchre was empty, that until now they had not known the scripture which foretold it. But we do not ourselves accept this view of the case; and for two reasons. First, it is expressly stated that this disciple saw and believed — that is, he believed when he saw — believed on the testimony, afforded by the empty tomb; and then it is added, as an explanation, that as yet they did not know the scripture on the subject. Secondly, it will be noticed that the statement in verse 8 is confined to that disciple — it is "he saw and believed," whereas in verse 9 it is "they knew not the scripture," showing that the affirmation is of the common ignorance of the disciples. This confirms the interpretation preferred. True the Lord had taught them again and again of the necessity of His death, and that on the third day He would rise again; but as Mark 9: 10, 31, 32, as well as many other scriptures indicate, they did not comprehend the meaning of His words. The Spirit of God had not yet come; and, as many of us know from experience, until He unfolds to us the divine Word, we may hear and read it frequently without the slightest understanding of its real significance and application. It should moreover be borne in mind that "rising from among the dead," as it should be rendered in Mark 9: 10, was a totally new thing, a new revelation to the disciples, and something therefore for which they were wholly unprepared, to say nothing of all the harrowing circumstances (which would be still occupying their minds) they had so recently passed through in connection with the death of their beloved Lord.

II.

Ephesians 4: 26.

For the understanding of this scripture it is important to remind ourselves of the true rendering of verses 22 and 24. They should read, "Your having put off," and "Your having put on," etc. The truth as it is in Jesus then is, that, in the death of Christ, we have put off the old man, and that, in the resurrection of Christ, we have put on the new man. All the following exhortations are based upon this twofold fact. In other words, it is because of our having put off the old man, through our association with the death of Christ, that the apostle urges us in verse 25 to put away lying, and, because of our having put on the new man in the resurrection of Christ, to speak every man truth with his neighbour (although here, in accordance with the distinctive truth of the epistle, the additional thought of union with Christ, and with one another — "for we are members one of another "is introduced); for lying could only proceed from the old man, which is corrupt according to the deceitful lusts (v. 22); and truth could only come from the new man, which after God is created in righteousness and true holiness (or, holiness of the truth). (v. 24.) So far all is plain; but the exhortation, "Be ye angry, and sin not" (v. 26), is not so simple, because anger is generally associated, as in verse 31, with the works of the flesh. It is evident therefore that, inasmuch as it is a precept, the anger here intended is of wholly another kind; and, moreover, it is to be observed, that even in this anger there is danger, or the words, "and sin not," would not have been added. The fact is, there is such a thing, as frequently seen in the Old Testament, and once in the life of our blessed Lord (Mark 3: 5), as divine anger, holy indignation, and in this sense it is possible to be angry in communion with the mind of God. But so easily might this pass over into human, natural anger or indignation, that the caution against sinning is appended. For the same reason the apostle proceeds, "Let not the sun go down upon your wrath," for if it is cherished it will take possession of the soul, and afford an opportunity to the flesh to assert itself, and thus be the means of sinning. E. D.

p. 246.

I.

Psalm 66: 12.

The expressions "fire" and "water" in this scripture may perhaps be explained by Numbers 31: 23. Concerning the spoil which Israel had taken from the Midianites, Eleazar commanded, by the word of the Lord, "Everything that may abide the fire, ye shall make it go through the fire, and it shall be clean: nevertheless it shall be purified with the water of separation: and all that abideth not the fire ye shall make go through the water." Fire and water, therefore, were the two instrumentalities of purification. So it would seem also in our Psalm, for it expressly says, in verse 10, "For Thou, O God, hast proved us: Thou hast tried us, as silver is tried." And then the psalmist describes briefly God's various dealings with His people on account of their sins, and sums all up in the words, "We went through fire and through water: but Thou broughtest us out into a wealthy place."

Fire is constantly a figure for the holiness of God in judgment (see, for example, Deut. 4: 24; Deut. 5: 24, 25); and water, when not used as a symbol of the Word, as in John 3:, 13, etc., is employed, in another aspect, in a similar sense, as, for example, in the cases of the Red Sea and the Jordan. (Compare Psalm 69: 1, 14; Jonah 2: 2-5, etc.)

The period to which the issue ("Thou broughtest us out into a wealthy place") points is the full blessing of Israel in Messiah's glorious kingdom. (See vv. 1-4.) The Psalm is thus Israel's retrospect after restoration and blessing. Worship can now flow out unhinderedly (vv. 13-15), as well as the call to all lands to "make a joyful noise unto God." When the goal is reached, God is seen to be justified in all His ways, and to be "clear" in all His judgments; and hence it is that Israel can cry, "O bless our God, ye people, and make the voice of His praise to be heard," etc.; and also, "Come and hear, all ye that fear God, and I will declare what He hath done for my soul."

II.

Isaiah 53: 12.

The reference in this scripture is to Messiah's exaltation in His earthly kingdom as consequent upon His suffering and death. This is one of the glories after His suffering, even as He said to the two disciples, when on their way to Emmaus, "Ought not Christ to have suffered these things, and to enter into His glory?" (See also 1 Peter 1: 11.) In the previous verse Jehovah speaks of Him as "My righteous Servant," and this will account for the language here employed, "There fore will I divide Him a portion with the great, and He shall divide the spoil with the strong." (Compare Psalm 110.) The period alluded to is when He returns with His saints to take His kingdom, when He will come as King of kings and Lord of lords, and when, in this character, He will put down all rule and all authority and power (1 Cor. 15: 24), and when all kings shall fall down before Him, and all nations shall serve Him. (Psalm 72: 11.) But looked upon in our scripture as receiving His kingdom, it is Jehovah who says, "I will divide Him a portion with the great;" that is, I will exalt Him above the greatest of the earth, make Him "higher than the kings of the earth;" and then He adds, "He shall divide the spoil with the strong," as the result of His victory over all His enemies. It is thus for the suffering of death that we here behold Him glorious in His exaltation in His kingdom, and in His sovereignty over the kingdoms of the earth.

III.

Mark 3: 14.

The moral order in this scripture is of all importance. The Lord appointed (not "ordained") twelve; first, that they might be with Him, and then that He might send them forth to preach, and also to have power to heal sicknesses, and to cast out demons. To be with Christ therefore, to be in fellowship with Him, is the indispensable qualification for all true service, and for the victorious exercise of divine power in conflict with the enemy. If it be objected that the twelve were never practically in this condition of soul, the answer is, that whatever their failure the teaching abides. To "have part" with Christ is thus a necessity for those who would labour according to His mind, and this will at the same time ensure His presence with the servant in manifest power. So also in the gospel of John it is, "Abide in Me, and I in you."

IV.

Romans 12: 1.

There can be little doubt that "living sacrifice" is a contrast with the dead sacrifices — the bodies of animals that were laid, as in the burnt-offerings, upon the brazen altar and offered up to God. For the understanding of the exhortation it is necessary to seize the connection. The body is looked upon in this epistle as the seat of sin. In Romans 6, the apostle reminds us that our old man is crucified with Christ, "that the body of sin might be destroyed" (annulled), "that henceforth we should not serve sin;" and thereon he deduces certain moral consequences, and urges, in that Christ died, He died to sin once: and in that He liveth He liveth unto God; that we should reckon ourselves to be dead indeed unto sin, but alive unto God in Christ Jesus. Then he proceeds, "Let not sin therefore reign in your mortal body," etc., for "justified" from sin through death with Christ, we are delivered from the old master, and thus free to "yield ourselves unto God as those that are alive from the dead, and our members as instruments of righteousness unto God."

Now our scripture, as to the exhortation, connects itself with this truth; while, as to the ground of appeal ("I beseech you therefore, brethren, by the mercies of God"), it flows from the end of Romans 8, because that is the conclusion of the setting forth of God's "mercies" in redemption.

If the reader has followed this brief outline he will be prepared to enter into the import of these words of the apostle. Three things are, in fact, supposed — our bodies delivered from the dominion of sin (the old man), the possession of a new life in Christ risen, and the indwelling of the Holy Ghost. It is, then, in the power of the new life through the Spirit that we are called upon to present our bodies (once governed by sin, directed by our own will and inclination) as living sacrifices, immolated alive, as it were, upon the altar, to be henceforth used for Him, vessels now for the display of His glory. (Compare 2 Cor. 4: 6, 10, 11.) Such a sacrifice, separated unto God in the power of the Holy Ghost, is holy, acceptable unto God; and it is also our reasonable (intelligent) service, for surely our bodies belong to Him who has emancipated us from sin. As indeed the apostle says, when dealing with another truth, "What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body,* which is God's." (1 Cor. 6: 19, 20.)

*The words "and in your spirit" should be omitted, as having no sufficient authority.

V.

Titus 2: 11-14.

This passage is better rendered as in the New Translation: "For the grace of God, which carries with it salvation for all men, has appeared, teaching us that, having denied impiety and worldly lusts, we should live soberly and justly and piously in the present course of things, awaiting the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ," etc. This rendering presents, as will be at once perceived, some interesting and instructive points of difference. It brings, first of all, into prominence the universal character of grace; for although the Authorised Translation is as grammatically correct as that given above, there can be little doubt that the other conveys the mind of the Holy Spirit. The grace of God, then, brings with it salvation for all men. It is unlimited, except by the will of man: "Whosoever will let him take of the water of life freely." And this grace has appeared, first in the person of Christ, and then in the message of His ambassadors. (2 Cor. 5: 19, 20.) It has, moreover, been proclaimed in the whole creation under heaven. (Col. 1: 23.) But salvation is a comprehensive term; and hence, when this grace is once received, it contains teaching as to the manner of our lives. Thus we are instructed to deny ungodliness (or impiety) and worldly lusts, all of which belong to our past condition in the flesh (compare 1 Peter 4: 1-3), and to "live soberly, righteously, and godly in this present world." The scope of these three words is very extensive. Soberly will apply to ourselves, signifying that we are to be under the restraint and governance imposed by the presence of Him before whom we live in the power of the Holy Ghost; righteously, that is, we are to recognise the claims of those around, and thus to maintain a conscience void of offence toward man; and godly, which will mean, in another's language, that we are to own the rights of God over our hearts, and exercise godliness.

This is to be the character of our walk amid the seductions of this age; and, moreover, we have to maintain the attitude of expectation, "looking for that blessed hope," etc. The coming of Christ for His people is not found in these personal epistles, nor ever indeed when the believer is regarded as in service or under responsibility. The appearing of Christ is then the goal. (See 1 Tim. 6: 13-15.) It is just possible, however, that in "the blessed hope" there is a hint of the coming before the reference to the displayed glory. If not this, it directs our attention to the truth contained in 1 John 3: 2 — to our being like Christ, when we see Him as He is. The words, "Our great God and Saviour Jesus Christ," from their arrangement in the original, may, and without question do, refer to the same Person; that is, it is not God and the Saviour Jesus Christ, but rather He who will appear in glory is our great God as well as our Saviour Jesus Christ. What a presentation of the dignity of His person; yea, of His Deity! And what a glorious event it is that we await!

Then, lastly, we are reminded that our God and Saviour Jesus Christ, whose advent in glory we expect, is He who gave Himself for us; and that, if He gave Himself for us, it was that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works. This aspect of the death of Christ is much to be observed. (Compare Gal. 1: 4, 1 Peter 4: 1.) It is not here bearing our sins in His own body on the tree, though He surely did this on the cross, but it is that He might redeem us from all "lawlessness," from all self-pleasing and doing our own will; also that He might have us for Himself, a cleansed and peculiar people, and a people who should be distinguished by their zeal for good works, going about, even as He Himself did, to do good.

p. 276.

I.

Ephesians 4: 26.

The following observations on this scripture are from one of our contributors: "I send a note on Ephesians 4: 26, which you comment on in the Christian Friend for August. If you think it worth while to notice it it may be of interest to students, and elicit further light perhaps.

"These words (Ephesians 4: 26) seem to be a quotation of Psalm 4: 4. The Septuagint may be received, I suppose, as giving in Greek the sense of the original Hebrew; and these words stand there, οργιζεσθε και μη αμαρτανετε, and are exactly repeated by Paul in the above passage; hence I scarcely think that one can get away from the admission that the apostle quotes them from the psalm. Our English translators of 1611 (translating, not from the Septuagint, but from the Hebrew) seem to have concluded that the English they give, 'Stand in awe, and sin not,' represented the meaning of the Hebrew. But the Textus Receptus (having the same words as the Septuagint) they have translated, 'Be ye angry, and sin not.' J. N. D. translates in his French Bible (Psalm 4: 4), 'Agitez-vous, et ne péchez pas,' and agrees with our translators in Ephesians 4: 26; viz., 'Mettez-vous en colère,' etc. The prayer-book version of the Psalms has, 'Stand in awe, and sin not.'

Does the Septuagint give the Greek meaning of the Hebrew? Does the English of the Psalms represent also the meaning of the Hebrew? If so, why not translate Ephesians 4: 26 into the English which the psalm gives? These are interesting points for those who may have a better knowledge of Greek (I never studied Hebrew) than I have. For all must see there is a great difference in English (a beautiful shade of meaning) in 'Stand in awe, and sin not,' which 'Be ye angry, and sin not' does not contain — "Agitez-vous" contains it. I should be glad to know if you have gone over this, as I daresay you have."

We add a few remarks to assist any who may desire to examine the question raised. The meaning of the Hebrew word translated (Psalm 4: d) "stand in awe" is, "to be moved," or, "to be disturbed;" and hence sometimes, "to be moved with anger," or, "to be angry" (see Proverbs 29: 9; Isaiah 37: 28), also, "to be moved with grief." (2 Sam. 19: 1.) Again, "to be moved with fear," "to tremble," or, "to quake." The affection or feeling, therefore, with which one is moved must be gathered from the context.* We conclude that the English translation, rather than the Septuagint, expresses the sense of the Hebrew. When the Spirit of God distinctly sanctions the Greek renderings, as is the case, for example, in the Epistle to the Hebrews, they have for us the stamp of divine authority, but not otherwise. Nor do we judge that the fact of Paul citing the Greek rendering of Psalm 4: 4 (if it is a citation) endorses the translation of the psalm. He is led of the Spirit to use the words in Ephesians 4: 26; and there, of course, they are inspired words; and we cannot doubt that they are rightly given in English as, "Be ye angry, and sin not." (See the New Translation, P.V., Vulgate, Luther, etc.)

*The reader who is unacquainted with Hebrew may see the various uses of the word in the Englishman's Hebrew and Chaldee Concordance, Vol. ii. p. 1155.

II.

Luke. 16: 9.

It is conclusive from many examples that Luke uses "the third person active for the mere existence of the fact, or the passive." The words, "That they may receive you," should consequently be rendered, "That ye may be received." The possessions of this world "the mammon of unrighteousness" — are to be used, not for present gratification or enjoyment (for man, or Israel, is looked upon as a steward, even if out of place), but in view of the future. The apostle Paul touches upon the same doctrine when he writes, "Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life" (or rather, "on that which is really life"). (1 Timothy 6: 17-19.) It will at once be perceived that there is no foundation for the popular conception, embodied in poetry, books, and sermons, that those who have been the recipients of the bounty of the saints on earth will be assembled to welcome their former benefactors on their entrance into "everlasting habitations." It is quite true that Christ Himself will forget nothing which has been done in His name; but the above conception puts the saints before Christ, nay, leaves Him altogether out of the picture.

III.

2 Corinthians 3: 18.

Etymology, while it may sometimes assist, is worse than useless when relied upon for the interpretation of the word of God. It forgets that it has to do with the formation of a word, rather than its use or application after it is formed. For example, the above passage is given, and no doubt correctly according to the etymology of the word, in the Authorized Translation: "We all, with open face beholding as in a glass the glory of the Lord," etc. A twofold error has been the result. First, it has been contended by some that we "mirror" the glory of the Lord; and by others, secondly, that we "reflect" it. In both cases our gradual transformation from glory to glory is lost sight of; and, worse even than that, it makes the believer to "mirror" or to reflect the glory before he is "changed into the same image." The truth is, the words "as in a glass" must be omitted if we would apprehend the Lord's mind. Then it is at once seen that we have two things: the glory of the Lord, "the glory of God in the face of Jesus Christ" (2 Cor. 4: 6. Compare John 13: 31, 32); and then that we, by beholding it (for it is unveiled), are changed into the same image from glory to glory, as by the Spirit of the Lord (or, by the Lord the Spirit). It is doubtless in the Word that this glory is displayed before our gaze; and the effect of our contemplation of it, in the power of the Holy Ghost, is to bring us into a growing moral correspondence with Him on whom we look.

IV.

Revelation 5: 6.

Care must be taken not to put into a scripture more than it actually contains. The words are, "And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain," etc. That our blessed Lord, after His resurrection, bore the marks of the nails in His hands, and of the spear thrust in His side, we know from John 20; but whether it was these John beheld when in vision he saw the Lamb in the midst of the throne, and therefore was led to describe Him as One that had been slain, is not revealed. The object of the Spirit of God in calling attention to this characteristic is doubtless to identify the exalted with the suffering Lamb, and to teach that He who alone had "prevailed to open the book, and to loose the seven seals thereof," was the same who had suffered at Calvary, and that His present power and exaltation were possessed in virtue of His death. A beautiful type of His glory in the kingdom as the result of His sacrificial death is found in Numbers 4, where for the transport of the brazen altar through the wilderness, it was commanded that a purple cloth (symbol of royalty) should be spread thereon, before the badgers' skins were thrown over the various vessels of ministry. All the displayed glories of Christ indeed follow upon His suffering. (See Luke 24: 26; 1 Peter 1: 11.) So for the Christian it is, "If we suffer, we shall also reign with Him," and, "If so be that we suffer with Him, that we may be also glorified together." (2 Tim. 2: 12; Rom. 8: 17.)

p. 304.

I.

Philippians 3: 20.

The word rendered "conversation" means, literally, "citizenship," or "life as a citizen." "Commonwealth " is preferred by others; but none of these terms perhaps expresses adequately the mind of the Spirit of God. "It is 'associations of life,' as, 'I am born an Englishman.'" The force of this will be understood, if we consider for a moment the truth of the epistle. Its subject is the experience of a heavenly man on earth. Stripped of everything which could have exalted, or might have been gain to, man in the flesh, by the revelation of a glorified Christ to his soul, he henceforward desires nothing but the possession of Christ in the place where He is. He consequently follows after, if that he may get possession of that for which also he has been taken possession of by Christ Jesus. Instead, therefore, of minding earthly things (v. 19), his thoughts, objects, interests, and hopes are in heaven — concentred in Christ; and hence, just as an Englishman's associations are connected with his country, those of the Christian (the heavenly man) are connected with heaven. The engrossing object of his heart is there; he awaits the coming thence of the Lord Jesus Christ; and finally, when the Saviour returns, He will transform the Christian's body of humiliation into conformity to His body of glory. The goal is then reached, but meanwhile the believer knows that he belongs to heaven, for his heart has found its object and home in that scene of glory of which Christ is the centre.

II.

Ecclesiastes.

The Book of Ecclesiastes gives "the experience of a man who — retaining wisdom that he may judge of all  - makes trial of everything under the sun that could be supposed capable of rendering men happy, through the enjoyment of everything that human capacity can entertain as a cleans of joy. The effect of this trial was the discovery that all is vanity and vexation of spirit; that every effort to be happy in possessing the earth, in whatever way it may be, ends in nothing. There is a cankerworm at the root. The greater the capacity of enjoyment, the deeper and wider is the experience of disappointment and vexation of spirit. Pleasure does not satisfy, and even the idea of securing happiness in this world by an unusual degree of righteousness cannot be realized. Evil is there, and the government of God, in such a world as this, is not in exercise to secure happiness to man here below — a happiness drawn from the things below, and resting on their stability; though as a general role it protects those who walk with God . . . . If we remember that this book gives us the experience of man, and the reasonings of man, on all that happens under the sun, there is no difficulty in those passages that have the semblance of infidelity. The experience of man is necessarily infidel. He confesses his ignorance; for beyond that which is seen, experience can know nothing. But the solution of all moral problems is above and beyond that which is seen. The Book of Ecclesiastes makes this manifest. The only rule of life then is to fear the God who disposes of our life, who judges every action all the days of the life of our vanity. There is no question, in this book, of grace or of redemption, but only of the experience of this present life, of that which God has said with respect to it; namely, His law, His commandments, and the consequent judgment — that which is decreed to man."

Doubtless it is, at the same time, a record of Solomon's experience, and of his experience at the end of his life, but the object of the book is as above stated. It may be added, that if the Book of Ecclesiastes teaches that earth, and earth's best things, cannot satisfy, the Song of Solomon shows that true satisfaction can only be found in Christ.

III.

Hebrews 1: 12, Hebrews 13: 8.

It can scarcely be doubted that there is a reference in the latter scripture to the former, and with a special object; but the context of the two, as will be at once observed, is very different. In Hebrews 1, after detailing the glories of the person of Him who, having by Himself made the purification of sins, has "sat down on the right hand of the Majesty on high," the apostle points out that, in addition to His being the Son, Heir of all things, the brightness of the glory, the express image of His person, upholding all things by the word of His power, God Himself, He is also the Creator. This gives occasion for the contrast which follows. Every created thing will perish, "but Thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt Thou fold them up, and they shall be changed; but Thou art the same, and Thy years shall not fail." Here He is the eternal, unchanging One in contrast with the mutable and perishable works of this creation. In Hebrews 13 the comparison is with the leaders among the saints — those especially who had passed away, and whose faith, considering the issue of their conversation, the saints are exhorted to imitate. Of these leaders the saints might be bereft, but Jesus Christ would ever remain. He is the same yesterday, and today, and for ever. In this case He is the eternal One in contrast with mortal men. It may be concluded, at the same time, that the Spirit of God, in order to encourage and establish the Hebrew saints, expressly thus identifies Jesus Christ with the Creator; and this is the link between the two scriptures. Observe, also, that the unchanging Christ becomes the foundation, not only of the souls of His people in a scene of constant change and unrest, but also of the exhortation not to be carried about with divers and strange doctrines. The truth partakes of His own eternal and immutable character.

IV.

1 Thess. 5: 6-10.

Although rendered "watch" in verse 6, and "wake" in verse 10, it is really the same word. The application, or the sense in which it is used, may easily be gathered from the context. The apostle has been speaking of the manner in which the day of the Lord will burst upon the careless world, even as a thief in the night. Turning then to the Thessalonian saints, he says, "But ye, brethren, are not in darkness, that that day should overtake you as a thief;" and he gives as a reason for this, that they "are all the children of light, and the children of the day." Hence the following exhortation: "Therefore let us not sleep, as do others; but let us watch and be sober." Manifestly in this passage it is watching morally which is enjoined; that is, as verse 8 distinctly shows, moral conduct becoming the Christian as being of the day, and not of the night. They were to be morally characterized by watching in contrast with sleeping, with sobriety, "putting on the breastplate of faith and love; and for an helmet, the hope of salvation." "Salvation" is brought in here in its final and complete sense, only therefore to be realized at the coming of the Lord, even as the apostle says, "For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that, whether we wake [watch] or sleep, we should live together with Him." Understanding "salvation" as explained makes it evident that "watching" and "sleeping" in this verse are employed in the sense of being alive at, or having fallen asleep before, the Lord's return. It is a comfort to be reminded in this connection, that whether we are of "the dead in Christ," or of those that are "alive and remain" at the coming of the Lord, the object of His death for us will be fully accomplished for both classes alike — that we should live together with Him. E. D.

p. 332.

Deuteronomy 32: 3.

There is an interesting connection between this scripture and Exodus 34: 5, 6. This will be at once understood when it is pointed out that the word "publish" in Deuteronomy is the same as "proclaim" in Exodus 33, 34. Moses, to whom the Lord spake face to face as a man speaketh unto his friend, had succeeded in his intercession with Jehovah on behalf of Israel; and, moved by His grace, he had cried, "I beseech Thee, show me thy glory." The reply was, "I will make all my goodness pass before thee, and I will proclaim the name of the Lord." In chapter 34 "the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord." In Deuteronomy we find Moses himself proclaiming Jehovah's name. Made the vessel of the divine testimony for that day, he is enabled to publish it, and as purely as he received it. (Compare 2 Cor. 2: 17; 2 Cor. 4: 5, 6.) The instruction surely is, that we cannot truly preach what we have not received from the Lord, and that we can only faithfully proclaim that which we have received by the power of the Holy Ghost. E. D.

Scripture Notes

Scripture Notes — C.F. 17.

Christian Friend vol. 17, 1890, p. 25 etc.

p. 25.

I.

Rev. 5: 9, 10.

We have received the following communication concerning this scripture:

"Allow me to refer to your exposition of Rev. 5, on page 259 of The Christian Friend and Instructor (of last year). In great doubt myself for a long time as to how the passage should read, owing to the state of the authorities (and before the reading of the Sinaitic MS. was ascertained), I think — with A, and many cursives to support these two ancient witnesses — verse 10 must be regarded as definitively settled for 'them' and 'they' (instead of 'us' and 'we'); and that the true text of verse 9, i.e., omitting 'us,' is preserved by A and Codex Bergiae, with the AEthiopic to support it. The way, indeed the witnesses for insertion vary as to the place in which they insert the pronoun confirms the evidence of those that omit, combined with the fact that verses 9, 10 thus read give the least probable reading prima facie.

But, taken spiritually, there is, when, as I believe, the true text is restored, as above, and according to your note, a beautiful reason for the omission of the personal reference, without altering so seriously the persons referred to in the song. It is that given in the Synopsis, that it is not any particular class, but rather the value of the act (of redemption) which constitutes the motive for praise. They care not to specify themselves as the subjects of it, but their hearts are absorbed with the value of the work in itself, and the worthiness of Him who wrought it.

I say 'so seriously,' because if the true reading, as I am convinced it is, points to another class, as your note affirms it must, we lose the positive identification of who the elders are, and put the redeemed after the Church is gone into the place of rule, which is reserved for the heavenly saints and the two companies that are privileged, as cut off from the earthly portion, to have part in the first resurrection. (Rev. 20: 4.) The place of the redeemed after the Church is gone is seen in Revelation 7.

Nor can ἐπὶ τῆς γῆς be truly translated 'on the earth;' it should be 'over the earth,' for it is the subject, not the place, of rule which is here indicated (the contrast of ἐν in a place, and ἐπὶ over a people or a land may be seen in 2 Samuel 5: 5. Compare, in the LXX., Judges 9: 8, 10, 12-15; 1 Samuel 8: 7, 9, 11, also Matt. 2: 22," etc.)

Having re-examined the subject we cannot doubt that our correspondent is right, and hence that the part of note two on page 259 (vol. 13), which refers the "them" and "they" of this scripture to another class must be cancelled. The point is so important that we are glad to make the correction, and to commend it to the attention of the reader.

II.

Romans 2: 7; Romans 6: 23; 1 Timothy 6: 12-19.

In Paul's writings eternal life is generally viewed in its full result, according to God's counsels; viz., conformity to Christ in glory. In John's gospel and epistles, on the other hand, it is looked upon either as a moral state, as in chapter 5: 24, (where he that hears, etc., has eternal life, and is passed out of death into life), or as a present possession, as above, and in 1 John 5: 12, 13. The above passages from Romans and 1 Timothy may easily be understood if the distinction made is borne in mind. Thus in Romans 2: 7 "eternal life" comes after "incorruptibility;" for this, not "immortality," is the exact rendering. Now, incorruptibility applies to the bodies of the saints in resurrection (see 1 Cor. 15: 53, 54), and hence eternal life here is the eternal perfected condition of the saint in glory, according to Romans 8: 29. This is a most interesting point, inasmuch as it shows that the apostle assumes Christian knowledge in this scripture. Romans 6: 22 is also future. It says, "The end everlasting [eternal] life," and the expression must therefore be interpreted as in chapter 2. Nor is verse 23 an exception, as eternal life is in contrast with death, as the wages of sin, only here it is more abstract, in that our attention is directed to its being the gift of God, and thus not earned, as death is by sin. The apostle will therefore not have us forget that eternal life, in all its blessed fruition, is the pure gift of God's grace, and in Christ Jesus our Lord. Moreover, as has been written, "it is not merely that eternal life is the gift of God, but the gift of God is nothing less than eternal life." Taking now 1 Timothy 6: 12, we see no reason for departing from the above interpretation. Timothy is exhorted to "lay hold on eternal life," and surely as the end and issue of the life of faith. Two considerations support this conclusion: first, the exhortation succeeds that as to fighting the good fight of faith, which must include the whole of the believer's pathway; and, secondly, the apostle adds the words, "Whereunto thou art also called," which could not mean less than the full issue in glory of the Christian life. In fighting the good fight of faith, therefore, Timothy was ever to have his eye on the goal (compare Phil. 3: 10-14; Heb. 12: 2); and "laying hold" of that, he would be furnished with a mighty stimulus and incentive to persevere with all fidelity and courage in the good "conflict" of faith in which he was engaged. In verse 19 of this chapter the correct reading is, "That they may lay hold on that which is really life." It is therefore not exactly eternal life here. It is what is life before God in contrast with finding one's life in uncertain riches. (Compare Luke 12: 15.) The rich were thus to be charged to put their trust, not in uncertain riches, but in the living God, to use their riches in view of their being but stewards, and thus of the future (for this is really the meaning of "laying up in store for themselves a good foundation against the time to come"); and in this way they would lay hold of that which was really life both now and in eternity.

E. D.

p. 54.

I.

1 Timothy 2: 1-7.

The "alls" of this scripture are most interesting. The apostle exhorts that supplications, prayers, etc., be made for all men. The foundation of this precept lies in two great facts: first, that God is now presented to the world as a Saviour-God, who desires that all men should be saved, and come to the knowledge of the truth; and, secondly, that there is one God, and one Mediator between God and men, the man Christ Jesus, who gave Himself a ransom for all, to be testified in due time. In accordance with this attitude of grace toward all men on God's part, and the universal scope of the death of Christ (giving Himself a ransom for all), Paul is commissioned (as a preacher, an apostle, and a teacher) to all. Not to the Jews only, but to the nations (the Gentiles);  in fact, to all men. (Comp. Col. 1: 23.) We thus see that Christ died for all, that God desires all to be saved, and that Paul was sent with the gospel to all; and hence it is that, in fellowship with the heart of God, and the object of the death of Christ, as well as with the apostolic mission, that believers are to pray for all men. But even while praying for all, the moment kings, and all that are in authority, are brought into view, the welfare of the saints in their worldly circumstances, as under human laws and government, is remembered. How true it is that God's affections and desires should govern those of His people!

II.

Luke 23: 41.

The "green tree" in this scripture is Christ Himself, and the "dry" is the Jewish nation. Together with others, the women of Jerusalem followed Jesus on His way to Calvary, and, in the natural tenderness of their hearts they "bewailed and lamented Him." Jesus turning, bade them weep rather for themselves and for their children, on account of the judgment that would soon fall upon the unhappy and guilty city and people (vv. 29, 30); adding, "For if they do these things in a green tree, what shall be done in the dry?" That is, if such things, wicked malice, hypocrisy, unrighteous judgment, and a degrading death, were visited upon Him who was like a green tree (compare Psalm 1: 3; Jeremiah 17: 7, 8), what should be done to the people, who were as a dry tree, morally dead before God, without fruit or even leaves, and who were now committing their crowning sin in the rejection of their Messiah? For such a state, symbolized by a dry tree, there remained nothing but the axe and the fire. (Compare Matthew 3: 10.)

III.

Hebrews 3: 6.

This verse is more accurately rendered as follows "But Christ as a Son over His house," etc. To take it as it stands in the Authorized Version would make it mean Christ's, or the Son's, house; but it is God's house. This is clearly seen from the comparison drawn. The Apostle and High Priest of our confession (Jesus) was faithful to Him that appointed Him, as also Moses was in all His house; that is, in the house of God in the wilderness. But though both alike were faithful, Christ is more glorious in His person than was Moses; for He built the house (see Matt. 16: 18), and, moreover, having "built all things," He is God. Again, if Moses was faithful in all His house, it was "as a servant, for a testimony of those things which were to be spoken after;" but Christ as a Son over His house. The glory of Christ thus outshines that of Moses, both as to His person and as to His position; and we also learn that as Son He is supreme over the house of God. (Compare John 8: 35, 36.) And we believers are the house, if we hold fast the confidence and the rejoicing of the hope firm unto the end. (See Ephesians 2: 22.) In the wilderness we are tested, and thus continuance or perseverance becomes the sign of reality.

IV.

Matthew 26: 26.

The true reading in this passage is "gave thanks," and not "blessed," as in our version. But the variation is valuable as showing the meaning of "to bless" in similar scriptures. (See Matthew 14: 19; Mark 6: 41; Mark 14: 22, etc.) It is to bless God, or to give thanks to Him. (See Mark 8: 6; Luke 22: 17-19; John 6: 11, etc.) The insertion of the word "it" after "bless" has obscured this meaning, and given occasion for the sacerdotal practice of consecrating the bread and the cup before distribution. The passage, moreover, in 1 Cor. 10: 16 must be interpreted in the same way; i.e. it is the cup of blessing for which we bless God. E. D.

p. 80.

I.

Canticles 8: 6, 7.

Without doubt this scripture is the language of the bride, the true remnant who become the bride, personified in this book as Jerusalem. This last chapter takes up and sets forth all the principles of the whole song; and hence it is that we are led back in verse 1 (though at the close of the previous chapter the bride rests in the happy consciousness of being possessed by the Bridegroom, and of being the object of His affection) to the time when all her desire was to find Him, and to be permitted to express her ardent love. In verse 5, after the exclamation, "Who is this that cometh up from the wilderness, leaning upon her Beloved?" the Bridegroom reminds His bride that for all the blessing she has entered upon, yea, for her very existence as the object of His affection, and as the companion of His joys, she is indebted, wholly and entirely, to His grace. It is in response to this that she cries, "Set me as a seal upon Thine heart, as a seal upon Thine arm," etc. The heart and the arm (the shoulder probably) are, as ever in Scripture, emblems of love and strength, and may refer to the names of the twelve tribes engraved on the breastplate, and on the onyx stones on the shoulders, of the high priest. The meaning will thus be, Set me as a seal, symbol of security (for a divine seal can never be broken), upon Thy heart and shoulders, that I may ever be borne upon Thy divine love, and upheld by Thy divine power. The reason for this desire is given in the fact that "love is strong as death; jealousy is cruel as the grave [Sheol]: the coals thereof are coals of fire, which hath a most vehement flame."* These are figures to show forth the intensity of love. It is as strong as death. When death closes its fingers upon its victim there is no power upon earth that can unlock its grasp. And who can separate us from the love of Christ? When the grave receives its prey it closes over it, and shuts out every other object; and divine jealousy claims its object entirely for itself. (Compare James 4: 4, 5.) Moreover, it is so ardent that it can only be compared to the consuming and purifying effects of fire, "a flame of Jah," taking us back to the essence and magnitude of its character, for love and light are the words used to express the divine nature. This love is also inextinguishable, whether by the "many waters" or by "the floods." The bride will have learned this in her own experience, when she finds herself associated with the Bridegroom in the glories of the kingdom after the unequalled sorrows of that great tribulation, of which the Lord spoke when He said there had not been such "since the beginning of the world," "no, nor ever shall be." Lastly, we are taught that this love cannot be purchased. No, it ever has been, and always will be, a sovereign and divine gift; and on this very account it is both immutable and eternal. (See Jeremiah 31: 3.)

*Some translate, "Its ardours are the ardours of fire, a flame of Jah." (See the French Bible, translated by J. N. D.) In the Revised Version it is given, "The flashes thereof are flashes of fire, a very flame of the Lord."

II.

John 14: 16, 26; John 15: 26; John 16: 7.

The word rendered Comforter is difficult to translate. It is embodied in some hymns in its Greek form Paraclete, and is given in 1 John 2: 1 as Advocate. Speaking generally, it means one who undertakes and manages the affairs of another. This is very interesting, especially if we remember that Christ is the Paraclete with the Father, and the Holy Ghost the Paraclete for the saints on earth. As such the latter has taken the place of Christ; and He is thus termed "another Comforter," one who (in contrast with Christ in this respect) abides with His people for ever. Two distinguishing features may be noted. The office of Christ as the Paraclete with the Father is limited to the believer's sins; and it is thus based upon what He is in Himself as "Jesus Christ the righteous," and on the fact that "He is the propitiation for our sins." The object of its exercise is the restoration of the communion which had been interrupted by sin, by producing self-judgment and confession. In the case of the Holy Spirit as the Paraclete or Comforter there would seem to be no such limitation. It would rather appear that He undertakes all that concerns our interests as saints in our various divine relationships. It must not be forgotten, however, that the activity of the Holy Ghost as the Comforter in regard to our failures is dependent upon the action of Christ as the Paraclete above; and that, indeed, all His work here in testimony to and in the maintenance of the glory of Christ, in guiding the saints into all truth; in a word, in all His ministry, is carried on in connection with the ministry of Christ on high. In grace; both the Paraclete in heaven, and the Paraclete on earth, have become the willing servants of those whom the Father has given to Christ in order to secure their present safety, instruction, and enjoyment, as well as their perfected and eternal blessedness.

III.

1 Timothy 3: 6, 7.

According to this scripture, two important things were to be observed in regard to those who desired the office of a bishop; that is, of an overseer of a local assembly; and two dangers are pointed out as the consequence of neglect of these qualifications. A bishop, among other things, must not be "a novice, lest being lifted up with pride he fall into the condemnation of the devil." The word rendered condemnation is rather the ground, charge, or matter of accusation, on which condemnation is passed. (See Luke 23: 40; Luke 24: 20, etc.) This passage therefore gives a remarkable insight into the cause of the devil's fall. He was puffed up with pride, either tempted on the side of the position he occupied, or on that of his own beauty and excellency (see Ezekiel 28: 11-17); and, on this account, judgment was passed upon him. The same danger, as the Spirit of God warns us, might beset a "novice" if he obtained office in the assembly. He might be lifted up with pride, and fall as the devil had fallen. The second thing is that the "bishop" "must have a good report of them which are without, lest he fall into reproach and the snare of the devil." Here the meaning is quite different. If one who occupied the place of rule in the assembly did not possess a good report of those that were without, he would soon incur reproach, not so much for the name of Christ as for his bad repute; and Satan would not be slow to come in and use this as a snare wherewith to entangle his feet: How often have both these dangers been realized in the Church of God! The lesson is, that we should never, under any pretext whatever, depart from these plain and positive instructions of God's word. E. D.

p. 109.

I.

Psalm 84: 9-11.

"Shield" in these verses would seem to be used, in one aspect, in a twofold sense. The true Israel have, as the results of all their exercises in passing through the valley of Baca, at length in Zion appeared before God. Their first feeling, wrought in their hearts by the Spirit of God, is that of dependence: "O Lord God of hosts, hear my prayer: give ear, O God of Jacob." Then it is, "Behold, O God our shield, and look upon the face of Thine Anointed." Behold, not ourselves, but the Christ, who is our shield; so that we regard "the face of Thine Anointed," not God Himself, as the shield. It is the believer presenting, and so hidden in, Christ before God; and this is the only true way of access, from Abel onward, whether for sinner or for saint. In verse 11, on the other hand, it is what the Lord God is — He is both a sun and shield; only it must be remembered that the Christ, God's Anointed, is the Jehovah of the Jews. (See Isaiah 6: 5 with John 12: 41; Isaiah 25: 8, 9.) It is only another proof that Christ is everything (Colossians 3: 11, N. T.) and that, look where we will, it is His glory that irradiates every page, whether in the Old or New Testaments.

II.

Luke 4: 5-7.

As to the question whether Satan had really the power which he here claims, it is, like every other, answered by the word of God itself. The point in the temptation, we apprehend, was to induce the Lord, if that had been possible, to take the sovereignty of the kingdoms of the world from Satan's hand, instead of from God's, and apart from the cross. This wile was instantly defeated by the invincible sword of the Spirit, "Thou shalt worship the Lord thy God, and Him only shalt thou serve." Passing onward to a later day, we shall find one who did receive his sovereignty from Satan. In Rev. 12: 3 we have the vision of a great red dragon, who is declared in verse 9 to be "that old serpent, called the devil, and Satan," who has seven heads and ten horns, and seven crowns (diadems) upon his head. In the next chapter (Rev. 13: 1) we see a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns (diadems); and we read, in the following verse, that "the dragon gave him (the beast) his power, and his seat, and great authority." Without entering into details, as we hope to do in the exposition of the Apocalypse, we may say, that this beast represents the head of the revived Roman empire, and that he has all the forms of governmental power (for the number seven indicates completeness), and that ten kingdoms, the ten kingdoms of prophecy, as shown by the ten horns with their respective diadems, will form his dominion and own his sway. We learn then that Satan had at this period the sovereignty of the kingdoms of the world in his possession, and that he bestowed it upon one who worshipped him — as is evident from the second part of Revelation 13. But Christ, as we have seen, refused the gift from Satan's hands. He, the blessed, perfect, dependent One, would take nothing, whether the "cup" or the glory, but from the hands of His Father. And passing now still further on, we shall discover that it was only for a brief season that Satan was allowed to tempt man with his golden bait, and only for that brief season, in order to show out all the depths of man's evil heart before judgment fell both upon man and upon himself. God never surrenders His rights, or allows His purposes to be frustrated; and thus in Revelation 19 we behold heaven opened, and a white horse issuing forth; "and He that sat upon him was called Faithful and True, and in righteousness He doth judge and make war. His eyes were as a flame of fire, and on His head were many crowns" (diadems). (Rev. 19: 11, 12.) At length the diadems are on the head of the rightful Sovereign, the One who has on His vesture, and on His thigh the name written, "KING OF KINGS, AND LORD OF LORDS." Man is for ever discrowned, and Christ having waited in patience His Father's time, for the accomplishment of His glorious purposes, has at length all things put under His feet. On His head are MANY diadems; for the fulness of all dominion is His, and His by right. He who had been the humbled One is now the exalted One on earth, as well as in heaven.

III.

Colossians 1: 24.

In the consideration of this remarkable scripture, it should be noted that the word "afflictions" ("afflictions of Christ") is never found elsewhere in connection with our blessed Lord. But it is constantly used of the saints, and indicates the trials, persecutions, tribulations, etc., that come upon them from without in consequence of their confession of Christ, and of fidelity to Him in the midst of an evil world. The point is important, as conclusively showing that these afflictions of Christ are altogether apart from His sufferings on the cross, when making atonement. They are rather the sufferings He endured in His whole pathway of doing the will of God, but viewed here as encountered through His love to the Church. "He loved the Church, and gave Himself for it," and this entailed upon Him these afflictions which came upon Him through the instrumentality of man in the hands of Satan. The apostle Paul through grace was animated by the same love, however inferior the degree; and he could thus write, "I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory." (2 Tim. 2: 10.) He laboured and suffered for the same object as his blessed Master. This gives at once the key to our scripture. He here says, "I rejoice in my sufferings for you," that is, for you Gentiles — sufferings which came upon him peculiarly in connection with his ministry of the truth of the one body, exciting as it did the deadly enmity of the Jews. Inasmuch, therefore, as the word of God was not "completed" until the truth of the Church was promulgated, Paul as its minister suffered in an especial manner for Christ's "body's sake, which is the Church," and could thus say, since he participated in them, that he filled up that which was behind of the afflictions of Christ. They were Christ's own afflictions, and Paul filled up, so to speak, their measure. In principle, if a servant now suffers in the same way, from the same motive, and for the same object, he would be sharing in, if not filling up, that which is behind of these afflictions of Christ. E. D.

p. 137.

I.

Matthew 26: 27; 1 Corinthians 11: 25.

In regard to the "cup," it has, as an expression, a very distinct meaning in Scripture. (See Ps. 11: 6; Ps. 16: 5; Ps. 23: 5; John 18: 11, etc.) From these and many other passages it clearly signifies what one may be passing through, whether of blessing or sorrow, together with the experience attendant upon it. Thus in Psalm 23 it was an overflowing cup of blessing; while in John 18, for example, it is an expression for all the sorrows which came upon our blessed Lord in connection with His rejection and death, all of which He would receive, not from the hand of man, but from the hand of His Father. The cup on the Lord's table had its origin doubtless in the passover cup; and the Lord Himself has affixed its meaning to it in the words, "This is My blood of the new testament, which is shed for many for the remission of sins;" and the cup therefore is for ever associated with that precious blood of Christ which met and answered all God's claims; yea, glorified Him in all that He is, and which cleanses the believer from all sin. An empty cup could not signify this; only it must be remembered that the real point of departure in its typical teaching is in giving thanks — blessing God for it. Then, of course, the cup must be full. It may also be noted that Scripture never speaks of "the wine." It is always" the cup;" because, indeed, the Holy Spirit would ever associate it in our minds with the cup of judgment which the Lord took and drained in the accomplishment of redemption. When therefore we rejoice before God in all the blessedness set forth by the cup to our souls, we are at the same time reminded of the infinite price at which our adorable Lord rd and Saviour has purchased our redemption.

II.

Revelation 20: 15.

To infer that possibly the names of some in this vast multitude were found written in the book of life is utterly unwarrantable, as well as at the same time to overlook the plainest teachings of Scripture on the subject. All believers, whether of past dispensations or of the church period, will be raised or changed at the return of our Lord. (1 Cor. 15: 23; 1 Thess. 4: 13-18.) Those that suffer martyrdom during the sway of Antichrist, as also those who "had not worshipped the beast, neither his image," etc., will be added to the first resurrection. (Rev. 20: 4-6.) The millennial saints will pass (in what way Scripture does not reveal) into the new earth. (Rev. 21: 3.) There will consequently be only unbelievers before the great white throne. This, moreover, is plain from the statement of the grounds of judgment. All the dead are delivered up, whether by the sea, death, or hades. Not one escapes. All alike, small and great, stand before "the throne;" and all alike are "judged every man according to their works." This is the positive evidence adduced to justify the irreversible sentence of everlasting judgment. But God is, and ever must be, justified when He speaks, and clear when He judges. Accordingly another kind of evidence is adduced before judgment proceeds. Every man's works were the positive ground of condemnation; and now the fact that the names of those about to be assigned to eternal woe were not found in the book of life is brought forth to prove that they had no title whatever to escape their doom. On positive and negative evidence alike they are shown to be amenable to the sentence of the lake of fire. It is thus a scene of unsparing judgment upon the unconverted dead of all ages down to the close of the millennial kingdom.

III.

1 John 2: 20, 27.

Attention to the exact language employed will at once show that the "Holy One" in verse 20 cannot be the Holy Ghost. It is an unction "from the Holy One." Now every believer knows that the Spirit of God is Himself the anointing [unction]; and consequently it could not be said, as in verse 27, that we received it from Him. The "Holy One" will therefore mean either the Father or Christ; for, as we learn from John's gospel, both the Father and the Son are said to send the Comforter. (See John 14: 16, 26; John 15: 26; John 16: 7.) There is nothing in the context to indicate whether it is the Father or the Son that John had in his mind in writing "from Him." In fact, both are so habitually one in his thoughts that we often find in this epistle one named where we might, grammatically speaking, expect the other. (See, as an example of this, John 2: 28, 29.) We can the better understand this if we recall the words of our Lord Himself: "He that hath seen Me hath seen the Father."

IV.

Hosea 14: 8.

This scripture, when rightly understood, is most interesting and instructive. The chapter opens with an exhortation to Israel to return to the Lord their God with words of confession and supplication. Together with this there is the renunciation of all other helpers, whether of Assyria, on whom they had so often leaned to their own confusion, or of false gods, whose impotence they had so often proved in the time of their calamities. Israel was now learning that in Jehovah alone "the fatherless findeth mercy." This state of repentance and confess on draws forth as ever an instant response of forgiveness, restoration, and blessing. (vv. 4-7.) Thereon comes our scripture. First we have the effect of grace on the heart of Ephraim, who says, "What have I to do any more with idols?" Then Jehovah, who ever delights to mark the action of His Spirit on the hearts of His people, speaks: "I have heard and observed him." The next clause again is the language of Ephraim: "I am like a green fir-tree." And then once more Jehovah speaks, to remind Ephraim of the source of his new-found blessing, and says, "From Me is thy fruit found" — a needed instruction for God's people at all times. The last verse, we apprehend, is a lesson drawn from the whole book, as it speaks of Jehovah's ways in the government of His people. To understand them divine wisdom is requisite; and blessed is it for those who can say with the prophet, "The ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein." E. D.

p. 165.

I.

Psalm 110: 3.

If the translation of this scripture be difficult the sense may easily be gathered. It is altogether a remarkable psalm. In verse 1 we have the exaltation of Christ at the right hand of God as the answer to His rejection on earth; and the period of His session there is indicated by the words, "Until I make thine enemies thy footstool."

Verse 2 passes over the whole of the present interval, the day of grace, even over the actual circumstances of His appearing in glory, as well as the destruction of the beast and antichrist, also the deliverance of His people as recorded in Zechariah 12-14, and exhibits the Messiah as already established in Zion. Hence the words, "The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies." This will at once explain the phrase in the succeeding verse, "The day of thy power." Messiah has come, and He has established His throne upon His holy hill of Zion; and it is consequently the day of His power, when in His majesty He will "ride prosperously because of truth and meekness and righteousness," and when "thy right hand shall teach thee terrible things." (Psalm 45: 4.) It is at this time, under the influence of the display of His power, their hearts also being touched, that His people will be willing, will be as "freewill offerings;," i.e., will offer themselves willingly for His service. "The beauties of holiness" should be probably rendered "in holy attire," only the idea of the beauty or magnificence of such a spectacle must be added. After "holiness" there should be a stop, the last clause reading, "From the womb of the morning thou hast the dew of thy youth." The womb of the morning represents the dawn of. the new day, ushered in by the reign of the Messiah; and "the dew of thy youth" would seem to mean that the youths, who will spring up to follow their Messiah in the early morning of His kingdom, will be as the dew, either in the sense of being for blessing, as the dew is for the earth (see Micah 5: 7), or in that of being as numerous as the dew-drops of the morning. Both of these senses should probably be combined. The reader will notice the interchange of persons in verses 4, 5. JEHOVAH hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek; and then it is, ADONAI at thy (Jehovah's) right hand shall strike through kings in the day of His wrath — this verse being a direct address to Jehovah. It adds to the interest of the psalm to remember the use of it made by the Lord Himself in dealing with the Pharisees as to the person of the Christ (Matt. 22: 41-45); and also by the apostle in the Epistle to the Hebrews, in setting forth the true character of the priesthood of our blessed Lord.

II.

1 John 5: 18 20.

It is a wonderful conclusion, which we find in this scripture, to the whole epistle. Three times the apostle says, "We know;" and in each case the word employed indicates inward conscious knowledge; that is, not only knowledge of the fact as revealed, and testified to, in the Scripture, but this knowledge also made good in the soul in the power of the Holy Ghost, so that we have the inward conviction and certainty of its truth, and in such wise that living in the enjoyment of it, we are moulded and governed by it. First, "we know that whosoever is born of God sinneth not," etc. This is according to John's presentation of the truth (see chapter 3: 6-9), confining himself entirely to what is born of God, being, what is often termed, an abstract view of the case; so that thinking only of the believer as possessing a divine nature, he can truly say that, so regarded, he does not sin. The next clause reveals his liability and his danger, and hence John adds, "He that is begotten of God keepeth himself, and that wicked one toucheth him not." Next we have, "We know that we are of God, and the whole world lieth in wickedness" (or, "the wicked one"). It is of immense moment to possess this certainty (compare John 8: 38-45); and having it, as every believer should, we can never be deceived as to the character of the world; for knowing that we are of God, we also know that the whole world lies in, is in the power of, and morally exists in, the wicked one. For all who have this inward consciousness, an impassable barrier is raised between them and the world, as morally impassable as that which existed between Lazarus in Abraham's bosom and the rich man in torment. Lastly, "We know that the Son of God has come," etc. And having come He has "given us an understanding, that we may know Him that is true." Here the word "know" is different, the reason being that the Son of God is presented to us as the object of faith (compare Gal. 2: 20), and thus, while we may inwardly apprehend Him and His presence, it is ever true that we know Him objectively. The reality and the truth of His person is in this way guarded. (See 1 John 1: 1.) Then it is added, "And we are in Him that is true, even in His Son Jesus Christ." The Lord thus said, after speaking of the coming of the Comforter, "At that day ye shall know that I am in my Father, and ye in me, and I in you." (John 14: 20.) The Son is "divinely one" with the Father, and we, having a divine nature and eternal life, are in the Son, as to our place before the Father, as also in His own relationship, as we know from His words, "My Father, and your Father." (John 20: 17.) He, moreover, is in us, and this brings in our responsibility before the world. But this travels beyond our scripture. Having said that we are in Him that is true, John concludes: "This is the true God and Eternal Life." He who is the Son, and Jesus Christ, is, blessed be His name, no less than the true God and eternal life. What grace! And what a privilege to "know" this even now!  E. D.

p. 195.

I.

Hebrews 3: 1.

According to the truth of this epistle believers are seen as a company of pilgrims — Jesus, the Apostle and High Priest of their profession, being on high — journeying on through the wilderness to the rest — God's rest — which had been promised, and which remained for the people of God. (4: 9.) It is to this, in fact, they were "called." This calling is "heavenly," because it comes from heaven and leads to heaven. This is strikingly set forth by the apostle Peter, who says, "But the God of all grace, who hath called us unto His eternal glory by [in] Christ Jesus," etc. (1 Peter 5: 10.) No doubt there is at the same tine a contrast implied. The Jews had an earthly calling, a calling to an earthly inheritance; but the Christian calling, as these Hebrew believers are reminded, is of a heavenly character — one connected with heavenly blessings, a heavenly inheritance and heavenly hopes. Hence it was that, looking for nothing here, their hearts and expectations being outside of this scene, that some of these faithful saints could take joyfully the spoiling of their goods, knowing in themselves that they had "in heaven a better and an enduring substance." (Heb. 10: 34.) In 1 Corinthians 15 we learn that believers themselves are heavenly. (1 Cor. 15: 48.) The first man (Adam) is of the earth, earthy: the second Man (Christ) "out of heaven." (See New Translation.) All who belong to Adam follow his order; and all who belong to Christ are after His order. And so completely is this the case, that not only are believers heavenly in character, but they will also "bear the image of the heavenly;" that is, their resurrection bodies will be of the same kind and order as the glorified body of our blessed Lord. (See Philippians 3: 21.) Nothing short of the recognition of this is Christianity. The inference is evident, that heavenly ways should distinguish a heavenly people; and this will be in proportion as we seek those things which are above, where Christ sitteth on the right hand of God, and our minds are on things above, and not on things on the earth.

p. 220.

I.

Psalm 69: 8, 9.

It is in no wise to be inferred from this scripture that natural relationships may be refused. To be "without natural affection" is one of the features of the "perilous times." (2 Tim. 3.) What we have here is wholly different. Before the commencement of our Lord's public ministry He was, as we read, "subject unto" Joseph and Mary. In this relationship, as in every other, He was perfect, and, as such, our blessed example. But when, after His baptism and anointing, He entered upon His service, come as He was to do the will of God, He, as the true Nazarite, had "the consecration of His God upon His head;" and hence, until His work was finished, He was devoted solely and entirely to the glory of God. The claims of God henceforward absorbed Him, the zeal of His Father's house consumed Him; and consequently He became a stranger unto His brethren, and an alien unto His mother's children. When therefore on one occasion some one interrupted Him, and said, "Behold,. thy mother and thy brethren stand without, desiring to speak with thee," He answered, "Who is my mother? and who are my brethren?"* etc. When, moreover, at the marriage feast of Cana of Galilee His mother came to Him with a suggestion as to the wine, He replied, "Woman, what have I to do with thee? mine hour is not yet come." But when His work was ended, one thing only remaining to be accomplished, He, in the infinite tenderness of His perfect love in the relationship towards Mary which He had condescended to assume, committed her, ere "He bowed His head and gave up the ghost," to the care of the disciple whom He loved. The application to ourselves is evident. Every relationship in which w e are set is to be diligently observed. (See Eph. 5: 22; Eph. 6: 1-9; Col. 3: 18; Col. 4: 1.) If, however, the Lord calls to special service His claims are paramount, and, it might almost be added, exclusive. Accordingly, when He said to one, "Follow me," and he replied, "Lord, suffer me first to go and bury my father," Jesus said unto him, "Let the dead bury their dead: but go thou and preach the kingdom of God." So likewise Levi at the word of Christ "left all, rose up, and followed Him." (Compare Deuteronomy 33: 8, 9.) True that every believer is now a Nazarite, a Nazarite from his birth (the new birth); but it is not every believer who is a Nazarite according to Numbers 6, one, that is, who, in the energy of the Holy Ghost, is devoted, as Paul, for example, was, wholly and entirely to the Lord and His claims. To this privilege but few attain, even though it is proffered to many. If, however, we delight ourselves in the Lord, He will give us the desires of our hearts.

* We do not speak here of the symbolic import of these words.

II.

Hebrews 2: 14.

The real and true humanity of our blessed Lord is distinctly asserted in this scripture; and it is necessary to hold fast, in this as much as in a past day, that He was "very man" as well as "very God." Satan is ever assailing the one or the other of these precious truths; and he does this in. very subtle ways. To maintain, for example, as Irving did, that our Lord had a nature of the same kind as ours derived from Adam, is to undermine the foundation truth of the atonement. It cannot be said, according to Scripture, that He became "bone of our bone, and flesh of our flesh:" and the very word here used (rendered "took part';) guards us from any such false thought. The nature Christ was pleased to take was holy (see Luke 1: 35); whereas that of Adam, when he came forth from the hand of God, was innocent, not holy; and after the fall it was sinful. The Lord Jesus having taken human nature, He will wear it, as we know from Scripture, for ever, the same nature as when He was down here upon the earth, but in a new condition, inasmuch as it is as Man that He was glorified. We could not say, therefore, that He became one with us, as that would imply that He became one with sinful men. Thus in this chapter (Hebrews 2) it is most carefully pointed out that it is only with His people that He identifies (not, becomes "one with," but identifies) Himself: it is with "many sons" (v. 10), with those who are "sanctified," with His "brethren" (vv. 11, 12), with the "children" (vv. 13, 14), etc. But through grace we do become "one with" Him, whether considered in connection with nature and life (John 17: 20-23), or as members of His body. (Eph. 5: 29-32.) Moreover, he that is joined to the Lord is one spirit.

III.

1 John 5: 7, 8.

The Revised Version is entirely justified in omitting the words, "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one"; and also the words "in earth" in verse 8. The omitted words are not found in any MS. previous to the 15th century; in fact, only in four MSS. out of some 150. And they are not quoted by any Greek theologian before the 14th century; so that no impartial mind could for one moment accept their authenticity. The internal evidence, moreover, favours the same conclusion. In verse 6 the apostle says of Jesus, the Son of God, "This 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." Then should follow, as a careful examination will show, the words, "For there are three that bear witness" (taking up the three things mentioned in verse 6), "the Spirit, and the water, and the blood: and these three agree in one." The introduction of verse 7 entirely interrupts the argument. The subject of this threefold testimony, we may add, is that God "has given to us eternal life, and this life is in His Son." E. D.

p. 250.

I.

Luke 24: 29.

Only twice is the word here translated "constrained" found in the New Testament. In the other scripture it is used in exactly the same way. Lydia "constrained" Paul and Silas to abide with her (Acts 16: 15), just as the two disciples "constrained" our blessed Lord, saying, "Abide with us." It is a strong word, sometimes in classical Greek going so far as to do violence to anyone; and thus it may he understood, in the scriptures referred to, as constraining in the sense of taking no denial. Hence the disciples, as also Lydia, might be said to have compelled compliance with their request from their very urgency. How such a constraint must have delighted the Lord's heart; and with what joy He would respond to a petition so presented. Three other times "constrained" is met with in our English version. (Matt. 14: 22; Acts 28: 19; 2 Cor. 5: 14.) In the first two the word means to force or compel. The Lord "forced" the disciples to get into a ship, using His authority to compel them to do as He commanded; and Paul was "forced" by the circumstances, as he thought, seeing no other way out of the difficulty, to appeal unto Caesar. Peter uses the same word in another form when he exhorts the elders to take the oversight of the flock of God, not by constraint, not as being "forced" to do it, but willingly. The last example is where the apostle Paul says, "The love of Christ constraineth us." Here the word is quite different, and is translated in Luke 22: 63 "held" "the men that held Jesus." And this is exactly the meaning; and consequently the apostle sets forth that the love of Christ "held" or possessed him in such a way as to leave no other option than that of entire devotedness to Christ. It will be seen, therefore, that while the word means to hold, the moral idea is well conveyed by "constrain." Blessed state for any of us to be in, it may be added, when the love of Christ so dominates our souls as to constrain us to live for Him and for Him alone, unto Him who has died for us and risen again! E. D.

II.

1 Timothy 3: 16.

There is a very remarkable passage in Timothy, the force of which is very frequently overlooked. The apostle would teach Timothy how he ought to behave himself "in the house of God;" and he then presents the formative power of all true godliness in the words, "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." This is often quoted and interpreted as if it spoke of the mystery of the Godhead, or the mystery of Christ's person. But it is the mystery of godliness, or the secret by which all real godliness is produced — the divine spring of all that can be called piety in man. "God manifest in the flesh" is the example and the power of godliness, its measure and its spring. Godliness is not now produced, as under the law, by divine enactments; nor is it the result in the spirit of bondage in those (however godly) who only know God as worshipped behind a veil. Godliness now springs from the knowledge of the incarnation, death, resurrection, and ascension of the Lord Jesus Christ. It takes its spring and character from the knowledge of His person as "God manifest in the flesh;" the perfectness of His obedience, "as justified in the Spirit;" the Object of angelic contemplation, and the Subject of testimony and faith in the world; and His present position as received up into glory. This is how God is known, and from abiding in this flows godliness. J. N. D.

p. 276.

I.

Heb. 4: 12, 13.

Altogether this is a very remarkable scripture, as setting forth the all-searching character of the word of God, when it is applied to us in the power of the Holy Ghost. It is necessary to observe that it is its action on Christians which the apostle has in view. He has been pointing out that there remaineth a rest for the people of God, that it is not therefore to be looked for here in the wilderness, but that it is future, that God's rest, in fact, into which He is bringing His people, is in heaven. Joined to this is the exhortation, "Let us labour [use diligence] therefore to enter into that rest, lest any man fall after the same example [as shown out in the case of the children of Israel] of unbelief." Thereupon he proceeds to speak of the provision God has made to search our hearts by the living action of His Word upon our souls, which, penetrating into all the secret recesses of our being, detects every tendency to unbelief and departure from God, and reveals everything cherished there unsuitable to Him. Nothing whatever can escape it, when once it finds entrance into our hearts and consciences. It is, indeed, the light which makes everything manifest, as well as that which, sharper than any two-edged sword, cuts down between the most hidden parts of our nature, and exposes everything to view. Then it is that the words follow: "Neither is there any creature that is not manifest in His sight," etc. The reader will observe this striking connection between God Himself and the Word. We might have expected "its sight"; but no, it is "His sight." The reason is, God and His word cannot be disjoined. When He speaks, when His word comes home to us, it is Himself we hear speaking; we are brought into His presence, and it is only as being consciously there, that we can judge everything in the thoughts and intents revealed by the Word as contrary to Him, according to His holy nature. Even God's own word remains a dead letter until it comes to us as a revelation of Himself and of His mind. This at once explains to us why we read, in verse 13, "His sight," and also that "all things are naked and opened [laid bare] unto the eyes of Him with whom we have to do." Truly we are, in this sense also, in the light as God is in the light, and we can, blessed.be His name, be there in perfect peace and liberty, when we remember that "the blood of Jesus Christ His Son cleanseth us from all sin."

II.

Romans 5: 2, 3, 11.

It is well known that the words "rejoice," "glory," and "joy," in these verses represent the same word in the original; and that the true rendering is to "boast." The beautiful connection in the apostle's argument is, to say the least, disturbed by the needless change which our translators have made. Thus, after showing that, "being justified by faith, we have peace with God through our Lord Jesus Christ;" that through Him "also we have access by faith into this grace wherein we stand," the apostle adds, "and 'boast' in the hope of the glory of God." We are not in it yet, but having the sure and certain hope of its possession, we can boast of it as in prospect. But what of the persecutions and trials by the way? The answer is: "We 'boast' in tribulations also"; knowing that God takes them up, and uses them for our needful discipline and blessing. Moreover, during this process, "the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." The proof, as well as the measure of this love, is seen in the death of Christ, and in the death of Christ for us as "without strength," "ungodly," "sinners," and "enemies." This leads the apostle to show what God will yet do, on the ground of what He has already done. A legal person argues, that God's attitude depends upon what he is for God; but grace concludes, as in this scripture, what God will be, and do, from what He has manifested Himself to be, and from what He has done, in the death of His beloved Son. Hence we read, "If, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life." The close of the argument is now reached: "And not only so, but we also 'boast' in God through our Lord Jesus Christ, by whom we have now received the reconciliation." We "boast" thus in hope of the glory of God; we "boast" in the tribulations that beset us on our journey to this consummation of our hope; and finally we "boast" in God Himself, who is the blessed fount and source of all the blessing we have received, or shall receive, and who, in the display of all that He is as already revealed in Christ, will be the blessed Object of our "boast" throughout eternity.

III.

Galatians 5: 17.

The translation of the last clause of this verse, as may be seen from the Revised Version, is altogether faulty. Taking it as it stands, it would teach that both the Spirit and the flesh are equally impotent, or rather that the result for the believer of their mutual antagonism is that he cannot do anything, that, whatever his desires, the desires of the new nature, even though indwelt by the Holy Ghost, he is utterly helpless, cannot do the things he would. An examination of the context (v. 16, for example) shows at once that such a thought is wholly alien from the mind of God; and, in fact, the words should be rendered, "that ye should not do those things which ye desire." This at once clears away the difficulty. The Galatian saints were not walking according to the character of their calling. Losing the sense of grace, they had put themselves back, through the influence of Judaizing teachers, under law; and the consequence was, that the flesh assumed its old dominant place in their lives. (v. 15.) The only remedy for this, as the apostle points out, was to "walk in the Spirit." (Compare Rom. 8: 13.) Thereupon he takes occasion to bring before them the abiding character of the flesh, and its irreconcilable contrariety with the Spirit. "The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other." The two are, and must ever be, opposed. The flesh will always be evil, and cannot be ameliorated, improved, or changed; and the Spirit, blessed be God, is holy; and it is impossible therefore that the two can be in agreement. The flesh "lusteth" against the Spirit, ever antagonizing, and ever seeking, in opposition to the Spirit, to gratify its own inclinations. The Spirit, on the other hand, is ever in opposition to the flesh, and seeks to repress its activities, and thus to lead the believer according to God. The question then is, To which shall the believer yield? If by grace he walks in the power of the Spirit, he will not fulfil the lusts of the flesh (v. 16); but if, on the other hand, he surrenders himself to the dominion of the flesh, there is then, as verses 19-21 indicate, no sin, however abominable, into which he may not fall. Give the Spirit His place in our souls, He will produce the beauteous fruit mentioned in verses 22, 23. But then, as the apostle warns these saints, it is a characteristic of those "that are Christ's," that they "have crucified the flesh with the affections and lusts." If, therefore, any were allowing the sway of the flesh, let them take heed lest, after all, they had but deceived themselves with a vain profession, and did not really belong to Christ. If we live in the Spirit, let it be seen — for this is the force of the exhortation — by our also walking in the Spirit. E. D.

p. 306.

I.

Psalm 45: 7; Hebrews 1: 9.

The question as to the "fellows" of the Messiah is easily answered by the scriptures in which the expression is found. The Psalm, whence the citation in the Hebrews is taken, refers wholly to Christ as the King of Israel. This is clear both from its connection with Psalm 44, and from the language employed. In verse 2 His beauty and grace, as well as His being the blessed object of God's everlasting favour, is touchingly presented. From verses 3 to 5 we behold Him going forth to conflict with His enemies for the establishment of His throne; and in the following verse the whole truth of His person is stated, together with the consequence, that His throne as God, not His throne as Messiah, is for ever and ever. In whatever character Christ is seen in the Scriptures, the glory of His person cannot be concealed. Then, in the next verse, we behold Him again as the Christ of God: "Thou lovest righteousness, and hatest wickedness: therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows." Here the kingdom has been founded, Messiah sits upon His throne, and the character of His rule is that He loves righteousness and hates wickedness. It is on this account that God anoints Him with the oil of gladness above His fellows, for in so reigning He vindicates, and makes good, the name of God in His righteous government. The "fellows" therefore will be those who are associated with Him in His Messianic sway; that is, in His kingdom on earth. If we now turn to Rev. 14 we shall discover who these are. The one hundred and forty-four thousand (the details of the interpretation have been recently given in these pages) are the believing remnant found in the land during the frightful sway of antichrist, who, having resisted all his seductions, are brought through that time of unequalled sorrow, and who are now seen enjoying the fruits of their victorious suffering with the Lamb on Mount Sion. Of these it is expressly said, "These are they which follow the Lamb whithersoever He goeth." (v. 4.) There is, therefore, no foundation whatever for the common theological contention, that the "fellows" are other and previous kings of Israel. The word indeed might be properly translated "associates" or "companions." The meaning of the term in the Psalm must also govern, whatever the special object of the quotation, the sense in the Hebrews; and the introduction in the next chapter of the "brethren," and "the children which God hath given me," confirms this conclusion. It is of great interest to add, what is often noticed, that when the Messiah is looked upon in His humiliation, and as about to be smitten, He is termed the "fellow" of Jehovah. The word is not the same as in Psalm 45; it is one that speaks, if possible, of still more intimate fellowship. When, on the other hand, Christ is presented in His exalted glories, His people are termed His fellows; but, as ever, when His people are associated with Him, His own pre-eminent place is guarded. He is anointed with the oil of gladness above His fellows.

II.

Exodus 24: 17; Hebrews 12: 29.

It is more than probable that there is an allusion in the latter scripture to the former; and it is very evident that the two scriptures are morally connected. "The sight of the glory of the Lord was like devouring [the word might be rendered 'consuming'] fire." This was the glory of Jehovah as revealed in relation to Israel in connection with Sinai; in a word, it was the expression of His holiness as set forth in His righteous requirements. But His people were sinners, and could not, therefore, satisfy His just demands. The consequence was that this glory became in Jehovah's government, as based upon the law, a "consuming fire" in the judgment that was continually visited upon Israel because of their repeated transgressions. Moses thus said, "We are consumed [a kindred word] by Thine anger." (Psalm 90: 7.) In the passage in the Hebrews the apostle says that "our God is a consuming fire." It is to be distinctly observed that it is of "our" God, the God of Christians, that he thus speaks. After the declaration that God is about to shake not the earth only, but also heaven, he proceeds, "Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear," and this for the reason that the God whom we serve is a "consuming fire." Once more then the "consuming fire" is an expression of the holiness of Godin testing all our service, and in the necessary judgment of all that is evil in it. (Compare 1 Cor. 3: 13.) Grace was unknown at Sinai; but while now God is known as the God of all grace, this in no wise weakens His holiness. He is light as well as love, and, whether in our worship or our service, it should never be forgotten that our God is holy, and consequently a "consuming fire" when He has to do with evil. In the holiness of God, indeed, lies our eternal security. E. D.

p. 329.

I.

Mark 9: 49, 50.

The general meaning of this somewhat difficult scripture is soon apprehended. It was no longer a question now of following a Messiah on earth, or of the present establishment of His kingdom. Christ was in fact already rejected, and the cross was in full prospect. (See vv. 9-11, 30-32.) Rejection, therefore, would be the portion of His disciples; and, consequently, the constant and unsparing application of the cross. Everything was to be sacrificed rather than lose entry "into life," and incur the penalty of "the fire that never shall be quenched." It was thus eternity that was now in view, instead of the glory of Messiah's kingdom on earth; and hence there was no alternative between eternal gain and eternal loss. This will account for the distinction between the two clauses of verse 49: the first comprises all men, the second only the true followers of Christ. "Every one" — there is no exception "shall be salted with fire." That is to say, God will test, and search in order to test, every soul of man by His holiness as applied in judgment; for it is of this that fire is a symbol. Even Christ Himself was so tested, as shown out in the holy fire that fed upon the sacrifices offered to God under the old dispensation. The effect for the sinner will be the eternal fire; while for the believer who is in Christ nothing is lost save the dross. But whether for the saint or the sinner the standard is the same; the former finds the answer to it in Christ, the latter being without Christ will perish. Then, secondly, "every sacrifice shall be salted with salt." None but real disciples of Christ are here contemplated, their lives being looked upon as a sacrifice to God. (Compare Ephesians 5: 1, 2; Philippians 2: 17.) This will be the more readily seen if it is recalled, that it is especially in connection with the meat-offering, type of the perfect devotedness of Christ to the glory of God in all His pathway (including, no doubt, His death, as in Philippians 2), that salt is mentioned. (Lev. 2: 13.) Now, salt is the energy of grace in the soul, linking it in all its activities with God, and preserving it from the contamination of evil. To borrow words: "Salt is not the gentleness that pleases (which grace produces without doubt), but that energy of God within us which connects everything in us with God, and dedicates the heart to Him, binding it to Him in the sense of obligation and of desire, rejecting all in oneself that is contrary to Him . . . . Thus, practically, it was distinctive grace, the energy of holiness, which separates from all evil, but by setting apart for God." A life without the "salt" would degenerate into human grace and amiability, and would thus be characterized by "honey" — that which was absolutely forbidden "in any offering of the Lord made by fire." (Lev. 2: 11.) We are next told that "salt is good;" that is, "the condition of soul" which is produced by the energy of grace. The activity of grace within begets a state corresponding to its character. (See 2 Tim. 2: 1.) But if the salt, through the lack of watchfulness and of self-judgment, have lost its saltness, wherewith shall ye season it? "It is used for seasoning other things; but if the salt needs it for itself, there is nothing left that can salt it." When we have lost devotedness to God, together with our Nazariteship, separation from evil, our state is hopeless, unless indeed God once more come in with His powerful grace to restore the soul. The remedy against the danger is to have salt in ourselves, and to have peace one with another. The more we cultivate true holiness, the more we are apart from all evil, the more we shall be in peace with our fellowChristians; for it is then that the Spirit of God, being ungrieved, works mightily in us, and enables us also to use all diligence to keep the unity of the Spirit in the uniting bond of peace.

II.

Colossians 3: 2.

In this scripture the word "affection" scarcely represents the meaning of the original. It refers to the mind and thoughts rather than to the affections. Some examples of its use will make this apparent. When the Lord rebuked Peter, saying, "Get thee behind me, Satan," He added; "for thou savourest not the things that be of God, but the things that be of men" (Mark 8: 33); that is, to give two other translations, "thou mindest not," or, "thy mind is not on the things that be of God." So in Philippians 2: 5, where we read, "Let this mind be in you, which was also in Christ Jesus." (See also Phil. 3: 15, 16, 19, etc.) It is thus evident that the apostle's exhortation refers to our minds and thoughts; and the connection of the passage will explain its force. In Colossians 2: 20 we are seen associated with Christ in His death, whereby we have died out "from the rudiments of the world," and have, as a consequence, only the place of dead men in this world. Through death with Christ, if through grace we have entered into it, we are morally outside of man, religious or otherwise, and man's world. But we are also "risen with Christ," and thereby are introduced into a new scene. We belong, through association with Him in resurrection, to the place where "Christ sitteth on the right hand of God." (Col. 3: 1.) Consequently all our objects and interests are there; our "life is hid with Christ in God." It is on this basis, on the foundation of what is true of us as associated with Christ in death and in resurrection, that the exhortation is given, "Seek those things which are above," etc.; and again, "Have your mind on things above, not on things of the earth. For ye are dead, and your life is hid with Christ in God." Our minds therefore should be conversant with the things that belong to that new place into which we have already been introduced. If it be asked, What are these things?' the answer is easily given. All the glories of Christ, the various glories of His person and offices, unfolded as they are by His personal and relative names; all the Father's things, which are also the Son's (John 16: 14, 15), the manifold displays of glory connected with the Father's counsels for the exaltation of His beloved Son; and also all the spiritual blessings with which we are already blessed in heavenly places in Christ. (Eph. 1: 3.) All these wondrous things are to fill and occupy the mind of Christians; and hence, as in Philippians 3, to "mind earthly things" is to contradict the truth of our profession, as being a practical denial of having died, and having been raised, with Christ. But if Christ possesses our hearts, our "minds" will always be engaged with Him and His things in the place where He is. E. D.

Scripture Notes

Scripture Notes — C.F. 18.

Christian Friend vol. 18, 1891.

p. 24.

I.

Isaiah 50: 4.

Although the translation of this scripture is a little difficult, arising out of the ambiguity of the word rendered "learned," the sense is simple and easily apprehended. The Hebrew word in this passage signifies, in different parts of the verb, or in words formed from it, 'to train,' 'to teach,' or 'to learn.' If this is remembered, it will at once be perceived that the word "learned," in the last clause of our verse, would be better rendered, "learner," or, as many prefer, "disciples." This change, moreover, brings out, in a still more striking way, the wondrous place of subjection and humility which our blessed Lord took here as a servant. In verse 1, He speaks as Jehovah; in verses 2, 3, He declares His almighty power in creation and redemption; and then, in verse 4, we are permitted to behold Him down here in all His lowly grace as the teacher of His people, and as such entirely dependent upon God for the words He received and communicated. (Compare John 12: 49.) He thus says, "The Lord God hath given me the tongue of the learned" (the same word as at end of verse), of those who are taught or instructed, "that I should know how to speak a word in season to him that is weary: He wakeneth morning by morning, He wakeneth mine ear to hear as the learner," or as "disciples." What an example! And what a blessed lesson for all the Lord's servants! The power to speak the message, and the manner of its delivery, must all come from Himself; and, together with this, there must be the maintenance of constant dependence, the suited condition of soul, in order to hear and to receive the words He would put into our mouths. The apostles surely understood this when they said, "We will give ourselves continually to prayer, and to the ministry of the word."

II.

Ephesians 2: 22; Rev. 18: 2.

One of the most striking contrasts in all Scripture is found in these two passages; and the special form of the word, here translated "habitation," does not elsewhere occur. This fact adds immensely to its significance, and to the designed instruction. In Ephesians, then, we learn that believers are built together for an habitation of God through the Spirit, that the house of God on earth now is composed of His people, and that He dwells in it by the Holy Ghost. Passing on to Revelation, we read that Babylon is become the "habitation of demons." Now Babylon is that which the professing church of God on earth has become. It had once been in the place of God's light-bearer on the earth; but after the rapture of the saints, and the rejection of Laodicea by Christ, because of its denial of Christianity, Babylon arrogates to itself the claim to be the bride of Christ. But the Spirit of God terms her a harlot, and the mother of harlots (Rev. 17); and in our scripture we further learn, that Babylon, instead of being the habitation of God, is the habitation of demons. It is the full expression of the utter apostasy of that which had once borne the name of Christ, seen in the substitution of the power of Satan for that of the Spirit of God. It is for the spiritual mind to discern in how far Christendom has already become morally the home and dwelling-place of demons. (Compare Matt. 13: 31, 32.)

III.

Ephesians 3: 17; 1 John 4: 15, 16.

It is a matter of great regret that the translators of the Authorized Version should have employed so many words to express the same word in the original; and, on the other hand, should have often used one word to render different words. The exact meaning of Scripture has been thereby much obscured. As an example of the former, 1 John 2: 24 may be cited, where "abide," "remain," and "continue" are found as the rendering of one and the same word; and, as an example of the latter, the word "dwell," in the above scriptures, is the translation of two different words. The word in Ephesians is, we judge, rightly given as "dwell," whereas that in 1 John would be better given as "abide"; and the difference is not unimportant. In the former case it occurs in the apostle's prayer, "That Christ may dwell in your hearts by faith;" that is, that He, through the faith of His people, might find a home in their affections, that He might be enthroned, and so find His dwelling place in their hearts. In the latter case it is impossible to say, for instance, that he that findeth his "home" in love, findeth his "home" in God, although the word "dwell" really signifies this; only here, in our translation, it is used in a secondary sense, as synonymous with "abide." The meaning, however, of the apostle is, that whosoever abideth in love, in divine love, abideth in God, and God in him, because he is shown thereby to be a partaker of the divine nature. Abiding in love is thus the expression of the activity of the divine nature in a believer, and not only therefore does he thus abide in God in real living dependence, but God also abides in him, and is Himself seen in this expression of activity in and through the believer of what is really divine. Hence it is, "God is love;" this is His nature; and he that abides in love abides in God (for God is love), and God in him; for abiding in love is the expression of what He is. But, as another has written, "While God's dwelling in us is a doctrinal fact, and true of every real Christian, our dwelling in Him, though involved in it, is connected with our state." (See 1 John 3: 24.) E. D.

p. 52.

I.

1 Timothy 4: 10.

The word here translated "Saviour" is the one usually so rendered, as, for example, in Philippians 3: 20; but it means also "Preserver" and "Deliverer." The context therefore must in each case decide upon the signification; for it must always be borne in mind that "Saviour" has other senses than that attached to the word in connection with our salvation. When thus the Lord said to His disciples, "Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep," they replied, "Lord, if he sleep, he shall do well" — literally, "he shall be saved," using a kindred word — the verb formed from the same root as "Saviour." Remembering this, it will be at once seen that it is no question in Timothy of the salvation of souls, and that therefore "Saviour" is not used with a spiritual meaning. The apostle had been contrasting "bodily exercise" and "godliness"; and, while admitting that the former profited "for a little," that is, in some matters, points out that godliness is profitable "unto all things, having promise of the life that now is, and of that which is to come." This truth formed the principle of his service and activity; for he trusted, not in his own efforts for the needed strength, but in the living God, who is Preserver of all men, specially of those that believe; for they, it may be added, are the chief objects of His care even in government, and occupy the nearest place to His heart. It is very evident therefore, in view of this special use of the word Saviour, that "Preserver" expresses more exactly the mind of the Spirit in the scripture.

II.

Job 19: 25-27.

With all the admitted difficulty in translating this scripture accurately (see the Revised Version, and the French by J. N. D.), the sense is tolerably plain. Two things have, however, to be remembered — the meaning Job attached to his words, and the mind of the Spirit in them. It is quite possible (we do not say that it was so) that Job only thought of his deliverance from his present condition, his restoration and vindication. But the language as used by the Holy Ghost becomes undoubtedly a prophecy of the coming of Christ (in its general sense), and of the resurrection of His people. The same thing is often seen in the Old Testament Scriptures. Many of the Psalms, for example, were written in connection with David's experiences; but these very experiences became, as wrought by the Holy Ghost, typical of the experiences of our blessed Lord. So, too, with the prophets. Speaking of some near event, their words often contained predictions, unknown to themselves, of larger events in the last days, of which what was passing around them was but a shadow. (Compare 1 Peter 1: 10-12.) It is of the first importance to remember this principle in studying the prophetic, and, indeed, many of the historical scriptures.

III.

Acts 3: 19-21.

The meaning of this scripture is almost entirely obscured by its defective rendering. When our blessed Lord was on the cross, He prayed for His enemies, "Father, forgive them; for they know not what they do." (Luke 23: 34.) This prayer was heard, and the answer is seen in the presentation of the gospel by Peter and the other apostles to the Jews as a nation. As a nation, by the mouth of their chief priests they had not only rejected Jesus as the Messiah, but they had also denied their national hope and expectation of any Messiah in their fatal words, the consummation of their guilt, "We have no king but Caesar." (John 19: 15.) But for the intercession of Jesus, therefore, judgment swift and sure must have been their portion. This, however, was delayed, in order that they might have another opportunity of receiving Christ, as proclaimed in the ministry of the Holy Ghost, through the apostles. Peter's cry, "Repent ye therefore, and be converted, that your sins may be blotted out," is thus addressed rather to the Jewish people than to individuals (although there would be a special blessing for every individual who complied with the exhortation), for he adds (as it should read), "So that the times of refreshing may come from the presence of the Lord; and He shall send Jesus Christ, who before was preached unto you." The character of these times of refreshing is seen from verse 21; they are connected with the "restitution of all things," under the reign of their glorious Messiah. Had the Jews then even at this time bowed, as a nation, in contrition, under the preaching of Peter, Christ would have immediately returned, and established His kingdom, and would have brought in those blessed days of prosperity of which the apostle speaks. But they still rejected their Messiah, and the restitution of all things is postponed, although it must, according to the purpose of God, take place at a future day. Meanwhile, the counsels of God's grace in connection with the glory of His beloved Son, and the Church, are being accomplished; and hence the Jews must now wait for the fulfilment of the glorious predictions of their prophets, until after the Church shall have been presented to Christ, "a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." As the reader, therefore, will perceive, the passage is entirely of a dispensational character. E. D.

IV.

Galatians 5: 5.

Here (in this passage) is the Christian's position. He does not seek for righteousness before God as a man who does not possess it; he is the righteousness of God in Christ, and Christ Himself is the measure of that righteousness. The Holy Ghost dwells in him. Faith rests in this righteousness, even as God rests in it; and this faith is sustained by the Holy Ghost, who turns the heart that is established in that righteousness towards the glory that is its recompense — a recompense which Christ enjoys already, so that we know what that righteousness deserves. Christ is in the glory due to righteousness, to the work which He accomplished. We know this righteousness in virtue of that which He has wrought, because God has owned His work, and set Him at His right hand on high. The glory in which He is is His just reward, and the proof of that righteousness. The Spirit reveals the glory, and seals to us that righteousness on which faith builds. It is thus that the apostle expresses it: "We through the Spirit wait for the hope" (the hoped-for glory) "of righteousness by faith." To us it is faith, for we have not yet the thing hoped for — the glory due to that righteousness which is ours. Christ possesses it, so that we know what we hope for. It is by the Spirit that we know it, and that we have the assurance of the righteousness which gives us the title to possess it. It is not righteousness we wait for, but, by the Spirit in faith, the hope that belongs to it. It is by faith; for in Christ neither circumcision nor uncircumcision avails anything, but faith working by love. There must be moral reality. J. N. D.

p. 82.

I.

Rev. 5: 12.

As to this angelic ascription of worthiness to the Lamb, it can scarcely be questioned that it is connected with the establishment of the kingdom. The elders, as they sing their new song, speak of the worthiness of the Lamb "to take the book, and to open the seals thereof," as proved by His death, and the redemption thereby wrought out, through the efficacy of His blood, for souls of every kindred, and tongue, and people, and nation. All these were redeemed for heavenly blessing, although they were also to be associated with Christ in the glories of the kingdom. The angels, on the other hand, not being themselves on that ground, have nothing to say of redemption. They speak of what the Lamb is worthy of in Himself, and of the several characters of greatness and glory which would mark His sway in His kingdom. Every possible thing is ascribed to Him that could betoken the perfection and exaltation of His government of the earth. The fact that the ascription is seven-fold would seem to show this. This may be more plain to the reader if 2 Chronicles 9 is read, as we find in it a remarkable foreshadowing of the glory of Messiah's millennial reign. Carefully examined, it will be seen that there are in it all the seven things ascribed to the Lamb. There is "power," for Solomon "reigned over all the kings from the river even unto the land of the Philistines, and to the border of Egypt" (v. 26); "riches and wisdom" are specified in verse 22; his "strength" is indicated in the mention of his chariots and horsemen (v. 25); his "honour" is told out (the "honour" in which he was held) in the fact that "all the kings of the earth sought the presence of Solomon, to hear his wisdom that God had put in his heart" (v. 23); his "glory" in the description of the magnificence of his throne, in the state and apparel of his servants, his "ascent" to the house of the Lord, and in his fame that had penetrated into the uttermost parts of the earth; and the "blessing" in the words of the Queen of Sheba, in which she speaks of Solomon as the object of God's delight (v. 8), for it is just because that Christ is, and will be, when He founds His kingdom, the object — of the heart of God, that "men shall be blessed in Him, all nations shall call Him blessed." The correspondence is remarkable, and affords another proof that we never read the Scriptures aright unless we are on the outlook for Christ, in some of His varied glories, in every page.

II.

2 Cor. 8: 15.

A citation from Exodus 16, this passage is a striking illustration of the variety of meanings which are often given to a scripture by the Spirit of God in its application. In Exodus, after the commandment of the Lord as to the manna, that every man was to gather according to his eating, an omer for every man, etc. (v. 16), it is said, "And the children of Israel did so, and gathered, some more, some less. And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack: they gathered every man according to his eating." (vv. 17, 18.) Three things are plainly contained in these words; first, on God's part equal provision is made for each, "an omer for every man"; secondly, on man's part "they gathered every man according to his eating," that is, the appetite governed the amount collected; and hence, lastly, whatever the amount gathered, "he that gathered much had nothing over, and he that gathered little had no lack"; for both the large and the small desires were sufficed by the quantity respectively obtained. The spiritual application of these various points cannot be missed; but it is the last of these that the apostle uses in connection with his subject in 2 Corinthians 8 He is urging on the saints at Corinth, as knowing the grace of our Lord Jesus Christ, to contribute towards the necessities of the poor saints of Judea, and he thus explains the ground of exhortation: "Not that other men be eased, and ye burdened: but by an equality, that now at this time your abundance [may be a supply] for their want, that their abundance also may be [a supply] for your want: that there may be equality: as it is written, He that [had gathered] much had nothing over; and he that [had gathered] little had no lack." (vv. 13-15.) The principle then laid down by Paul, and sustained by the quotation from Exodus, is, that those believers who have much of this world's goods should contribute to the necessities of those who have little, and that if this is faithfully done, those who have much will have nothing over, and those who have little will have no lack. There will in this case be "equality," and both alike will be satisfied. In Exodus it is, briefly, that if we have a felt need for much manna (Christ) we shall gather much, and have nothing over; but if our need is but small we shall obtain less, and shall have no lack. We all, in a word, have as much of Christ as we really desire. E. D.

p. 108.

I.

Matthew 3: 11.

We see no reason for departing from the usual symbolical sense of "fire" in this scripture. It is found in Luke as well as in this gospel, while Mark and John both omit it, simply giving, "He shall baptize you with the Holy Ghost." The latter was accomplished, as to the Church, on the day of Pentecost (see Acts 1: 5), and accomplished, therefore, by an ascended and glorified Christ. The result was, that believers were brought into union with Himself, and in this way the body of Christ was formed. (1 Cor. 12: 11, 12.) The baptism of fire remains to be fulfilled. That is, taking "fire" as the expression of holiness, the holiness of God as applied in judgment, it will refer to that future day of the Lord's appearing, when He comes forth to judge the living. The first application of this part of the scripture will undoubtedly be to the Jewish nation, the mass of whom will in the last days become idolatrous and apostate. We thus read in Isaiah of the time when the Lord "shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of burning" (Isaiah 4: 4; compare Isaiah 66: 24); and in Zechariah the Lord expressly says that He will bring the third part (the saved remnant) through the fire. (Zech. 13: 9.) It is thus, as we judge, while not excluding further applications, that the Lord will baptize with fire — in the awful judgments which will follow upon His appearing, and which will accompany the establishment of His kingdom. It is quite true, we may add, that, in accordance with Joel's prophecy, Jehovah will pour out His Spirit on all flesh (Joel 2); but as this is nowhere termed in Scripture the baptism, or a baptism, of the Holy Ghost, we confine this part of our Lord's blessed work to the descent of the Spirit on the day of Pentecost. The two expressions, therefore, combine grace and judgment.

II.

Romans 5: 11.

In the margin, as an alternative to "atonement," is put, "Or, reconciliation." And this is the only possible rendering of the word; and, indeed, it is so translated in every other place of its occurrence. A moment's consideration would suffice to show that "atonement" is a mistake. Atonement is made to God. We receive not it, but the benefits consequent upon it; that is, it is on the foundation of the atonement, which our blessed Lord and Saviour made on the cross, that God is able righteously to forgive, justify, and bless every one who believes in Jesus. (Rom. 3.) We do receive, on the other hand, the reconciliation; for it was not God who needed to be reconciled to us, but we, owing to the enmity of our hearts, who required to be reconciled to Him. And it is He who has done it for us, according to that word, "All things are of God, who hath reconciled us to Himself by Jesus Christ." (2 Cor. 5: 18; see also verses 19-21.) And again, "And you . . . hath He reconciled in the body of His flesh through death," etc. (Col. 1: 21, 22.) Reconciliation means for us, not only the breaking down the enmity of our hearts by the revelation in power to our souls of what God is in all His grace and love, notwithstanding all that we have been and are, but also bringing us back into relationship with God in all that He is as revealed in Christ, and according to the efficacy of the death of Christ. It should be noticed, however, that "reconciliation" goes farther in one scripture than in another. It takes its meaning, in each place where it is found, from the context, and in accordance with the distinctive truths of the epistle. It conveys more, for example, in Colossians than in Romans, and more in 2 Corinthians 5 than in Colossians. The word "reconciliation," it may be added, in Hebrews 2: 17 should be "propitiation."

III.

Galatians 6: 17.

It is not difficult to apprehend the force and meaning of this scripture. The Galatians were, to say the least, in danger of falsifying grace through the influence of Judaizing teachers. The law, together with its rites and ceremonies, was resuming its old place in their minds. Even circumcision was again enjoined. (Gal. 5: 1-4, Gal. 6: 12, 13.) All these things, subversive of Christianity, called forth remonstrances and solemn warnings from the apostle, who was, in consequence, the object of hatred and persecution on the part of these false teachers. In every possible way throughout this epistle Paul exposes the anti-Christian character of their legal doctrines; and at the end, from verse 14, he goes to the root of the whole matter in concluding his subject. As for him, he will make his boast, not in circumcision, or in the flesh, but "in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." He was thus, by the application of the cross to all that he was as a man in the flesh, and to the world, delivered from the whole sphere in which the flesh finds its home. This enables him to state that "in Christ Jesus" — in that new sphere where Christ is — "neither circumcision availeth any thing, nor uncircumcision, but a new creation." If therefore we are brought in Christ Jesus into a scene where old things have passed away, and all things have become new, our walk must be according to it, and not as men in the flesh in the world. Hence he proceeds, "As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God," who are now, not the Jews after the flesh, but the true believing remnant. The apostle, having now completed his unwelcome task, adds one word, "From henceforth let no man trouble me," for he could not again turn aside from his service to engage in conflict with these corrupters of the truth; and he gives as a reason, "I bear in my body the marks [or brands] of the Lord Jesus." Slaves often had their owner's initials, or marks, branded into their bodies, that they might be known; and Paul looked upon the scars and wounds he had received in the Lord's service as the "brands" which denoted that he belonged to Christ. Blessed servant! he acknowledged that Christ was his sole master, and to Him, spite of his persecutors, he would devote the whole of his energy in the Spirit. Whatever his opposers might now say or do, he must, in virtue of the claims of Christ, press onward, unhindered, in His service. Christ, and Christ alone, must be the object of his life.

IV.

Colossians 2: 6, 7.

It is easy for the reader to perceive that the introduction of the word "so" in verse 6 mars the force of the apostolic exhortation. The exhortation is based upon the preceding five verses; and it is as a warning against being deceived by "persuasive" words into seeking help or instruction outside the mystery of God, in which are hidden all the treasures of wisdom and knowledge, that the apostle writes, "As ye have therefore" (or, As then ye have) "received Christ Jesus the Lord, walk ye in Him." The position of the words "the Lord" seems to bring His Lordship especially before the souls of these believers, with the implied claim to their entire subjection. It is then in Him, Christ Jesus the Lord, they were to walk, in accordance with their professed reception of Him, in all that He is, together with all His claims — in Him as the sphere and element in which they were to live, and move, and have their being. The succeeding verse, when rightly understood, gives a greatly increased force to the exhortation. Its first words should be rendered, "Having been rooted, and being built up in Him." They had been, and were, rooted in Him, like a tree rooted in the soil; so that all the roots of their spiritual life proceeded from Him. The "being built up in Him" implies two things. Christ was the foundation on which they had been placed, yet more than this, inasmuch as He is a living foundation, and hence it can be said to be "in Him," besides the fact that we are in Him before God; and secondly, being on the foundation (as involved in the word "built up"), these were to be continuously built up — edified, by the ministration and apprehension of the fulness of the Godhead, which dwelleth in Christ bodily, and in whom we are filled full or complete. The apostle adds, "And stablished [or confirmed] in the faith," the truth of Christianity, we judge from the following words, "As ye have been taught . . . abounding therein with thanksgiving." It is a wonderful scripture, and teaches, what indeed is the lesson of the whole chapter, that nothing outside of Christ can in any way contribute to the believer, that in Christ he possesses all he needs, whether it be wisdom, or knowledge, or completeness before God.

p. 138.

1.

2 Corinthians 13: 3, 4.

As often pointed out, the part of verse 3 commencing with the words, "Which to you-ward is not weak," and the whole of verse 4, is a parenthesis. The connection therefore is as follows: "Since ye seek a proof of Christ in me, examine yourselves, whether ye be in the faith," etc. They had been tempted to deny the apostolic claims of Paul; and, inasmuch as he had been the means of their conversion, he says, in effect: The proof of my apostleship is found in you, if you are Christians. If you deny that I am an apostle, you must surrender your title to belong to Christ. For this, however, they were not prepared; and thus their folly in turning away from Paul is at once exposed. But the question is as to the meaning of the parenthetical sentences. They present, in part, the man-ward aspect, and the divine side of ministry, illustrated by the crucifixion and resurrection of Christ. The apostle says, after the words, "Since ye seek a proof of Christ speaking in me," "who (that is, Christ) to you-ward is not weak," however it may so appear in the person of His servants, who are only made, spiritually strong, in proportion as they are weak; "but is mighty in (or, among) you," as shown by the effects of the ministry of Paul and his fellow-labourers. He then proceeds, "For though he was crucified through (better, in) weakness," as He was to all appearances, and as to fact, if His bodily condition, as described in Psalm 22, alone is considered, "yet He liveth by the power of God"; for, indeed, it was "according to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead" (Eph. 1: 19, 20), that He now lives at God's right hand. These two aspects were seen in the apostle in his service (compare 2 Cor. 4: 5-12); and hence he adds, "For we also are weak," as seen by man, since death wrought in the apostle in that he ever bore about in the body the dying of Jesus; "but we shall live with Him by the power of God toward you." For it was Christ, who lives by the power of God, that wrought in and through Paul, so that "the life also of Jesus" was made manifest by that power of God, in His service. As He says in another place, "We have this treasure (the light of the glory of God in the face of Jesus Christ) in earthen vessels, that the excellency of the power may be of God, and not of us."

II.

John 5: 31; John 8: 12-18.

So far from there being any contradiction between these scriptures, they serve together to bring out the whole truth of the person of the eternal Son. The Pharisees doubtless thought that, in referring to what the Lord had formerly said (v. 31), they had detected an inconsistency; but the, Lord's reply explains the real import of His words. In chapter 5 He had said, "If I bear witness of myself, my witness is not true"; and He then proceeded to show that He had not been alone in His testimony to Himself, that John, His own works, the Father Himself, and Moses, concurred in His testimony. The meaning is thus evident, that had there been no "witness of Himself" except His own, an impossible thing being what He was, His witness would not have been true. When, therefore, His enemies sought to arrest the force of His announcement, "I am the light of the world," etc., by reminding Him of what He had before declared, He answered, "Though I bear record of myself, [yet] my record is true." And He explained, in His patient grace, the grounds of this apparent contradiction. First, He knew whence He came, and whither He went — which, had He been only man, could not have been the case; secondly, the Pharisees judged after the flesh in a human way according to appearances, thinking that Christ was like themselves, whereas He, while on earth, judged no man; thirdly, He goes to the root of the matter, and says, "If I judge, My judgment is true: for I am not alone, but I and the Father that sent me"; and, lastly, He makes the application, on the basis of the Scriptures, "It is also written in your law, that the testimony of two men is true." This condition He tells them is fulfilled in His case, thus confuting their objection, for, "I am one that bear witness of myself, and the Father that sent me beareth witness of me." When the Lord spoke, it was not therefore His own individual testimony; the words that He spake, He spake not "from" Himself, but the Father that dwelt in Him, He did the works. (John 14: 10.) He was the Eternal Son, and the Revealer of the Father; and had the Pharisees but known this blessed truth, their foolish objection would have died away upon their lips. "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned."

p. 165.

I.

Philippians 2: 1.

It can scarcely be doubted that the reference in this scripture is to the ministration to the apostle's "wants" by the saints, through Epaphroditus. (See v. 25, and Phil. 4: 18.) The apostle felt their kindness deeply; but so completely was he lost in the desires of Christ for His people, that the only true joy they could give him was to exhibit Christ in their mutual relationships. It is thus that their own ministration to him, interpreted in its spiritual significance, becomes the ground of his appeal. Thus: "If there be therefore any consolation in Christ," as I have found through your gift; "if any comfort of love," as you have caused me to experience; "if any fellowship of the Spirit," as you have shown there is; "if any bowels and mercies," as have been expressed in your tender consideration for me, "fulfil ye my joy," etc. While fully sensible of their love, his true joy was in their spiritual welfare; and he thus reminds them that nothing could so delight his heart as the exhibition of the several things he here enjoins. And what are these? Oneness of mind, lowliness, and forgetfulness of self. (vv. 2-4.) It may be of interest to point out, that these three verses are introductory to the wonderful passage that follows. As summing up his desires for these beloved saints he says, "Let this mind be in you, which was also in Christ Jesus;" and he proceeds to trace the path of Christ from the highest height, where He subsisted in the form of God, to the lowest depth, where "He humbled Himself," and became obedient unto death, even the death of the cross." As has been well remarked, "As God He emptied Himself, and as Man He humbled Himself"; and all this blessed unfolding of the example of Christ is brought out to teach what kind of spirit or mind should be cherished by the saints

II.

2 Corinthians 6: 1.

Two things require explanation in this scripture. The reader will perceive that the words "with Him" have been introduced by the translators to make out, as they thought, the sense. This addition is very questionable. The apostle and his associates in service were fellow-workmen, and so wrought together; but they were God's servants, His workmen, engaged in His work; and while the secret of all true service is fellowship with God, the enjoyment of His mind as to it, it is going too far to say exactly that they were "workers together with God." The same mistake has doubtless been made in the first epistle (1 Cor. 3: 9), and it is important to point it out, so as to preserve the exact thought of the Spirit of God. The second thing relates to the precise meaning of "receiving the grace of God in vain." Is it possible, it has been asked, for a Christian to receive the grace of God in vain? The question loses sight of the fact that God takes men up on the ground of their profession. The first epistle, for example, was written not only to "the church of God which is at Corinth," but also to "all that in every place call upon the name of Jesus Christ our Lord, both their's and our's." This designation will most certainly include all who professed to be Christians, without having anything to say as to their reality. Being on Christian ground, they are addressed as Christians. When therefore the apostle, having unfolded the wondrous subject of the ministry of reconciliation which had been committed to him, and to those labouring with him, beseeches the Corinthians not to receive the grace of God in vain, we understand it as a solemn warning against the possibility of their having contented themselves with a mere profession. Grace had been brought to them in the ministry of reconciliation, and they had professed to receive it; but if it had not wrought in their hearts and consciences in the mighty power of the Holy Ghost, they had received it in vain. For this reason the apostle cites a passage, spoken in the first place to Messiah, and applies it to the day of grace; and thereon he founds the appeal (for it is that), "Behold, now is the accepted time; behold, now is the day of salvation." He would have them to remember the character of "the accepted time," and to avail themselves of the grace which marked it while the opportunity was vouchsafed. It is really a word for the conscience.

III.

Numbers 10: 1-9.

It is quite true that a different word is used for blowing an alarm with the silver trumpets from that employed to blow, either for the convocation of the assembly, or for the gathering together of the princes. The former would seem to indicate a louder and more lengthened blast; broken up, perhaps, into short and persistent sounds. That the trumpet-call signifies testimony can scarcely be doubted. It is thus the testimony of God that gathers His people out from the world, and draws them together, as well as leads them forward in their journey through the wilderness. (v. 2.) None but the sons of Aaron, the priests, it is to be remarked, were permitted to blow with the trumpets; for those who raise God's testimony must enjoy freedom of access into His presence, and be in communion with His mind. This is beautifully illustrated in Nehemiah 4: 18, "And he that sounded the trumpet was by me"; close to his leader, to catch the guidance of his eye, and to hear the word of command. It is not enough, indeed, to give forth a testimony, even if divine; but the testimony rendered must be received from God for the moment, and hence the necessity for the qualification of abiding communion. The two other occasions for the use of the trumpets are in verses 9, 10, the significance of which may easily be gathered by the attentive reader. The testimony of God persistently sounded forth in the presence of the enemy, who would oppress God's people, brings God in for deliverance; and the trumpets must never cease to be blown "in the days of your gladness, and in your solemn days, and in the beginnings of your months . . . over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the Lord your God." Whenever God's people were gathered together, whatever the character of the assembly, there should alway be a testimony rendered, in communion with His own heart, to the death of His beloved Son, as the foundation of all their blessing. So now, "As often as ye eat this bread, and drink this cup, ye do show [announce] the Lord's death until He come." God's trumpet is thus still sounded in the assemblies of His saints. The trumpets, it may be added, were to be of silver, and to be made "of a whole piece."* (v. 2.) Silver in Scripture is often significant of redemption; but it is also "the type of the immutable steadfastness of God's purposes and ways in the wilderness." While, therefore, all testimony is based upon redemption, it partakes of the unchangeable character and thoughts of God Himself, and hence it can never fail of accomplishment. (Compare Joshua 23: 13, 14.)

*The rendering "of a whole piece shalt thou make them" is questionable. It should be rather, as in the Revised Version, "of beaten work"; or, as others, "of beaten silver."

p. 193.

I.

John 7: 16, 17.

The Jews, accustomed to listen to the rabbis, were astonished that Jesus, an illiterate Man from their point of view, could teach as He did. But His doctrine was of the Father, not human. The means of understanding it was a state of soul answering to such a mission; the desire to do the Father's will would recognise the word which came from Him. The moral state of the soul, the single eye, is the means of receiving, of intelligently discerning, the doctrine that came from the Father; the conscience is open, the heart quite ready to receive the truth. Many things in the teaching may go beyond the knowledge possessed by such a soul; but the teaching answers to its needs; it bears to it the impress of truth, of holiness; it suits God; there is not self-seeking. The good of souls is sought, the conscience is sounded, however dealing in grace. Now there is a conscience in all men, and here the desire to obey is supposed. Such a man discerns that which is of God when God speaks. It is not reasoning which convinces the mind; reasoning never convinces the will, but the desire being there, it is God who adapts Himself in His teaching to the wants and to the heart of man. J. N. D.

II.

John 7: 37, 38.

Whether there is any allusion in verse 37 to the custom of fetching water in a golden vessel from the pool of Siloam in the several days of the feast of tabernacles, and then pouring it out into another vessel on the altar, it is impossible to say. Nor need we be concerned to ascertain; for it is with the truth signified in this blessed invitation of our Lord that we have to do. It is clear, from verse 39, that the invitation is anticipatory; that is, that it looks on beyond the cross to the time when the Lord should be glorified on high; for it is from thence the Holy Ghost has been given to believers. (See John 14: 26; John 15: 26; John 16: 7.) And living water represents life in the power of the Holy Ghost, life therefore in Christ. And hence it brings those who possess it into a new scene, into the place where Christ is. To quote the words of another, "It is well that we should call attention to three operations of the Spirit of God. In John 3 we are born of the Spirit; in John 4 it is a fountain springing up to everlasting life. Here (in John 7) the new man enters into the enjoyment of things not seen, of things heavenly and eternal. When they fill the heart, when the heart, drinking of that which is in Jesus, is satisfied, then these things overflow, and refresh thirsty souls. Heavenly affections meet souls, showing what it is that revives a soul without God, which groans without knowing, perhaps, what is wanting. The words of Jesus were truly some of these waters." But it is necessary to mark the two actions indicated., First, the thirsty soul comes to Christ, drinks, and is satisfied. To "drink" is, of course, a figure in relation to the symbol, water. In this gospel man is seen as dead rather than guilty (John 5: 24, 25), as without spiritual life. It is Christ therefore as risen out of death in the power of life, and as glorified, who alone can meet his need. Hence His cry, "If any man thirst, let him come unto me and drink." And coming, he passes out of death into life, himself now, by the gift of the Spirit, in a new state and condition, and belonging to the sphere "of things heavenly and eternal," into which he will be actually introduced when the Lord comes to receive him unto Himself, that "where He is, he may be also." (John 14.) Secondly, there is believing. "He that believeth on me, as the Scripture hath said, out of His belly shall flow rivers of living water." Believing here, it should be well observed, is not like "coming," once and for all, but it is faith in continuous activity, as the condition for the outflow of the rivers of living water. It is the same in chap. 14, where we read, "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do, because I go unto my Father." (v. 12.) In other words, it is not simply a believer, but a believer in whom faith in Christ is in present exercise, of whom these things are said. This is of the first importance; for it reveals to us first of all the qualification for being a channel of blessing to others, viz., that we must be in living connection, through faith, with Christ as the fountain — and, together with this, it enables us to discover the secret of all power in service. (Compare Matthew 21: 21; Luke 17: 5, 6, etc.) It is a wonderful thing to reflect upon, that the rivers of living water that first flowed forth from Christ may now flow, and will flow, from His people who live by the faith of the Son of God, who loved us and gave Himself for us.

III.

Philippians 3: 12-15.

The apparent contradiction in these verses springs from mistranslation. "Perfect" in verse 12 should be "perfected"; and this means, as the context shows, conformity to Christ, in body, as well as morally, at the resurrection from among the dead. (v. 11.) Then, when the Saviour, the Lord Jesus Christ, shall change the body of our humiliation (our vile body), that it may be fashioned like unto the body of His glory (His glorious body), according to the working whereby He is able to subdue all things unto Himself (vv. 20, 21), we shall be in our "perfected" condition; and it is to this the apostle refers when he says, "Not as though I had already attained, or were already perfected." But when he says, "Let us therefore, as many as be perfect, be thus minded" (v. 15), the meaning is quite different. "Perfect" here is that translated in Heb. 5: 14 as "full age"; and this, in fact, is, in its general use, its proper signification. In other words, it implies mature Christians; those, according to the teaching of this chapter, who know Christ in glory, and the power of His resurrection; and accept nothing less than conformity to Christ, as so revealed, as the goal of the Christian, as the prize of the calling on high of God in Christ Jesus. To recognize this involves the acceptance of God's judgment upon the first man in the cross of Christ, and his utter displacement for faith, by the second Man, the glorified Christ; and also of the fact, that Christ glorified is the commencement of God's new order of things, after the pattern of which God is now working, according to His eternal purpose, to conform the redeemed to the image of His Son, that He might be the firstborn among many brethren. The "perfect," therefore, are those who accept, and are in the power of, the full truth of Christianity. This chapter, it may be said, presents to us the present effect, in the person of Paul, of the knowledge of this truth, of having Christ in glory as his alone object, while pressing toward the mark, with all the energy thus begotten in his soul, for the prize set before him, viz., conformity to a glorious Christ. E. D.

p. 220.

I.

1 Cor. 15: 45-49.

Scripture is more exact in its use of language than most suppose. It would, for example, be a great mistake to conclude that the two terms in this passage "the last Adam," and the "second Man" — are employed interchangeably as meaning one and the same thing. There is indeed a most significant difference. The "last Adam," as applied to our blessed Lord, points Him out as the Head of a new, the new race, in contrast with the first Adam as the head of the sinful race of men. This is developed in connection with the truth of the resurrection, and the condition of the resurrection body, and for this reason: It was not until after Adam had fallen that he became the head of a race of mortal men; and it was not until after His resurrection, although He was in His incarnation the Man of God's counsels, that our Lord became the Head of the new race. Therein too lies the significance of the contrast in verse 45, "The first man Adam was made a living soul; the last Adam a quickening Spirit." But this leads on to the difference shown in verse 47 between the first man and the second Man. The term "second Man" relates to the condition into which the new race will be ultimately brought; whereas, as we have seen, the last Adam has to do with headship. We say, "The condition into which the new race will be ultimately brought"; but this requires further explanation. The last Adam, although He ever quickened as the Son of God in all ages, is a quickening Spirit, and hence quickens after His own order, or according to His new condition, as the Second Man. The consequence is, that the life believers possess now is heavenly in its character; and it ensures, or rather the Lord Himself ensures, for those on whom He bestows life, the resurrection of the body after the pattern of His own glorified body. (See John 6: 40.) "As is the heavenly" — as Christ is as the heavenly Man — "such are they also that are heavenly," those who are of His race and order; and hence the apostle proceeds, "As we have borne the image of the earthy" — of the first man, who is of the earth, earthy — "we shall also," in resurrection, "bear the image of the heavenly," of Christ in His glorified body. (See Philippians 3: 20, 21.) It is a great thing for the soul to apprehend what is involved in these terms, both as to Christ Himself and as to those that are His. It is only thus that we can learn how completely we are dissevered from the first man, his condition and his home, and how that, as to the present character of our true life, as to our hopes and our future condition, we are a heavenly people. To understand what Christ is as the last Adam and the second Man is to understand what Christianity is, and what Christians are, and will be, according to God's eternal counsels.

II.

2 Cor. 2: 14-17.

There is no question that verse 14 should run, "Now thanks be unto God, who always leads us in triumph" (not "causeth us to triumph") "in Christ," etc. From the context it is to be gathered that the apostle had been somewhat interrupted in his labours by the state of things at Corinth. "Out of much affliction and anguish of heart" he had written to them, "with many tears," concerning the sin in their midst, and had sent the letter by the hand of Titus. In the meanwhile, he had gone to Troas to preach the gospel, and had hoped to meet Titus there; but not finding him, Paul, although a door was opened to him of the Lord, had no rest in his spirit, could not settle down to his work, because of his anxiety for tidings from the Corinthian assembly. He accordingly left Troas and went to Macedonia, where he was comforted by the coming of Titus, and by the tidings which he brought. (2 Cor. 7: 6, 7.) But the "thought of having left Troas affected him, for, in fact, it is a serious thing, and painful to the heart, to miss an opportunity of preaching Christ, and the more so when people are disposed to receive Him, or, at least, to hear of Him." It is in this state of mind that Paul finds his consolation in the fact that, whatever his own failures in service, he could yet thank God, who always led him and his companions in triumph in Christ, and made manifest the savour of His knowledge in every place. God had His way, and accomplished His purposes in the apostle's preaching wherever he went; Christ was everywhere proclaimed, and the savour of His knowledge thus went forth continually. In what follows, Paul alludes to the ancient triumphal processions after successful campaigns. The conqueror's chariot was followed by the captives taken in the war, and the aromatic perfumes burnt in honour of the successful general were a savour of life unto life to those who might be spared, and of death unto death to those who might be doomed to execution. The application is easy, "For we" (as led of God in triumph), says the apostle, "are unto God a sweet savour of Christ," that is, in preaching Christ, "in them that are saved and in them that perish." The proclamation of the gospel delights the heart of God; and this sweet odour, which goes up so acceptably to Him, becomes to those who receive the gospel and are saved, "the savour of life unto life; but to those that refuse it, those that perish, "the savour of death unto death." Fragrant, therefore, as the setting forth of Christ in the gospel is to the heart of God, it is yet a solemn thing when considered in the light of its tremendous issues for those to whom it is preached. It is this which leads the apostle to exclaim, "And who is sufficient for these things?" The answer to this question is found in the next chapter. (v. 5.)

p. 250.

I.

John 6: 53-56.

It is impossible in the limits of a "Scripture note" to give anything like an exposition of this significant scripture. The utmost that can be done, is to indicate a few points to help the reader to study it for himself. The first thing of importance to note, is the character of the death of Christ here, and in the gospel generally. He is not seen here as dying for our sins, although every aspect is included in His one act of death, but rather as bearing the judgment due to what we were as men in the flesh. In one word, it is the brazen serpent aspect (John 3); that is, the condemnation of sin in the flesh; and hence it is the judicial end of the first man, inasmuch as God passed judgment in the cross upon all that man was. Secondly, as corresponding with this character of the cross, man is not seen in this gospel as alive in his sins, as for example in the epistle to the Romans, but as dead, without one movement of life towards God, as morally dead, as in 2 Cor. 5: 14, Eph. 2 and Col. 2: 13. This is distinctly taught in John 5: 24, 25. Thirdly, "the flesh of the Son of man," and "His blood" can only refer to His death; for the two things could not exist in separation excepting in death. The contention — sacramentarian contention — that the Lord's Supper is referred to, ignores the plainest teaching of the chapter. That the Lord's Supper looks back to, and is the commemoration of, His death is true; and that the flesh and blood of the Son of man speak of His death is also true; but the two things must not be confounded. The meaning of eating, it may be noted in the next place, is identification with, appropriation of, and so assimilation. It is "to acknowledge, realize, feed upon His death — to identify ourselves with it before God, participating in it by faith." The last point to be mentioned is, that verse 53 should run, "Verily, verily, I say unto you, Except ye shall have eaten the flesh of the Son of man, and drunk His blood, ye have no life in you." Thereafter "eat," as rendered, is in the present tense. That is, verse 53 refers to the first appropriation of the death of Christ, as the way of life for dead souls, and the following verses speak of the continuous feeding upon that death in their several connections. A few words may be added upon the blessings specified. On the first, that of receiving life, we call attention to the following language: "In receiving by faith Christ's death as the absolute condemnation of that which I am, I have part in the efficacy of that which He has done. Sin has been before God, and has disappeared before His eyes in the death of Christ, who, however, had not known it. I say to myself, That is I. I eat it; I place myself there by the operation of the Spirit of God, not that I believe that it is for me personally, but I recognize what His death signified, and I place myself in it by faith in Him. There, where I was, in death spiritually, by sin and disobedience, Christ entered in grace and by obedience, for the glory of His Father, in order that God might be glorified. I recognise my state in His death, but according to the perfect grace of God, according to which He took my place there; for it is in this that we know, love, that He laid down His life for us. Now, if one died for all, then were all. dead. By faith and repentance I recognise myself there, and I have eternal life." (Collective Writings of J. N. D., vol. 33 pp. 292-3.)

Hence it is the Lord proceeds to say that he that eats His flesh and drinks His blood has eternal life; having eternal life the soul feeds upon His death constantly, for only thus can it maintain its new condition morally in having passed out of death into life, and be in the enjoyment of the assurance of resurrection at the last day. Already living in the new scene to which eternal life belongs, it awaits its perfected condition in resurrection. Further, the one who thus eats dwells in Christ in abiding communion, and Christ in him as the source of his power while still down here. And finally; "As the living Father hath sent me, and I live by [by reason of] the Father: so he that eateth me, even he shall live by [by reason of] me." It is not now eating the flesh and drinking the blood of Christ, but eating, feeding upon, Christ Himself, and upon Christ Himself in the place where He is, in His glorified state. Down here, as sent of the living Father, He lived "by reason of what the Father was and His living," and now he that feeds upon Christ lives by reason of what Christ is, for He is our life, and because He lives, we shall live also. "This is the record, that God hath given to us eternal life, and this life is in His Son." We live, therefore, in Him before the Father, and by reason of what He is, and hence it is as we feed upon Him that we really enjoy the life which is inseparable from Himself.

p. 278.

I.

Psalm 118: 14.

Whether this scripture is a quotation from Exodus 15: 2, or whether it is a repetition only of the same words, it is impossible to say. The point to be observed is their beautiful applicability to Israel's new deliverance, a deliverance as wonderful and complete as when they were brought out of Egypt and through the Red Sea by their Redeemer God. It is the voice of the remnant in this Psalm, and of the remnant now brought through their final trials into blessing, looking back upon their past circumstances and celebrating their deliverance. The Lord Himself gives the key to its interpretation in the allusion He makes to the Psalm in Matthew 23: 39. The first four verses take up the well-known chorus of Israel's praise, and the fifth gives the occasion of the rehearsal of the enduring character of the Lord's mercy, "I called upon the Lord in distress: the Lord answered me, and set me in a large place." The distress had been caused, will be caused, if taken in its prophetic form, by the nations who will be gathered against Jerusalem, as we read in Zechariah, in the last days. Israel's case will then be hopeless to man's eye, and would be hopeless but for the intervention of Jehovah, "The Lord helped me." (v. 13.) Hence the burst of praise, as in days of yore, when standing on the banks of the Red Sea, "The Lord is my strength and song, and is become my salvation." Two or three other interesting features may be noticed. Suffering as they will from the hands of man, they yet recognise it as chastening from the Lord (v. 18, compare Heb. 12), and the effect of the chastening is to open their lips in praise in the Lord's house. (vv. 19-21.) Moreover, they connect their deliverance with the once rejected, but now glorious Messiah: "The stone which the builders refused is become the head stone of the corner. This is the Lord's doing; it is marvellous in our eyes," etc. (vv. 22-24.) The reader will find the study of the whole Psalm both interesting and profitable.

II.

Hosea 9: 15.

No language could more forcibly depict the moral corruption into which Israel had fallen than the words, "All their wickedness is in Gilgal." Gilgal, it will be remembered, was the place where the twelve stones taken out of Jordan were set up, the place of circumcision, after Israel had crossed the Jordan (Joshua 5); the place, too, where their camp was pitched, and to which they had to return after every battle. It was significant therefore in every way of death to the flesh, of the end of the first man, speaking now of its Christian meaning; for it was there that the truth of the Jordan was made good practically, just as that of the Red Sea was realised at Marah. Here then it was that Israel, forgetful of the import of Gilgal in their history, practised their iniquities in connection probably with idolatry, giving rein to, instead of circumcising, the flesh in all its inclinations and lusts. It was this which led the prophet to say, "All their wickedness is in Gilgal." Another illustration of the same kind is found in chapter 4: "Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth." (v. 15.) We refer now only to the use of the word Bethaven. There was a city of that name lying to the east of Bethel; but on several grounds, it is clear, we judge, that the Spirit of God uses the name here for Bethel. The reason is most solemn. The meaning of "Bethel" is the house of God (see Genesis 28); but it was in this very place that Jeroboam set one of his golden calves (1 Kings 12), and thereby seduced Israel into apostasy. (Compare Amos 7: 10-13.) It could therefore be no longer truly called "the house of God," and hence it is termed by the prophet Bethaven, "the house of vanity." The leaders of Israel were thus linking their idolatrous rites with the very places which ought to have reminded them of God, of His grace, and His claims. This aggravated in every way their iniquity. The application to our own day is as easy as sorrowful.

p. 306.

I.

Psalm 127: 2.

A question of translation has been raised on the last clause of this verse. It is contended by some that it should be rendered, "So He giveth His beloved in sleep." The word "in" however is not in the original; and out of some nine or ten versions consulted, almost all give the sentence as it stands in our version. Accepting this, then, as correct, we have to ascertain its meaning. The contrast drawn is manifestly between dependence on one's own energy and strength, and rest in the Lord. The first verse makes this clear. "Except the Lord build the house, they labour in vain that build it," etc. This truth is enforced in verse 2, the psalmist urging the vanity of seeking to attain the proposed end by human energy. He teaches, in short, that the Lord gives to His beloved what others seek after by their own persevering efforts and carefulness. You, he says, hope by striving and anxious labour, to reach your haven; the Lord bestows rest, as gift and blessing, upon His people. We do not therefore think that "sleep" necessarily means natural sleep; but rather that it is a figure for peace or repose of mind or soul. And what a blessed lesson to learn, that peace can only be enjoyed as the Lord's gift. "Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee." Another point may be noticed. The Psalm is attributed to Solomon; the "for" in the title being more properly rendered "of" — that is, "A song of degrees of Solomon." This may explain to us the introduction of the "house" and the "city." Solomon had learnt the lesson, in building the temple, that his work would be in vain, unless the Lord built it; and so also, as regarded the security of Jerusalem, that it would never be safe except the Lord kept it. This, moreover, has another application. The remnant of the last days is found in all these "songs of degrees," and they are thus prophetic. When restored to their own land, they will see the temple being built in unbelief, and the city guarded by an apparently irresistible force of human power. As instructed by this Psalm, they will be comforted by the knowledge that "they labour in vain that build" the temple; for the true temple will be built by the Lord Himself (Zech. 6: 12); and also that all the human precautions for the safety of the city will be utterly in vain, because they will be taken without the Lord. Into the obvious applications to ourselves we need not enter, further than to remark, that all rest of heart, freedom from anxiety, blessing upon the work of our hands — all these things are connected with dependence on the Lord.

II.

Colossians 4: 2.

The word here rendered "continue" is more accurately given by others as "persevere." The same word is found in connection with prayer in Acts 1: 14 and Romans 12: 12. (Compare also its use in Acts 2: 42-46.) It means that we all are to apply ourselves diligently to, to persist in, prayer, whatever the difficulties or the obstacles in the way. There is a reason, as well as a needs-be, for the exhortation; for whenever a soul, in the realization of its dependence, desires to wait on God in prayer, hindrances to it, raised doubtless by Satan, will be sure to abound; and, on the other hand, such is our natural slothfulness that nothing but purpose of heart, inwrought by the Spirit of God, will overcome it. Epaphras, named later on in the chapter, may be well cited as an example of this spirit — one who, as the apostle says, was "always labouring fervently" ("combating earnestly") for the Colossian believers in prayer, that they might "stand perfect and complete in all the will of God." Would that many such intercessors for the saints might be raised up in these last days. To "watch in the same with thanksgiving" will mean that we are to be careful not to forget to praise as well as pray, not to allow the responses of God in His grace to our cries to pass by without the expression of our gratitude.