Table of Contents

Comments on the Gospel of John

John 1

John 2

John 3.

John 4

John 5

John 6

John 7

John 8

John 9

John 10

John 11

John 12

John 13

John 14

John 15

John 16

John 17

John 18

John 19

John 20

John 21

Crucial Occasions in the Book of Acts

Comments on the Book of Romans

Foreword

Romans 1

The Case of the Uncultured Gentiles

Romans 2

The Case of the Cultured Greek

THE CASE OF THE JEW

Romans 3

What Advantage Has the Jew?

ALL CONCLUDED GUILTY

GOD'S RIGHTEOUSNESS REVEALED

Romans 4

Abraham and David Justified by Faith

Romans 5

Blessings Attending Justification

DELIVERANCE FROM SIN CONSIDERED

A CHANGE OF HEADSHIP

Romans 6

A Change of Masters

Romans 7

Change of “Husbands” But a Struggle for Freedom

Romans 8

Deliverance Simply by God's Truth

THE WORK OF THE INDWELLING SPIRIT

TRIUMPHING IN THE LOVE OF CHRIST

Romans 9

What of God's Promises to Israel?

Romans 10

Contrast Between Israel's Law and Their Need of Grace

Romans 11

Israel Yet to be Restored

Romans 12

Practical Response in Believers

Romans 13

Subjection to Proper Authority

Romans 14

Personal Conscience Toward God

Romans 15

The Propriety of the Gospel to Jews and Gentiles

Romans 16

Communications, Greetings and Closing

About the Author

Exploring the Revelation

Revelation 1.

Revelation 2.

Revelation 3.

Revelation 4.

Revelation 5.

Revelation 6.

Revelation 7.

Revelation 8.

Revelation 9

Revelation 10.

Revelation 11.

Revelation 12.

Revelation 13.

Revelation 14.

Revelation 15

Revelation 16.

REVELATION 17.

Revelation 18.

Revelation 19.

Revelation 20.

Revelation 21.

Revelation 22.

LMGRANT - New Testament Works

L. M. Grant

This document may be found online at www.stempublishing.com

You are welcome to freely access and use this material for personal study or sending to other Bible students, compiling extracts for notes etc, but please do not republish without permission.

With the prayerful desire that the Lord Jesus Christ will use this God-given ministry in this form for His glory and the blessing of many in these last days before His coming. © Les Hodgett (contact@stempublishing.com) (2011)

Comments on the Gospel of John

Comments on the Gospel of John

by L M Grant.

PREFACE

This sublime Gospel presents the Lord Jesus in the beauty of His divine glory, God incarnate, come down in pure grace and truth, the Word, the very expression of all that God is, the perfect Communicator of the thoughts of God toward man. Here we find many names and titles of glory, of grace and of dignity which are His, whether by reason of who He is, or what He has done or is doing. The precious deep things of God must of course be expected here; and yet the beauty of the Gospel shines with a sweet simplicity that cannot but attract the admiration of even the youngest believer. In Christ is seen the brilliant manifestation of the eternal God — Father, Son and Holy Spirit, — so that as we proceed through this book, everything else, good as it may be, will be seen to pale into insignificance as do the stars before the resplendent rising sun. The burnt offering aspect of His sacrifice is predominant here, His devoting Himself utterly to the will of God, all that offering rising as a sweet savor, to delight the heart of His God and Father, and glorify Him eternally.

John 1

CHRIST THE LIVING WORD (vv. 1-5)

Revelation 19: 13, speaking of the Lord Jesus, says, “His name is called the Word of God.” As such He had no beginning: in the beginning He was there. In person He is eternal. Yet also, He was with God, which shows Him to be a distinct person. Yet more than this, the Word was God:” He is a divine person. Then verse 2 is added to guard the fact that He was (and is) eternally distinct. In the eternal past, as in the eternal future, God is a blessed Trinity, Father, Son and Holy Spirit.

The Son then, as “the Word” is the pure expression of the thoughts of God, the blessed Revealer in person of all that God is. In verse 3 creation is ascribed to Him, He who has given everything being, and without whom nothing could exist. ”In Him was life.” Here is life in its pure, eternal essence, inherent in Him, as it is not in us. Indeed, He is the very Source of life, that strange, mystifying entity that defies all human investigation. Even natural life is a complete mystery to science: how much more so that eternal life so manifested on earth in the person of our Lord! That life in Him was the light of men. True knowledge and understanding is impossible apart from Him. This is of course spiritual light, another marvelous mystery, far greater than the mystery of natural light.

The light shining in the darkness, however, did not dispel the darkness around: indeed it is all the more brilliant because of this; yet people's darkened minds could perceive nothing of the reality and beauty of that light: rather they resisted it.

JOHN'S WITNESS TO THE LIGHT (vv. 6-13)

Verse 6 introduces John the Baptist, not mentioning his birth and early life at all, as does Luke's Gospel; but as “a man sent from God.” Divine sovereignty ordained John as the forerunner of the Lord, simply to bear witness of the Light, with the object of awakening faith in people's souls. People are not usually so blinded as to be unable to discern the fact that the sun is shining: we need no-one to tell us this. Yet mankind is in such spiritual darkness that he needs this witness as to the Son of God having come.

It is emphasized that John was not that Light, but only a witness of that Light (v. 8). For people are always ready to give mere man great honor and glory, while dishonoring the Lord of glory.

But Christ is “the true Light,” in infinitely pure contrast to all else that might be considered light, — He who, coming into the world, lightens every man. It is not that this necessarily enlightens their minds, but that Christ's advent sheds light upon His entire intelligent creation.

But though the Son of God has come into the world, His light radiantly beaming upon the creation He Himself had brought into being, yet “the world did not know Him.” Of course this is the world of intelligent beings, but insensate because of sin. Sad comment on the dreadful blinding power of evil over men's minds!

When coming into His own creation, His own did not receive Him, that is, of course, His own people, Israel. But Gentiles were the same: they too saw no beauty in Him, and were as guilty of His rejection and crucifixion as were Jews. Yet there were some happy exceptions, some who received Him, their hearts of course being prepared by God; and to those were given the right to become children of God. “Sons” is not the proper word here, but “children,” for it speaks of the actual filial relationship of those born into God's family. While John constantly speaks of Christ as “Son of God,” yet he speaks of believers always as “children,” not “sons.” Notice too that receiving Christ is synonymous with believing on His name. The context here manifestly implies reality in the belief. John 2: 23 uses a similar expression, but the vital reality was evidently lacking, for it was miracles that attracted those people, not the person of the Son of God.

Where faith is real, there is new birth. This cannot be “of blood,” which is natural generation, no inheriting from parents therefore. “Nor of the will of the flesh,” that is, all human energy or work means nothing here, no matter how determined. “Nor of the will of man:” the faith or zeal or intercession of another person cannot accomplish this birth for the lost sinner. “But of God.” It is exclusively a divine work. Notice how these four connect with the four Gospels. “Of blood” would remind us of Matthew, Christ being of the royal line, but this did not make Him the life-giver. In Mark His diligent, faithful service did not communicate life. Or in Luke His perfect Manhood as Mediator between God and men, was not the source of life to mankind. “But of God.” So John's Gospel presents Him as God manifest, the one blessed Source of life to man.

THE WORD BECOMING FLESH (vv. 14-18)

Infinite grace has brought the Creator down, to become flesh in incarnation. This is a magnificent miracle, that He who, infinite in deity (having no limitations), has come in bodily form, in Humanity assuming such limitations as are proper to true manhood. To us this is a cause of wondering adoration. Nor was this anything like a fleeting apparition, come and gone, but He “dwelt among us,” — constantly among the common people, to be known and understood, manifest and accessible. Also, though in Manhood, yet the glory of His deity as the only begotten of the Father, was plainly seen by His disciples, “full of grace and truth.” Notice, grace is mentioned first, for it is this that brought Him here. Verse 15 is a parenthesis, speaking of the witness of John the Baptist to the fact that, though Christ came after him, yet He is in person before him, and therefore preferred before John.

This wonderful manifestation is contrasted to the law in verse 17. Moses gave the law, but it brought no blessing. Grace and truth have actually come in the person of the Lord Jesus. Law demanded truth, but did not bring it; and it could not possibly bring God's grace, or favor.

More than this: the greatness of God's glory is beyond human conception, and never was seen by human beings. Yet the only begotten Son has in this world declared God. For He Himself is in the bosom of the Father. Only begotten speaks, not of His being derived, but of His unique, eternal dignity with the Father from eternity past. He has always been in the bosom of the Father. Only One who is Himself eternally God could possibly declare the eternal God.

JOHN SIMPLY “A VOICE” (vv. 19-28)

The faithful witness of John is now recorded for us. John was of the priestly family, but sought no place in the temple worship at Jerusalem. He was baptizing rather on the other side of Jordan, with multitudes coming to him from all Judea. Of course the Jews could not ignore this strange and powerful witness, and they sent priests and Levites from Jerusalem to question John. Without human credentials, with no authority from either Jews or Romans, no advertising, no public display, who is this man? But John briefly answers, “I am not the Christ.” He had no interest in talking about himself: what did it matter who he was? he was not the one Man of importance. Christ was the burden of his testimony, not himself.

They press him further as to whether he is Elijah (v. 21), no doubt with Malachi 4: 5 in mind. “I am not” is his curt answer. If this seems contrary to the Lord's words in Matthew 11: 4, the answer is that, though in a spiritual sense John was Elijah (that is, a prophet of similar spirit and power — Luke 1: 17), yet the Jews had thoughts of a literal re-incarnation, which was not by any means true: John was not personally Elijah.

But they persist: “Are you the prophet?” They refer to Deuteronomy 18: 15, the prophet spoken of by Moses, and who can be only the Messiah Himself, though the Jews did not discern this. John answers abruptly, “No.”

Finally, to their continual urging as to what he has to say about himself, John quotes Isaiah 40:3 in referring to himself as merely “the voice of one crying in the wilderness.” As to who this “one” may be, this is of no importance: it is his message that is important, “Make straight the way of the Lord.” Rather than speak of himself, he will draw attention back to the Lord.

But these questioning Pharisees cannot understand John's baptizing without better credentials, and they challenge his right to do this. He makes no effort to defend himself, but merely says he baptizes with water (a mere natural element); and turns attention back to his true witness as to Christ, One who stood among them, unknown to themselves, the lace of whose shoes John was not worthy to loose. Precious witness indeed! John is not turned from his purpose at all by Satan's cunning methods, and the interview ends. His single-heartedness in testimony is an example for every servant of Christ.

THE LAMB OF GOD ANNOUNCED (vv. 29-34)

Verse 29 introduces another day, as does verse 35 later, then verse 43. Each of these has details typical of succeeding dealings of God in grace. We have seen the day of John's testimony to Christ personally: now he presents Christ as the Lamb of God who bears away the sin of the world, and as the Son of God who baptizes with the Holy Ghost. Certainly verse 29 involves the blessed sacrifice of Calvary, the very basis for the eventual banishment of sin totally from this world. Note carefully it is not “the sins of the world,” but “sin,” that horrible root that has occasioned innumerable sins. It is only in a future day that this will be fulfilled. As to “sins,” however, only believers can say that He Himself bore our sins in His own body on the tree (1 Pet. 2: 24). Yet John's words are a clarion gospel message for the whole world: all who will honestly behold the Lamb of God will be eternally blessed.

But in spite of John's ringing witness, he himself says, “I did not know Him,” just as is said of the world in verse 10. He is not speaking of mere natural acquaintance, for their mothers were cousins, closely identified. but the glory of the person of Christ is infinitely higher than mere humanity: no-one can know the Son unless the Father reveals Him ( Matt. 16: 15-17). Only by revelation could John discern the great glory of this divine person.

But Old Testament prophecy, as well as the Father's revelation, had made known to John that this Messiah would be manifest to Israel. This was the basis of John's baptizing, which involved putting Jews in the place of death in acknowledgement of their total ruin under law. Such was the only proper moral preparation, in view of the presence of the Lord of glory.

Though John's witness in verse 32 refers to the occasion of his baptizing the Lord Jesus, yet John does not mention this, but rather the great and marvelous fact of the Spirit descending and abiding on Christ; that is, in fact, God's own witness to His Son in His anointing Him with the Spirit of God. Again John says, “I did not know Him,” emphasizing the Father's revelation to him that this anointed One is He who baptizes with the Holy Spirit. Who can this be? Certainly no mere human! Indeed, one who dispenses the Holy Spirit to men must in person Himself be equal with the Holy Spirit. He must be God. So John bears decided witness, “this is the Son of God.”

Verses 29 to 34 therefore refer to Christ's presentation as the Lamb of sacrifice, involving His great work of redemption, and as Son of God, involving His mighty work of sending the Spirit following His return to heaven.

ANOTHER DAY: A COMPANY TO DWELL WITH HIM (vv. 35-42)

This section now has a typical application to the present day of grace, giving us some underlying principles that clearly relate to the truth of the church, the heavenly gathering.

John is simply standing at this time, along with two of his disciples, but his eyes are drawn irresistibly to the Lord Jesus as He walks. As he contemplates the person and walk of this blessed Man, the exclamation arises involuntarily from his lips, “Behold the Lamb of God!” The admiration of his heart for the Lord Jesus cannot possibly contain itself. For verse 37 evidently indicates that he was not actually addressing his disciples. Yet his words have vital effect upon them: they leave John to follow the Lord. Often we influence others most effectively when we are not trying to influence them; for they can discern whether or not our adoration of Christ is genuine. We may be sure that John did not regret having his disciples leave him, in order to follow his Master.

The Lord's question to them, “What do you seek?” draws a lovely response, “Rabbi, — where are You staying?” Their interest was not that of the crowd in John 6, who sought Him because of the loaves and fishes (v. 26). They are concerned about His own dwelling place. This is the true character of the church of God, having her inheritance with Him in glory. It is Himself they seek (Cf. Psalm 27: 4).

There is no doubt then of the joy of His own heart in inviting them to “Come and see.” Where the Lord may have resided at this time, we have no indication, but it is more vital to us that this is typical of His eternal dwelling. They abode with Him only that day, but “we shall dwell with God's Beloved through God's eternal day.”

Andrew is now named as one of the two men. The other may very likely have been John, the evangelist, for he never names himself in writing this Gospel, though he delights to speak of the faith and devotion of others. Andrew gives his brother Simon a simple, straightforward message, which is effective in bringing Simon to the Lord. Andrew's visit with the Lord had left him no doubts that this was the Messiah of Israel. Here is another wonderful character of the church today, the privilege of bringing others to the Lord.

Simon is given a new name, Cephas (or in Greek Peter) defined as “a stone.” He is now the Lord's possession, and one of the “living stones” of which he himself writes (1 Pet. 2: 5), for the church is Christ's special possession composed of living stones.

THE SYMBOLIC FUTURE GATHERING OF ISRAEL (vv. 43-51)

Verse 43 introduces another day, which is appropriately symbolical of the regathering of the godly in Israel in the latter days after the church has been raptured to the Lord's presence. Galilee reminds us of this godly remnant. In view of going forth there, the Lord Jesus calls Philip to follow Him. Notice, this was not so with the two disciples in verse 37: their following was spontaneous and voluntary. Now Philip is to accompany the Lord to Galilee, not to His dwelling. But we are told nevertheless that Philip was of the same city as Andrew and Peter. Just as the church of God began with a nucleus of godly Israelites, so of course will this be true of the restoration of Israel at the end of the tribulation: in either case they come from the same root.

Just as Andrew had found his brother, so Philip finds Nathanael, with the ardent desire to share with him the preciousness of knowing the Messiah, the One promised by Moses and the prophets. He does not hide the fact that Christ had come from Nazareth, a place commonly despised. For no doubt Nathanael's objection voiced the common prejudice of the Jews, “Can anything good come out of Nazareth?” Philip was wiser than to argue the point, but is ready with the kind and practical invitation, “Come and see.”

It is this, a personal interview with the Lord, that will persuade any honest person. In fact, as Nathanael approaches Him, the Lord Jesus speaks striking words as to him. He already knew Nathanael as a true Israelite, having no guile. This of course does not mean without sin, but having a character of honest frankness in confessing his sins (cf. Psalm 32: 2-5).

Nathanael is puzzled, but the Lord answers his question by telling him that He had previously seen him under the fig tree. The fig tree is symbolical of Israel, once in fact dried up from the roots, but yet to spring forth in resurrection power. Very likely Nathanael had this in mind, and under the fig tree was both feeling and confessing the shame of Israel's desolate condition before God. This was a proper preparation for the Messiah. Now here before Nathanael's eyes stood the very One to whom he had been confessing! How quickly all of his doubts are dispelled as to who this is who so speaks!

There is no hesitation in his firm, decided confession, which beautifully illustrates the awakened faith of the remnant of Israel in the last day. When feeling the shame of their condition before God, they will all the more be attracted to the blessed person of the Son of God, the King of Israel!

The Lord observes the fact that Nathanael believed apart from seeing outwardly great things, as in the future he would, but because of the Lord's own words revealing that He knew Nathanael's inner being. Having been morally prepared for the Messiah, the moral proof was all he needed.

With a double “verily” or “most assuredly” the Lord assures him that he will see a greater manifestation of His glory in a coming day, heaven open and the angels of God ascending and descending upon the Son of Man. This will be the fulfillment of Jacob's dream in Genesis 28: 12, indicating as it does restored communication between heaven and earth, once interrupted by the corruption of sin; but Christ Himself being Mediator, in whom restoration is accomplished. His worldwide title, “Son of Man” is used, as embracing not only Israel, but all mankind. The angels of God will minister rejoicingly, but in subjection to the Son of Man, for that age will be in subjection to His authority, not to that of angels (Hebrews 2: 5-9).

John 2

A MARRIAGE ON THE THIRD DAY (vv. 1-12)

Now we are told of a third day, and a marriage in Cana. This is typical of Israel's new relationship with their Messiah and the receiving of the joy of His miraculous blessing in the millennial age. His mother being present reminds us of His original natural relationship to Israel; and His disciples are those in spiritual relationship with Him. When wine (typical of joy) is lacking, His mother can tell Him of the fact, but can herself do nothing about it.

Verse 4 may seem to us strangely abrupt, but He must clearly disown a merely natural relationship as any basis of blessing, and wait for His “hour.” The time of man in the flesh proving himself comes first (that which is natural), and only in due time will the Lord manifest His own blessed ability and preeminence. His mother bows to His words, and instructs the servants to obey Him; for the spirit of subjection to Himself is the one condition in which to receive blessing.

Verse 6 would teach us that the forms of Judaism, though having purification as their object, were empty. The number six speaks of the limit of man's work as falling short of bringing any blessing. “Two or three” is the number of witness, indicating that the law itself bears witness to its own inability to produce the blessing man needs.

At the word of the Lord Jesus the water is introduced, the waterpots filled. The water itself is typical of the word of God. Yet only as Christ Himself is recognized as the living theme of that word, does it bring the pure blessing and joy that can fill empty hearts. He does what the law could not do.

The governor of the feast learns the value of the good wine before understanding its origin; but the servants who drew the water knew. Authorities in Israel, though impressed by the great joy and blessing of the millennial age, will not know so well the source, as do those who have true servant character of submission to the word of God, and who draw the water of the word by diligent study. Of course, this has present valuable lessons for us as to our being “servants” in actual practice, fully obeying the word of God, and thereby knowing in reality the power and grace of the Lord Jesus. The word becomes “wine,” stimulating and rejoicing the heart. Notice too that the wine is not merely called “the best wine,” but “the good wine,” for none other can in any measure compare with it.

Verse 11 notes that this was the first of His miracles, and not done at Jerusalem, the boasted center of Judaism, nor yet at Nazareth, where He had been brought up, but in Galilee, where a lowly remnant of Israel was attracted by His blessed person: in this lowly sphere His glory was manifested.

AT JERUSALEM CLEANSING THE TEMPLE (vv. 13-25)

From Cana He went to Capernaum, His mother and brethren being with Him, as well as His disciples, and stayed briefly there. It was here that Peter, Andrew, James and John lived (Mark 1: 21-29). But as the Passover drew near He went up to Jerusalem. The Passover had been called in Leviticus 23: 4-5 “a feast of Jehovah,” but it had degenerated into merely “the Passover of the Jews.” The holy character of the temple itself was desecrated by the greed of men. They may piously affirm that they had brought the oxen, sheep and doves there as a convenience for those desiring to offer sacrifices, and that money changing was for the convenience of those who had come from other countries; but the bald truth was that money-making was their object. The place for this was in the business markets. These creatures of sacrifice of course all really speak of Christ: the ox, of His devoted service toward God; the sheep, of His submission to God; the dove, of His purity before God. How revolting then that these should be sold for monetary profit!

The Lord does not hesitate in using a scourge to drive the oxen and sheep out, nor to pour out the change of the money-changers, nor to overturn their tables, and to command the sellers of doves to take them away. He claims His Father's house for His Father, where men's merchandising is to have no place.

Observe the moral and spiritual power here that finds no active opposition from the Jews. However bitter their resentment, they could not resist this honorable action on His Father's behalf. The quotation from Psalm 69: 9 is at the time remembered by His disciples: for when that which was totally unbecoming to His Father's nature had dared to invade His Father's house, this could not but occasion a burning zeal in His soul. Let us take a solemn lesson from this as to what is becoming to God's house, the assembly of God, today.

Though unable to resist, the Jews question as to what credentials He had for doing such things. They cry for a sign, though they cannot deny the moral rightness of His action. But He will not satisfy this idle curiosity. The sign would be one (an infinitely powerful one) that they would not want. In their unbelief and hatred toward Him they would “destroy this temple,” but He would raise it up in three days.

They ignore His first words, as to their destroying the temple, but ridicule His raising it up in three days. He does not explain, but John does so for our benefit. Indeed His own body was the true temple of God, for God's glory had left the temple in the days of Ezekiel; but in Christ that glory dwelt in fullness. What a sign is the death and resurrection of Christ! Yet even this was blindly refused by the Jews. When it became fact, however, the disciples remembered His words, which then became deeply precious to them, confirming too the Old Testament scriptures. From that time we may be sure they searched the Old Testament much more ardently than they had ever done.

HIS OMNISCIENT WISDOM (vv. 23-25)

Verse 23 begins a new division of the book. At the feast of the Passover, a special day, when people were likely to be particularly influenced for the time, many believed in His name. But it was because of His miraculous signs. There is evident contrast here to the various people mentioned in Chapter 1, who were attached to the Lord Jesus because of what they saw in Him personally, their hearts drawn by the moral beauty of His own person, His truth, His grace. Or others later at Samaria, who told the woman, “Now we believe, not because of what you said, for we ourselves have heard Him and we know that this is indeed the Christ, the Savior of the world” (John 4: 41-42). He had done no miracles there, but His word had penetrated their hearts: they believed Him, not simply believing certain things about Him.

But these who believed because of the miracles were not to be trusted. This type of faith is not vital, but such as that of rocky ground hearers (Matt. 13: 20-21). They did not really know the Lord, but He knew them, and knowing their motives, did not trust them. This is certainly not merely human discernment, but His omniscience, as God, the Creator, who knows all men. He needed no witness from others as to any particular man: He knew what was in man. This is true of none but God, and many such expressions are found in the Gospel of John, to encourage our utter confidence in His divine knowledge.

John 3.

NICODEMUS, AND NEW BIRTH (vv. 1-21)

Among the many who believed because of the miracles, there was however one individual who was more seriously affected. Nicodemus comes to the Lord by night, evidently apprehensive of the displeasure of his fellow Pharisees if they knew of his serious interest in the Lord Jesus. He confesses what was common knowledge (though the Pharisees were not willing to confess it), that Christ was a teacher come from God. The miracles had proven it, and since this was so, Nicodemus at least is impelled to hear what the Lord says.

The Lord's answer was no doubt to Nicodemus both abrupt and startling. Solemnly, earnestly, he is told in effect that man needs more than teaching: he needs to be born from above in order to see the kingdom of God. No doubt the Lord speaks of the kingdom to be established in the millennial earth, for which Israel was looking. It is a religious, orthodox Pharisee who is virtually told that his whole life is valueless in God's eyes: he needs a new life, one that is not corrupted by sin from its conception.

Nicodemus, as the Lord intended, feels his way totally blocked. “How can a man be born when he is old?” (v. 4). To him it is incomprehensible, for he knows himself that his question is ridiculous, as to one having a second birth from his natural mother. In fact, that corrupted source could only give the same corrupted life anyway.

The Lord answers this in a way that was still far from clear to Nicodemus, but intended to stir his soul to realize that this was something altogether beyond man's ability to accomplish, no matter how religious he might be. He must be born of water and of the Spirit in order to enter the kingdom of God (v. 5).

Natural birth is “of blood,” not “water:” “the life of the flesh is in the blood.” But as well as being by the Spirit of God, the new birth is “of water.” Certainly this is not mere natural water, but explained in Ephesians 5: 26, where water symbolizes the word of God. Therefore we may say that the life of the Spirit is in the word (Compare John 5: 24; James 1: 18; 1 Peter 1: 23). The word of God and the Spirit of God work in perfect concord in this marvelous miracle of new birth: it is absolutely a divine work, for no-one's will or work has anything to do with his birth: it is of God.

One descended from Adam can only receive from his parents the same nature: he is flesh. But this new nature is “spirit” because born of the Spirit of God. Only this is suitable for God, therefore it should be no marvel to Nicodemus that one “must be born again” (v. 7).

The Lord uses the wind as an illustration of this (v. 8). In fact, wind and spirit are the same Greek word, both invisible and powerful. Man does not control it: it blows as it will; its sound is heard, but where it originates and where it ends man does not know. The same mystery is attached to the working of the Spirit of God in new birth.

Nicodemus has no argument, but is puzzled, and questions, “How can these things be?” (v. 9). But if he believes God, should he not expect that there must be things higher than man's observation? More than this, he was a teacher of Israel, therefore, as the Lord implies, he ought to have known something of such things, for they were in the word of God. Ezekiel 36: 24-28, referring to Israel being blessed in the coming kingdom, speaks of God's sovereign working in cleansing them with clean water, and giving them a new heart, putting His Spirit within them. Every teacher of Israel should have known this.

For the third time, in speaking to Nicodemus, the Lord Jesus uses the double affirmative, “Verily, verily,” or “most assuredly” (v. 11). How vital and crucial are His words therefore. He claims absolute knowledge of what He speaks, His testimony being of that which He “has seen.” But notice His using the plural “we” rather than “I”. The unity of the Father, Son and Holy Spirit is involved in what He speaks, for the Trinity is united in this testimony (Compare John 12: 50; John 14: 10; John 16: 13). How sad it is that man's heart is so darkened that he does not receive such witness.

The Lord speaks of having told Nicodemus “earthly things.” New birth was a matter necessary for the earthly kingdom in the millennium, as Old Testament prophecy itself witnessed. If Christ was not believed as to this, then how would He be believed if He told them heavenly things, for which there could be no other competent witness but Himself? Yet He had come to reveal heavenly things, things that are characteristic of the dispensation of the grace of God, in which saints are introduced into blessings that are eternal in the heavens, rather than connected with earth, even in its future renewed and prosperous state.

Verse 13 stresses the fact that there is no other competent witness to heavenly things. Though Enoch and Elijah had ascended to heaven, they were not available as witnesses: they had not come down from heaven, as had the Lord Jesus, the Son of Man. Shining through here also is the proof of the uniting of Godhead and Manhood in His blessed person, for even then, He was in heaven, fully acquainted with all that heaven held. (As to this verse there is another possible interpretation, that is, that it may be a parenthesis, not actually spoken by the Lord at the time, but inserted by the evangelist, who of course wrote long after Christ had ascended back to heaven.)

Verse 14 however was certainly spoken by the Lord , and evidently all that succeeds to the end of verse 21. He is not yet speaking of heavenly things (for Nicodemus was in no condition to receive these), but laying a basis from the Old Testament, which should speak to his heart. Moses lifted up the brazen serpent on a pole, in order that all Israelites who had been bitten by a serpent, when they simply looked, were given life rather than death (Num. 21: 9). So the lifting up of the Son of Man on the cross would be the vital basis of eternal life being given to previously judged sinners who believed in Him. The Lord had already spoken of new birth: now He shows that the only basis of this is His own death: and that life given by new birth is eternal in contrast to natural, temporal life. Eternal life is just as applicable for the earthly, millennial kingdom as for heaven (Matt. 25: 46). But in either case, man was a ruined, guilty sinner, and only the blessed death of the Son of Man on Calvary could remove this guilt, and therefore justify God in His giving eternal life. One would either perish or would have eternal life.

Nor does this apply only to Israel. “For God so loved the world.” This love is so marvelous that the beloved, only begotten Son of the Father was given by Him as a sacrifice for the sake of the whole world. Yet its value cannot be known by anyone who does not believe in Him: this applies only to “whoever believes on Him.” No-one (Jew or Gentile) is excluded except by his own unbelief. This is true as regards the kingdom of God: either one will be blessed in it by having eternal life, or he will perish in the tribulation, and for eternity. Of course it is also true as regards those who now have opportunity to receive Christ. Either they believe Him and have eternal life, or they shall perish eternally.

In these verses we see that as Son of God He was given: as Son of Man He was lifted up to die. God sent Him with the object of saving the world, not judging it, as He will when coming later in power and glory. Meanwhile, by virtue of His blessed sacrifice, salvation remains available for all the world.

If it is not received, the refuser is to blame for this, for the believer is not judged, while those who believe not are judged already. They are not on probation, as was Israel under law, for the coming of Christ has changed this. Law had proven man guilty: Christ has taken the place of the guilty under judgment at the cross. If one therefore receives Christ, he is saved: if he refuses Christ, he refuses salvation, and chooses to be himself left under the judgment he deserves. To refuse to believe in the name of the only begotten Son of God is both dreadful folly and grossly insulting to God.

The judgment (pure and righteous) is this, that light has come in the person of the Son of God, therefore unmistakable as clear, shining light, but people loved darkness, to which they were accustomed, and under which they preferred to hide their evil deeds.

One who loves darkness hates the light: he cannot endure simple, candid truth, for this would expose the evil of his works, just as one's eyes can hardly endure bright light after being long in darkness.

But if one has nothing to hide, then he does not fear the light. No doubt Nathanael illustrates this in John 1: 47-48. Having “no guile,” no deceitful covering up of evil, he could come with confidence to the Lord Jesus. Certainly in coming to Him, one finds himself manifested as he really is, and honesty does not object to this: the person's deeds are wrought in God, that is, as subject to God.

This ends the Lord's words to Nicodemus, who no doubt found these things worked more and more into his soul before we read of him again in John 7: 50.

THE OVERLAPPING OF JOHN'S BAPTISM AND THAT OF CHRIST (vv.. 22-36)

Between verses 21 and 22 some time has evidently elapsed, during which the Lord and His disciples had left Judea. Now returning there, they remain some time, baptizing, though it was not He, but His disciples, who did the baptizing (John 4: 2). This baptism must have been of the same character as that of John, that is, “unto repentance,” for it could not be our present Christian baptism, which is unto Christ's death (Rom. 6: 3). This is the only record of the disciples baptizing before Pentecost, though it is said in John 4: 1 that more were baptized by them than by John. At this time John was still baptizing, though his ministry was short-lived before his being imprisoned.

It is interesting that the question raised in verse 25 between disciples of John and the Jews, concerning, purifying, is not directly answered. No doubt the Jews connected baptism with purifying, for cleansing is certainly implied in it. But this outward cleansing is only symbolical of the need of a deeper, spiritual cleansing. There is no doubt that John knew this. But instead of speaking to him directly about this, they inform him that the Lord Jesus had been baptizing, with many coming to Him. No doubt John's answer does take care of the purifying question too, for it points to the One who alone could accomplish purification in vital reality for people's souls. John's ministry was designed by God to be unfinished, for John consistently turned attention away from himself to the only One who could possibly accomplish the ends that mankind deeply needed. John was simply a witness to Him, and his lowly steadfastness in maintaining this is a salutary example for us.

The Jews in coming to John apparently expected their report to incite some jealous rivalry in the prophet. But John faithfully tells them that “a man” (whether John or anyone else) “can receive nothing except it be given him from heaven.” God had sent John for a purpose: all he needed was to fulfill that purpose, not to be envious of another because of the other's work, which was clearly given by God. This was specially so in regard to Him who is the eternal Son of God. Had not John told them plainly that he himself was not the Christ, but was sent before Him? Is he to be envious of the One to whom he bears witness, whose glory is so great? No indeed: Christ is the true Bridegroom of Israel. Not that she was His bride as yet, nor is she even now; but John's words are prophetic of the bride (Israel) as restored to God in the coming millennial age. Christ has title to her complete allegiance, not John. But John was the friend of the Bridegroom, glad to attentively stand and hear Him, John was not to be of the bride, for we know he was martyred, and has a place in heaven: he is neither of the heavenly bride, the church, nor of Israel, the earthly bride, but of a distinct company. However, only the sound of the Bridegroom's voice rejoiced his heart, so that his joy was complete. He is certainly not envious of his Lord, nor of the bride either: the contemplation of Christ and the sound of His voice is to him fullest satisfaction.

But more: “He must increase.” The Lord Jesus had come in lowliest circumstances: therefore His greatness must be more and more manifested. Now also His voluntary sacrifice has been a marvelous basis for the increase of His glory even today, His name known in every nation; and yet to be known in fullness of glory when all shall bow at His feet. In view of this, John is glad to decrease.

Christ had come from above: He was above all. John, and all the children of Adam, were of earth, and could only bear witness from that viewpoint. Christ, from above all, witnessed of what He had seen and heard; and though crowds may have flocked to Him, His testimony was generally not received (cf. John 6: 66). But one who did receive His testimony was thereby affixing his seal to the fact that God is true: he had committed himself to this stand of confidence in Him.

For it was the words of God that Christ had spoken. Faith alone recognized Him as sent from God, for the Spirit of God dwelt in fullness within Him. It was no longer a limited measure of the Spirit's operation, as seen in the Old Testament partial revelations of God's glory, but God fully revealed in His Son, in the full demonstration of the power of the Spirit. More than this, the fullness of the Father's love for the Son is seen in His giving all things into His hand. The Son can be trusted with the disposition of all creation. The unity of the Father and Son is absolute and infinite, so that the Son is the perfect representation of the Father.

One must therefore believe on the Son: there is no knowing the Father apart from this, and in believing he has eternal life. This is a vital, personal belief in the Son personally. On the other hand, one who is not subject to the Son shall not see life. Therefore, one has either eternal life, or no life at all. The awful alternative to life is the wrath of God abiding on the unbeliever. This certainly shows us what God thinks of His Son, and on the other hand, what are His thoughts toward those who refuse His Son.

John 4

A SAMARITAN WOMAN GIVEN THE WATER OF LIFE (vv. 1-26)

The Lord now leaves Judea because He knew the Pharisees' thoughts as to His baptizing more disciples than John. Not that the Lord Himself did the baptizing: this was left to His disciples: they could bury the dead, whereas He is the life-giver. No doubt the Pharisees would, in malicious ignorance, contend that He and John were rivals: the Lord would leave them no excuse for evil contentions.

He goes to Galilee. Observe here a dispensational picture. Galilee is the place of the despised Jewish remnant, in contrast to the proud claims of Judean orthodoxy. Rejected by Judea, He leaves them to their desolate house, and goes toward Galilee, in view of the restoration of a godly remnant of Israel for blessing in the millennium. On the way He goes through Samaria, and here there is wonderful grace to a sinful woman, the lovely revealing of the gift of the living Spirit of God, and of worship to the Father. Thus the dispensation of grace intervenes before He comes in blessing to restored Israel (Galilee). The woman (whatever mixture of Jewish blood may have been among the Samaritans) had no claim to Jewish privileges, though she knew of the Messiah. At this time many of the Samaritans believed, so that He remained there two days (possibly picturing the two thousand years of the dispensation of grace).

The parcel of ground in verse 5 is referred to in Joshua 24: 32, Joseph's burying place purchased by his father Jacob. Joseph's death is typical of that of the Lord Jesus, which is the very basis of the water of life being given to guilty sinners. Jacob's well, a source of living refreshment, is in the same location. Here the Lord, being wearied from His journey (indicating the reality of His Manhood), reclined on the well.

A woman of Samaria comes alone to the well, for it was not the usual time for women to draw water, and she was likely not welcome among others. She is surprised that this solitary Stranger, manifestly Jewish, should ask her for a drink, for she had expected Him to totally ignore her, as Jews did generally. How little she knew His heart of infinite grace! Does not the Lord of glory seek refreshment from all His intelligent creatures? His answer to her puzzled question is lovely. If only she knew God as the giving God He is, and if she knew who was speaking to her in such gentle grace, she would have asked of Him the answer to the need of her lonely, thirsty soul, and He would have given her living water.

Still, her thoughts rise no higher than the well. How could He draw water without rope and container? Or was He greater than Jacob, to accomplish this in some unheard-of way? Did not Jacob use the same means as she? Also, was he not dependent upon the water of the well, and his children also, and his animals?

But the Lord does not tell her how much greater than Jacob He is: He knows rather how to lead her to find this out for herself. He then tells her what she herself knew, that, though drinking of the water of the well, she would thirst again; and from this He proceeds to tell her what she had never heard, that if she would drink of the water that He freely gave, she would never thirst again forever, that water being a well within the receiver, springing up into everlasting life.

Today we are privileged to understand that this living water is the Spirit of God in living reality working in the soul, to give a refreshment and satisfaction unknown except by His divine power (cf. John 7: 37-39). The fullness of this was not to be known until the day of Pentecost (Acts 2), but the woman is encouraged in this blessed direction.

She does not yet understand, but her heart is awakened, and evidently also a genuine confidence in this unusual Stranger, so that she does just what He had suggested to her: she asked for this living water. She was indeed a thirsting soul, and weary of her very existence, weary of coming to draw water.

However, it is not only her heart that must be reached. This having been done, now the Lord gently and wisely probes her conscience, telling her to call her husband. To this she replies that she has no husband. But He does not allow her to slip out of her responsibility by these words. He simply and pointedly lays bare her whole past. He knows she had had five husbands, and was now living with a man who was not her husband. How devastating an exposure! Yet He says no more: He does not condemn her.

How deeply she is affected only He Himself knows; but she does not excuse or defend herself: the light has manifested her, and her words acknowledge it: she perceived that He was a prophet, therefore that He was speaking for God. This turns her thoughts to the solemn question of her relationship with God. However, she does not mention God, for her conscience is not at peace with Him, and rather than speak of her own needs, she speaks of her fathers' traditional worship, in opposition to the Jews' worship at Jerusalem. How formidable such barriers seemed to both Samaritans and Jews! The place of worship was to them so vital that they forgot the Object of worship!

With a few pointed words the Lord Jesus discards all that is mere religious prejudice. Gently but firmly He asks her to believe Him: the hour was coming that neither in Jerusalem nor in Mt. Gerizim would the Father be worshiped. Certainly this prophecy has been fulfilled in all the history of the present dispensation.

Yet He will not by any means excuse the unholy worship of the Samaritans: they worshiped because religiously minded, with no sense of having to do with a living God, and no realization of a serious need of salvation. Jews knew what they worshiped, for God had set His name at Jerusalem, and they generally had some conscience toward God, which involved the acknowledgement that salvation was a dire necessity that would come only through Judah, for the Messiah must come from Judah.

Though verse 21 has not yet been fulfilled, yet verse 23 says that not only was the hour coming, but it had already arrived, when the true worshipers should worship the Father in spirit and in truth. This was true because the Lord Jesus had come, the One who fully reveals the Father, and through whom the Father was seeking worshipers. In Christ the formal worship of the law is done away: indeed such “carnal ordinances” could never satisfy the Father's heart. Worship “in spirit” is in contrast to fleshly worship, for it issues from the inner springs of one's being. Certainly worship must be “in spirit” if it is to be “in truth,” for one might worship formally who has no heart in the matter at all, which is pretense rather than truth. But the Father's presenting His own Son before the eyes of mankind was the means of drawing out worship in spirit and in truth on the part of some at least.

To show the perfect suitableness of this, the Lord appeals to the fact that God is a Spirit. Since this is the essence of His being (not material at all), it surely follows that material forms of worship are nothing to Him: it is the spiritual reality that counts. Worship of the Father must be in spirit and in truth. Wonderful is the fact that the Son has revealed this.

These words of the Lord Jesus have very real effect upon the woman's heart. No longer does she speak merely of the well, or even of worship. When the Father personally is presented to her, then she is ready to speak of the Messiah, the Christ, He who was promised as coming. She knew He was the One who could answer every question as to God. However feebly she realizes it, yet she really voluntarily confesses that it is Him she needs.

Then the simple, marvelous answer is given her, “I who speak to you am He” (v. 26). What a revelation to her burdened heart! She needed nothing more.

THE HARVEST READY FOR REAPING (vv. 27-38)

The wisdom of God ordered that the Lord's disciples should arrive back just at this time, and the woman is left with nothing more than to consider the wonder of the Lord's simple words. The disciples do not understand the Lord's speaking to a Samaritan woman, but they dare not criticize either Him or her. How could they?

She has forgotten the water from the well. She leaves her waterpot and returns to the city, yet with a heart so affected that she must share this astonishing revelation with others, in this case the men. Nor is it a matter of merely telling them what she had heard, but of urging them to come and see Him, One who had opened her whole past history to her. Of course they would know that this could be no flattering exposure; and they would certainly be impressed that a true exposure should have such an effect on her that she was drawn to the Man who made it, rather than repelled. It is little wonder they came to Him. Of course, He had not told her every detail of her past, but He had said enough that she knew that her whole heart and life was laid bare before His eyes.

While she is gone, however, in answer to His disciples' urging Him to eat, the Lord speaks of having food to eat that was unknown to them. Surely His heart was full at the thought of the poor, sinful woman having found the answer to the crying need of her soul. They do not understand this, and He tells them that His doing of the Father's will was His real food, that which truly satisfied His appetite. The power of a spiritual joy often far transcends the cravings of natural appetite; and there is nothing like the joy of doing the Father's will. The Lord adds also, “and to finish His work.” This lowly service of His would continue until its culmination in the atoning death of the cross. Only He could speak in this way.

But He nevertheless uses the occasion to stir and encourage His disciples to the diligence of labor in His harvest. They may speak of harvest being four months away, and no doubt the great harvest of the coming kingdom can only come in God's time; but for those who have eyes to see, the fields were white already to harvest (v. 35); thirsty souls were ready for the water of the word of God, and needed only to be found. So the Lord encourages His disciples in such work. Yet none of them seemed ready to respond, even after the Spirit of God had come at Pentecost; and Philip, a Hellenist (not an apostle), with a fervent gospel heart, goes to Samaria first to reap a bountiful harvest (Acts 8).

But the one who reaps will gain by it, in fact gathering fruit in view of the life that is eternal, in contrast to mere natural gain (v. 36). Then when the reaping is done, both sower and reaper have cause to rejoice together. For the sowing is done generally long before the reaping, and in regard to the word of God planted in souls, it is very commonly done by a different worker than the reaper (v. 37).

The sower may be a diligent worker, yet waiting long for results. Then the reaper may find wonderful results, not realizing how much labor has been expended by others before he ever arrived on the scene. Others had labored and he reaps the benefit of their labors (v. 38). But both may rejoice together, for it is God who gives the increase. How good it is if we value such unity in the work of the Lord.

We do not know who might have sown the word in the hearts of the men of Sychar before this time; but many believed on the Lord Jesus because of the testimony of the woman. The Lord began a mighty harvest, but gave to her the privilege of entering into the labor of reaping. How lovely an encouragement for one who had been in such shameful debasement!

These Samaritans were a contrast to the men of Gadara, who, because of the great grace of the Lord Jesus, besought Him to leave them (Mark 5: 17). The Samaritans rather besought Him to remain, which He did for two days (v. 40). We should consider well here that it was not because of His miracles that they were attracted to Him, but because of His word, first His words to the woman, to which she bore witness, then His own direct word to them. No doubt this two days is symbolical of the present age of grace to sinners of every class, Jews and Gentiles. “And many more believed because of His own word” (v. 41). The fruit of His word becomes abundant indeed. More than this, they tell the woman that, though her testimony had first influenced them, yet it was hearing Him themselves that was the real cause of their faith, faith that He is the Christ, the Savior of the world, not only of Israel (v. 42).

IN GALILEE: THE NOBLEMAN'S SON HEALED (vv. 43-54)

Verse 43 records the Lord's going on to Galilee, not to Nazareth, but Cana. Galilee is connected with the remnant of Israel, rather than Israel in her first estate, of which Judah would speak. So after the blessing of the church in this present age, the Lord Jesus will appear to the godly in Israel at the end of the tribulation, and will be received (as the Galileans received Him) on the basis of what He had before done at Jerusalem. Then will Israel realize the infinite value of His blessed sacrifice long before accomplished for them at Jerusalem.

Yet again we see what is so characteristic of Israel. The ruler from Capernaum, whose son was sick, is most importunate that Christ should come and heal him (v. 47). The Lord laments the man's slowness of heart to believe apart from signs and wonders. There had been none of these in Samaria. Yet in answer to the man's urgent plea, rather than go down, the Lord tells him that his son is healed (v. 50). The answer is above all that he had asked or thought. So indeed the grievous wound of the nation Israel will be healed in the coming day, in spite of the slowness of their faith.

But the ruler did believe the Lord's word, and returning had his faith confirmed before reaching home (v. 51). No doubt the servants were on their way to tell him there was no longer any need for the Lord to come, since the boy was well. When he found the fever had left the boy just at the time the Lord had spoken, then no question could remain: both he and his whole house believed (v. 53).

The turning of water into wine at Cana was the Lord's “beginning miracles:” now this case is said to be His second miracle in Galilee. The first shows the ministry of divine grace supplying living, precious joy in Israel in contrast to the empty formalism of their whole existence up to the time of the manifestation of the Lord Jesus, as will be so clear in the future day of His being revealed. The second shows the effects of that blessed grace in connection with the nation itself, virtually reduced to a state of death, and given new life.

John 5

AGAIN IN JERUSALEM: THE POOL OF BETHESDA (vv. 1-15)

Once more we find the Lord Jesus visiting Jerusalem, and as in John 2: 13 the feast is called “the Jews' Passover” rather than the Passover of Jehovah, so here “a feast of the Jews” is the occasion of His visit. The feasts (or “set times”) instituted in Leviticus 23 were really for Jehovah's pleasure in His people; but these had degenerated into merely occasions for the Jews' pleasure.

The pool of Bethesda (meaning “house of mercy”) by the sheepgate would remind us that though God is indeed a God of mercy, and the water (the word of God) does have healing power, yet under law the availability of this was practically nil. This was true in spite of the nearness of the sheep gate, which typifies the entrance of the sheep (the people of God) into the city. The five porches adjacent to the pool would speak of the responsibility which, under law, man had assumed (v. 2). But rather than producing active work and blessing, they were filled with impotent people. The responsibility imposed by law only found mankind helpless and without strength.

It is of course strangely unusual that an angel would once in a year trouble the pool in order that the first person then in the pool would be healed of whatever disease he had. How pathetic a sight is the great crowd waiting for blessing that could come only to one individual! Why could not all be healed? This would be no problem to God. But God intended this as a pertinent witness to the Jews to the fact that under law man was really in a blind, crippled, dried up state, unable to help himself. Though there was a possible glimmer of hope for one who was well enough to get quickly into the water, yet there was absolutely no gospel to the helpless. Also this exposed the true motives of mankind under law. Each was there because of his own selfish desire to be first. Law told him to love his neighbor as himself, but this really only manifested the fact that he did not do so. Which of them would be thankful that his neighbor had gotten the blessing? Notice too that an angel is used here, which implies that man is at a distance from God, as could only be the case under law.

John 6: 1-13 is in beautiful contrast to this. There the blessed Son of God Himself provides abundant blessing for every soul, and more, so that all may be fed as much as they desire. This is grace.

When the Lord Jesus came among these sadly afflicted people, we read of none imploring His mercy in healing them: all apparently have their eyes elsewhere, though the hope of blessing under law is forlorn at best. The one man to whom the Lord speaks (though for 38 years infirm) only thinks of the troubled pool when he is asked if he desires to be healed, and of the fact that there is no-one to help him (vv. 6-7). How slow are men's hearts to trust the blessed Lord of glory!

But the Lord did not merely help him: He speaks the word, and totally heals him; so that he immediately takes up his bed and walks in response to that powerful word (v. 9). Observe however that in spite of a crowd being present, the amazing miracle seems to have passed unnoticed; and no mention is made of any other healings. Evidently all eyes were on the pool, and the Lord of glory was ignored. So indeed do people so occupy themselves with law-keeping, which can never bring blessing, that they have no eyes for Him who is alone able to bless, and just as willing as able.

Though they have no eyes for the Lord, the Jews do take notice of a man carrying his bed on the sabbath day. When their criticism of him draws out the information that he has been healed on the sabbath, this awakens even deeper animosity against the healer (vv. 10-12). But sadly the man had not sufficient interest in his benefactor to even inquire who He was. How painfully in contrast is this negative attitude of the crowd, the Jews and the man himself, to the positive, wonderful blessing the Lord had brought to him!

The man further proves that he has not been born again in spite of his physical healing. The Lord's words to him in the temple (v. 14) indicate this too. There was no need to tell the Samaritan woman to sin no more, for her heart had been reached, but since the man is still in a negative condition of unbelief, the Lord speaks negatively to him, warning that further sin may issue in worse results. It is still the principle of law, for the man understands nothing more, in spite of grace having been shown him.

Besides this, he is more willing to ally himself with the Jews than with the Lord Jesus, for he goes directly to them to report Him as the One who had healed him (v. 15). What callous ingratitude, one would say: but so it is with one whose heart is not affected by the grace of God. Was he not immediately virtually inviting a worse thing to happen to him? This is in striking contrast to the man in John 9, who was healed of his blindness and took a clear decided stand for Christ (John 9: 17, 27).

EQUAL HONOR TO THE FATHER AND THE SON (vv. 16-23)

The Jews turn their attention from the man whom they had accused before, and both persecute and plot to kill the Lord Jesus, because He had healed on the sabbath (v. 16). How blind religious prejudice can be!

His answer to them is pointed and plain: “My Father has been working until now, and I have been working” (v. 17). This was no mere servile work, with the object of selfish gain. But God's rest (of Genesis 2: 2) had been broken through man's sin, and throughout the Old Testament He had worked unceasingly in seeking the restoration of the guilty: now Christ Himself, the Son of the Father, was doing the same work of seeking to reach men's souls in grace. This was certainly not the kind of work the law forbad.

But the Jews are the more incensed against Him in murderous anger because they knew that His claim of Sonship with the Father involves His equality with God (v. 17). Some who dare to profess Christianity today will deny this blessed fact, but the Lord does not deny it. Indeed, His following words emphasize and establish it unmistakably. How absolute is His double affirmative: “Verily, verily” or “most assuredly” (v. 19). What the Son was doing was in perfect co-ordination with the Father: it was impossible, because of His very nature, for Him to do anything independently of His Father. There can be no stronger claim of His equality and unity with the Father. What the Father was doing the Son also was doing. Those who resisted the word of the Son were resisting the Father.

In the same sense in which Christ spoke, He is exclusively the Son, He who is the prime object of the Father's love; and in the perfect complacency of that love, the Father has shown Him everything that He Himself does. Even greater works still the Father would show Him for the wondering admiration of His creatures. Consider His great work of redemption, resurrection, His giving of the Spirit and the building of His church, with those brought from among all nations, to form one body.

But the Lord speaks particularly of one greater work, that of His raising up the dead and quickening them (v. 21). The Jews accepted the doctrine of an eventual resurrection by the power of God, but in like manner the Son affirms that He Himself quickens (or makes alive) whom He will. Then this also goes on to the question of judgment. In fact, the Father has committed all judgment to the Son. Quickening is bringing life out of death, and is absolutely the prerogative of God: the Son therefore is God. Judgment too is the prerogative of “the Judge of all the earth.” Yet as the Father He does not judge at all. The Son has in fact been manifested, and has manifested God, so that it will not do for men to object that God is unknowable, and therefore that He would be unfair to judge men. The Son has been here, to be seen of men: He has been known, and rejected. Their Judge therefore will be One whom they have consciously rejected, the One who is Himself the living God.

This divine power seen in His raising and quickening the dead, and divine authority in His judging, are an absolute demand that all men should honor the Son in the same measure that they honor the Father (v. 23). Some may claim to honor the Father while refusing the Son, but it is a false claim: their dishonoring the Son is dishonoring the Father, who sent the Son as His own exact representation.

THE SON HOLDING THE ISSUES OF LIFE AND JUDGMENT (vv. 24-30)

In verse 24 is another emphatic and insistent “most assuredly.” The word the Lord Jesus speaks has in it the full authority of God, spoken in fullest unity with the Father who has sent Him. Therefore one who honestly hears His word and believes in the Father as having sent Him, is assured of now having eternal life. Marvelous, wonderful certainty! More than this, lest there should be any misunderstanding of so magnificent a declaration, the Lord adds that, as to the future, all is perfectly settled. Such a person is quickened rather than under judgment: He will never come into judgment at all, but is already passed out of death into life.

For the third time the Lord Jesus pressed the importance of His words, “Verily, verily,” (or “most assuredly”) I say to you.” “The hour is coming” intimates that which is true of the present dispensation of grace. “And now is” shows that the presence of the Lord Jesus Himself introduced this. Yet it remains just as true, though now He has returned to glory. The dead hear the voice of the Son of God, and they that hear live. One might object that a dead person cannot hear; but the power of that voice can penetrate where natural means are powerless. When one truly hears there is life immediately given. This is quickening immediately into eternal life, as verse 24 intimates. There is no intermediate condition: it is either death or life, a life that is eternal, a character of life far higher than what is natural, for it is the same wondrous life that is the Father and in the Son, as verse 26 implies.

This verse shows that in incarnation the Son was perfectly dependent on the Father. The Father, having life in Himself, has given to the Son, in incarnation, the same prerogative, “life in Himself.” This is intrinsic life, for He Himself is God manifest in flesh.

The Father has given Him authority also to execute judgment because He is the Son of Man. As such He has been made known to mankind, has entered into and known their circumstances, has proven His own blessed subjection to proper authority, so that no possible excuse is left for men to object that He is not fully qualified to execute judgment. Verses 28 and 29 enforce the solemn reality of the issues of life and of judgment being in His hand. As to this he bids them not to marvel, for the literally dead, those in their graves (in contrast to the spiritually dead in v. 25), will eventually, when the hour comes, hear His voice. That voice will awaken all the dead, and all will come forth from their graves. Not that all will rise at the same time, for He immediately speaks of two resurrections, that of life and that of judgment. In fact, the first is a full thousand years before the second. Compare Revelation 20: 4-5, where the resurrection of martyrs is seen to be the completion of the first resurrection. The main part of this is when the Lord Jesus comes for His saints before the great tribulation.

Again He emphasizes the fact that it is impossible for Him to do anything independently of the will of the Father. Though He Himself gives life, and He Himself is Judge, yet both of these are in total co-ordination with the the Father: His ear was open always to the Father's counsel. He discerned and judged every matter as He heard from the Father, who knows perfectly every involvement. He Himself, as Man on earth, sought only the will of the Father: therefore His judgment is just.

A FOURFOLD WITNESS vv. 31-47

The Lord has spoken marvelous things, unheard of before this time. However, He did not ask the Jews to depend on His own witness of Himself: if this were so, it could not claim to be true (that is, in the sense of being valid). But another bore witness of Him, a witness of absolute truth. This cannot refer to John the Baptist, for the Lord puts John's witness on a much lower level in verses 34 and 35. It is the Father's witness of which He speaks, both in the works the Father had given Him to finish, and in the Father's spoken word (v. 37).

Not that the Lord rejected John's witness, for it was true, but it was only what John had heard, therefore not first-hand witness. John had not known Him in eternity past: mere man's witness could not establish the eternal glory of the Son of God. Yet God had sent John in order that his witness might turn people to the Lord Jesus that they might be saved. There was no doubt of John's fervent reality and burning zeal, or of the clear, shining light of his testimony. It did have effect on great numbers, and the Jews generally at first rejoiced in this bright, prophetic witness. No doubt with many the novelty of it wore off, for they were not willing, in true repentance, to turn in heart to the Lord Jesus.

But the works the Lord Jesus did were clear, divine witness, for these were what the Father had shown Him, including the healing of the impotent man on the sabbath, works of compassionate goodness to His creatures. How contrary to this was the callous attitude of the Jews! In all of His works He was doing the will of the Father, a powerful witness indeed that the Father had sent Him.

But also the Father Himself had borne witness of Him. Crowds were present at John's baptism, and when John baptized the Lord Jesus, there was a visible sign of the Spirit's descending upon Him as a dove, and the audible voice of the Father declaring, “This is my beloved Son, in whom I have found my delight” (Matt. 3: 17). That voice certainly was heard; yet the Jews in hearing did not hear: they had no heart to hear in reality of faith. Nor had they seen His shape, for the only true revelation of the Father is in the Son.

The Jews here, in opposition to the Lord, proved that the word of God had no dwelling-place in their hearts, by the fact of their refusing to believe the Son, whom the Father had sent. They did search the scriptures, but not as honestly seeking the mind of God: rather only because they wanted eternal life apart from genuine subjection to God. But those scriptures were full of testimony to Christ Himself, and this they blindly ignored or refused. Their wills were set against coming to Christ Thus men may know a great deal about the truth of the Bible, while being utter strangers to the word of God.

P. 36

THE WITNESS INEFFECTIVE BECAUSE OF MAN'S PRIDE

From verse 41 to 47 the Lord exposes the root of the whole matter as being man's pride in desiring the recognition of men, with no real sense of being under the eye of God. As to Himself personally, He did not receive honor from men: the approbation of His Father was His one real delight. But His divine omniscience shines through in verse 42, that is, His knowledge of their inmost souls as being destitute of the love of God. Compare this with John 12: 43, those loving the praise of men more than the praise of God. For when God's love is really known, His honor is first and foremost.

This was true of Christ Himself: He honored His Father: He came in His Father's name; but the Jews would not receive Him. Another will eventually come who honors himself, exalting his own name, and Israel will receive him (v. 43) This is the antichrist of 2 Thessalonians 2: 3-10, a man who will exude the pride of the flesh. How could the Jews believe the meek and lowly Son of God, so long as they clung to the same pride as that of antichrist, desiring honor from mere creatures? God's approval — the honor that comes only from Him — was foreign to them.

Yet the Lord Jesus had not come as their adversary, to accuse them. Their actual accuser was Moses (v. 45), of whom they claimed to be disciples (cf. John 9: 28). Of course Moses was the lawgiver, and the very law that he gave was their condemnation, of which fact they were blindly insensible. But Moses wrote of Christ, in many ways, in type and prophetically, as the true and full answer to Israel's needs. Certainly then, if they had really believed Moses, they would believe Christ, just as if they believed the Father, they would believe Him. Moses' writings and Christ's words were perfectly concordant: therefore they did not believe Christ's words because they had not actually believed Moses' writings (v. 47).

John 6

FEEDING THE FIVE THOUSAND

The setting here is no longer Jerusalem, but Galilee, and the contrast to the

beginning of John 5 is striking. For here grace shines out beautifully, available for all, the miracle of the loaves and fishes being a sign to illustrate the gospel of free grace. But the sea of Galilee is called also Tiberias, named for the Roman Emperor, a reminder of Israel's humbling captivity and subjection to Rome. Great crowds follow Him, but not because they are concerned about His words. Curiosity as to His miracles seems to be the motive (v. 2).

Though going up into a mountain to be with His disciples apart, yet He is followed there by the crowds. The higher level here teaches us that grace comes from above: it is heavenly in character. The reference to the nearness of the Passover also surely intimates that the blessings of grace are the result of that of which the Passover speaks, the matchless sacrifice of Christ. Yet to the Jews it had merely become their feast.

The Lord raises the question with Philip as to where to buy bread for the need of the crowd. It is a question to exercise not only Philip, but everyone. Where is there sufficient grace to meet the crying need of all mankind? But Philip fails the test: his faith did not simply depend on the greatness of his Lord, as it ought. He does not even consider “where” to buy, but only sees the poverty of their finances in this matter (v. 7).

However, Andrew mentions a lad who had evidently already shown himself willing to give his lunch for the need of others (vv. 8-9). he had apparently not worried (as Philip and Andrew had) about how little this was. Certainly the Lord could have miraculously brought food into existence, without the need of the boy's lunch, but grace is illustrated here in the way it can use the smallest willing sacrifice of affection for Him in multiplied blessing. The five barley loaves (no doubt small rolls) speak of Christ as the bread of life in lowly humiliation and suffering. The two small fishes remind us of His passing through the waters of judgment for our sake.

To receive the blessing all are reduced to a common level and a state of inaction: they sit down, or recline (v. 10). Neither man's outstanding prominence nor his work has any place here. But the dependence of the Lord Jesus upon the Father is seen in His giving thanks, and from this point the provision is multiplied abundantly, as He distributes to the crowd (v. 11). Though other Gospels speak of the disciples' part in this distribution, in John the emphasis is on His own work. Nor was there any rationing: all could receive as much as they desired. There is no limit: we may have as much of Christ as we want.

When all were filled, there was to be no waste of what remained (v. 12) What we may not appropriate of Christ, God does appreciate. But also, is there not a hint here of blessing still reserved for all twelve tribes of Israel in a future day? The twelve baskets remaining may well speak of this.

NOT ACCEPTING MEN'S ADULATION, YET IN PERFECT CONTROL

Though the miracle was a sign of infinitely greater spiritual blessing, people saw only the aspect of material benefit, and were greatly impressed so as to acknowledge Him as Israel's promised prophet, the Messiah (v. 14). Sadly, this did not produce heart-submission to Him, but rather the partisan zeal to have such a king to liberate them from Caesar, and cater to the selfish pride of Israel. They were even prepared to use force to make Him a king. But knowing this, He left and went into a mountain alone (v. 15). His kingdom is not of this world, and He seeks the higher level of communion with the Father, above the world's confusion.

For His great miracle had not brought peace to a troubled world, nor was it intended to do so. This is illustrated in the evening, when the disciples began the return journey across the sea of Galilee. The stormy sea is a picture of the world's unrest that will in fact only increase in the dark hours of the tribulation period. Could He not restrain the wind and the sea from such agitation? Certainly, but He did not do so until the morally appropriate time. Yet He walked on the sea when it was raging, the Lord of glory in perfect control of all the elements (v. 19). The disciples needed this manifestation, for in seeing Him they were afraid, rather than simply adoring Him. They must learn in experience that He is truly Lord of all.

Though He will indeed reign as King eventually, yet now is the time for us to learn in the midst of adverse trial and need the moral and spiritual power of His authority. Israel will learn this in the tribulation. But it is necessary preparation for reigning with Him. When He is received into the boat the journey is ended (v. 21).

THE BREAD COME DOWN FROM HEAVEN

There were those who had seen the Lord's miracle of the multiplying of the loaves and fishes who were puzzled by the fact that the disciples had left by boat to return to Capernaum, without having the Lord with them; and yet that the Lord was not be be found on the east side of the sea. Other boats had come to the vicinity, but none others had evidently gone in the other direction (vv. 22-23). Yet they went to find Him, and they too come to Capernaum, where indeed He is found. No doubt their question as to when He had come also involved that of how He had come. But He ignores this completely, and solemnly, doubly affirms that they sought Him really because of natural advantage, the filling of their stomachs, not even because of the wonder of the miracles (v. 26). They had no heart for Him personally: why should He satisfy their mere curiosity?

They were willing to expend their energy for the food that perishes, but with no serious thought of the significance of the Lord's miracle, which of course indicated His blessed sufficiency to satisfy the eternal needs of their souls, giving the food that endures to eternal life. It is not that man's labor secures this food, for it is freely given by the Son of Man; but if people were just as earnest in seeking that their spiritual needs be met as they are in seeking their natural food, they would find Christ ready to freely give to them according to their need. Was the Son of Man qualified to do this? Absolutely! for “God the Father has set His seal on Him” (v. 27). He is true Man, God's chosen Man, sealed by the Spirit of God at His baptism, the only Mediator between God and men.

But the people were insensible to this, and instead talk about their own doings (v. 28). No doubt they would desire the ability the Lord had to multiply the loaves and fishes, and imagined they could “do” something to acquire such power, “to work the works of God.”

He assures them that the work of God as applied to them was that they believe in Him whom God had sent (v. 29). Any true working of God in people's hearts would draw them in faith to the Lord Jesus personally.

But His questioners were bent on deceit, and tell Him in effect that they might believe if He will show them a sign that will satisfy them. They ill conceal their hint at desiring a repetition of the multiplying of the loaves and fishes, or even an enlargement upon this, when they suggest that Moses supplied Israel with manna in the wilderness (v. 31). Has His one great sign not been enough to persuade them of the truth of His words? Indeed, it was not persuading they wanted, but material blessing.

He would not cater to their mere selfishness. Again, with a double “verily”, or “most assuredly,” He insists that Moses was not the giver of the manna; but the same God who gave the manna was His Father, who now had given the true Bread from heaven. The manna was corruptible: it was therefore not “the true bread.” The bread of God is the living person who has come down from heaven (v. 33), the giver of life; therefore One who had life in Himself, eternal and incorruptible. This involves the absolute necessity that He is God manifest in flesh, and the life He gives is available for the world, not only for Israel.

Yet such unusual, vital words beget no real faith in these people, though they ask, “Lord, give us this bread always” (v. 34). It was not Himself they wanted, but what He might give them. Could He not continually multiply the loaves and fishes for their satisfaction? They are only confirming the truth of what He said in verse 26: they cannot at all conceal their earthly mindedness.

Plainly therefore He declares that He Himself is the Bread of life: in trusting Him, one will never hunger, coming to Him, one will never thirst: in Him every eternal need is met (v. 35). Yet, though He Himself is the Bread of life, able to fully satisfy the need of every hungry and thirsty heart, He sadly tells the Jews that they also had seen Him (which of course involves His works of power and grace and every exterior quality that proved His great glory), yet they disbelieved. They saw no beauty in Him personally. Dense indeed is the darkness of mere materialism!

On the other hand, what lovely comfort is in verse 37. The Father was dealing in sovereign grace and wisdom, to reveal to some at least the glory of His Son, and all the Father gave to Him would come to Him. Nor would even one of these be ever turned away. How positive and absolute this is! If some are refused because of unbelief, yet not one child of faith can ever be cast out. Wonderful it is to be the Father's gift to His Son! How could the Son ever refuse a gift from His Father?

For He had come down from heaven to do the Father's will, not merely His own will, as though independent of the Father. He would therefore accomplish that for which the Father had sent Him, and in perfect accord with His Father's thoughts.

Now He declares the Father's will to be that the Son Himself should not lose one of those whom the Father had given Him. Death itself could not interfere with this, for He is superior to death, as John 5: 26-29 has taught us. He will raise up every believer at the last day (v. 39). In Christ's death and resurrection the believer reads the certainty of his own eternal blessing: nothing can possibly defeat this.

In verse 40 the absolute certainty of this is further emphasized, for He wants no believer to remain doubtful. The Father who sent Him had the express intention of communicating eternal life to every person whose eyes were opened to see Christ as the Son of the Father, and therefore trusting Him. The Son Himself at the last day would raise up every such believer (v. 40).

THE JEWS' CONTENTION AGAINST HIS WORDS (vv. 41-50)

After such words that should have awakened interest and concern, the questioning of the Jews turns to murmuring. They resisted His claim to be the Bread sent down from heaven (v. 41). People want what He can give, but they do not want Him personally. They think of Him as merely Joseph's son: their eyes can see nothing more that what is natural, despite every spiritual evidence of His glory. But though their murmuring was among themselves, the Lord reproved it, an evidence in itself of His divine omniscience. He goes further, to declare the impossibility of one coming to Him apart from the drawing of the Father (v. 44). This refers to the Father's working by the Spirit to exercise people as regards their need of Christ. For human beings will never, of their own voluntary will, seek the Lord: the movement to produce this must be the work of God. Indeed, the Gospel itself comes from God: it is He Himself who sends the message of entreaty by His servants: it is He who produces by grace a response in hearts. All mankind needs to be reminded of this, that they may learn to depend, not on their own wisdom or ability, but on the grace of God. Notice that those spoken of three times as being raised up at the last day are those who (1) are given by the Father; (2) believe on the Son; and (3) are drawn by the Father (vv. 37, 40, 44).

The Lord quotes Isaiah 54: 13, that all shall be taught of God. It is a prophecy of Israel's millennial blessing, and then linked with their newly awakened faith in the Lord Jesus. Meanwhile it is just as true that everyone whom the Father has taught will come to the Son. But the word “all” cannot be applied today as in the millennium, as the Lord says in verse 46: only those who are of God had seen the Father: others were yet in darkness.

The Lord then has clearly drawn the line between those who are of God and those who are not. Of the former He confirms with strongest authority that these who believe in Him have everlasting life (v. 47). This is not to be challenged, for He Himself is the Bread of life, the source of the sustenance of that life. Since He who sustains the life is eternal, the life also is eternal.

This was not true of the manna in the wilderness: it sustained only the natural, temporal life, which ended in death: what more would the loaves and fishes do? But one eating of the Bread which came down from heaven would not die. Of course the Lord is not speaking of natural death, but receiving Christ Himself gives spiritual life, which is not affected by death at all. For He is the living Bread, come from a higher sphere than earth, where death prevails. One who eats of this Bread will live forever (v. 51). Then He adds that the Bread of which He speaks is His flesh, to be given for the life of the world. For He could not die apart from having a body of flesh and blood. Eating this bread therefore is a spiritual appropriation by faith of the value of the death of the Lord Jesus on our behalf.

The Lord speaks in this way because of the fact that the Jews had been blindly materialistic in their attitude. He seeks to show them that there is something higher than mere natural understanding. Still, they will not even consider a deeper meaning than appears on the surface: they quarrel among themselves (v. 52) as though He was merely speaking literally, which could not possibly be the case.

He answers their objections with another double affirmative, insisting that, apart from their eating His flesh and drinking His blood, they have no life in them (v. 53). On the other hand, he who ate His flesh and drank His blood had eternal life. It is one or the other, no life at all, or eternal life. Of course, it is spiritual life of which He speaks. He is certainly not referring to the Lord's supper, as some people imagine, as though outwardly partaking of the bread and the cup would give eternal life, and that those who did not do so would have no life! For notice that this was true at the time the Lord spoke, before the Lord's supper was ever observed, and He had not yet died. The only basis of eternal life for mankind in all ages is the death of the Lord Jesus. The faith that believed God was actually faith in Him who would yet be the sacrifice for our sins. Faith therefore anticipated the cross, though no-one understood the truth of the cross at this time. Yet, though the Jews did not understand the force of the Lord's words, if they had faith they would give Him credit for knowing more than they, and would bow to His superior wisdom. Then for the fourth time He uses the expression, “I will raise him up at the last day.” This itself should have arrested the attention of every hearer, for this is work that God only can do. But one must have a vital identification with the death of the Son of Man. At this very time the faith of every true disciple involved this, little as he understood it.

Verse 55 further presses the value of His flesh and of His blood. Both His incarnation (as God manifest in flesh) and His death are involved in this. To believe Him as the Son of Man come from God and sacrificing Himself in the death of the cross, is to eat of His flesh and drink of His blood. Every such believer “dwells” in the Son and the Son in him; that is, He is our abiding place, and He abides in us also permanently. Marvelous, living reality! This is the truth of the offerer sharing in eating the peace offering, along with God Himself and Christ, the Priest; though the literal drinking of blood, as to any offering, was forbidden. For blood is the natural life. By nature we have forfeited this totally, but by grace we are given eternal, spiritual life, so that it is spiritually that Christ's flesh and blood are partaken of.

Verse 51 has spoken of Christ as “the living Bread.” Now we read of “the living Father” having sent Him (v. 57). In the Father, life in its pure, sublime essence is inherent from eternity to eternity; and by reason of what the Father is, so Christ lived. His essential, vital unity with the Father is involved here. Therefore he who eats of Him, the living Bread, lives by Him. This life is communicated and sustained by Him.

In verse 58 the Lord concludes this subject of great importance. It is this Bread of a heavenly origin that people need, not merely that which feeds their bodies for the time being, as did the manna; for death soon intervened. But this Bread gives life to the eater. Of course, just as the Bread is of an infinitely higher order than natural bread, so the life is infinitely higher than natural life: it is eternal, which involves both its duration and its character.

DISCIPLES TESTED AND SIFTED (vv. 60-71)

We are reminded that He spoke these things in Capernaum, in Galilee (not in Jerusalem), away from the headquarters of formalism. Yet even here many of those who had followed as disciples murmured against His words: they thought this too hard to accept (v. 60). But it was a test as to whether they had faith in Him personally or whether they followed for selfish reasons. True faith would say that, whether I understand or not, the Lord's wisdom is higher than mine.

Again His divine omniscience is evident in His answering this covert murmuring. Did they not realize His greatness and wisdom as manifest in this very fact? But spiritual blindness is unreasonable. He speaks firmly, “Does this offend you?” Certainly only unbelief could be stumbled by the word of the Son of God.

However, this same blessed Son of Man, who had come down from heaven, would yet ascend up to heaven (v. 62). Would this make any difference in their thoughts? Would they refuse One so manifestly come from God, and who would return to God, just because their rationalizing minds did not understand everything He said. But man in the flesh will not be subject to the unseen power of the Spirit of God. He prefers his own pride. Yet it is the Spirit who quickens, that is, gives life out of a dead state. We have before read of the Father and the Son quickening (John 5: 21). This work is totally divine, a work in which the Trinity is always engaged in perfect unity. But here the unseen, living power of the Spirit is emphasized. Perfectly linked with this are the words of the Lord Jesus: those words “are spirit, and they are life” (v. 63). This is in contrast to human, materialistic thoughts, and on a higher level. He had used the material illustrations of bread, flesh and blood as having spiritual significance. Those who had no desire for spirituality were thereby exposed. As He now says, there were some who disbelieved: they would not receive His testimony. Again His omniscience shines out: He had known from the beginning who they were who believed not, and who would betray Him. So He reaffirms His declaration that it is impossible for one to come to Him apart from the grace of the Father. (v. 65).

His words are certainly intended to cause a searching and sifting, to reveal who is really His and who is not. From that time many of His disciples drew away from Him. How totally in contrast to the smooth words of religious misleaders is this pure faithfulness of the Lord of glory! He sought no mere followers, but only those true in heart, those who were the gift of the Father to Himself.

When these many disciples turned back to walk no more with Him, then He addresses the twelve, “Do you also want to go away?” (v. 67). For it is an attracting and popular thing to follow the crowd, and we shall all at some time be faced with the fact that to follow Christ is not popular. How good then is the firm decision of Peter's answer, “Lord, to whom shall we go?” Material things (loaves and fishes) were not his object: he must have a living person to sustain the need of his soul. Who else could substitute for the Son of the living God? He knew that the words of the Lord Jesus were those of eternal life, however feebly he may have understood all those words. There could be no possible question that Jesus was the Messiah of Israel, the Christ, and Son of the living God. Faith could see this with absolute clarity.

But Peter spoke for others beside himself: he had said “we.” So the Lord Jesus solemnly tells them that, though He had chosen twelve apostles, yet one of them was a demon (v. 70). Even the Lord's searching words had not caused Judas to leave Him. This shows the blinding power of Satan's delusion in the man's soul. Of course, Judas was gaining materially by theft from the disciples' fund (John 12: 6). and he brazenly continued this deceitful course of greed in spite of many other occasions of the Lord's searching words, which Judas should have known applied directly to him. Only at the end was he revealed for what he was. Sad, pitiable case of one yielding willingly to Satan!

John 7

HIS BROTHERS UNBELIEVING (vv. 1-9)

The Lord continued for a time in Galilee. He would not then return to Judea because of the Jews' murderous intentions. This was certainly not fear, but sober, lowly wisdom that sought only the will of the Father. He would not unduly enflame the antagonism of the Jews, just as He had told the disciples that, if they were persecuted in one city, to flee to another. He would however be present in Jerusalem at the proper time for the sacrificing of Himself, as God had ordained. Meanwhile, He would avoid that which would hinder the prospering of the ministry of the word of God.

Again “the Jews' feast” is referred to, rather than the “feast of Jehovah,” and this time it is that of tabernacles, that which is prophetic of the blessing of the millennium for Israel. His brothers (His mother's children — Ps. 69: 8), who did not believe in Him, urged Him to go to Jerusalem in order to show Himself to the world (v. 3-4). They did not understand His doing miraculous works in a lowly, quiet way, with no advertising of Himself. This was no usual attitude of men, for man's pride seeks followers for himself. Those who are in the flesh do not understand the things of the Spirit of God. He answers them that His time had not yet come (for He was dependent always on the Father), but for them the time of their activity was of no importance: they were not believers, and hence did not depend on the leading of God. The world could not hate them, because they were “of the world” (cf. John 15: 19); but because of His true testimony against it, the world hated Him (v. 7). If one is to face the evil of the world it is imperative that he have the guidance of the Father in reality and truth. This was His undeviating practice.

HIS DOCTRINE ALTOGETHER FROM GOD (vv. 10-24)

However, after His brothers had gone to the feast, He later went also, yet in no way as drawing attention to Himself, but “as it were in secret.” This was the Father's leading, of course, for the truth must be proclaimed at the feast to those were thirsty, but with no fanfare.

The Jews were looking for the Lord, expecting to see Him at the feast. The people were stirred also, in conflict as to His person, though all fearful to speak openly of Him because knowing the leaders' hatred against Him (vv. 12-13). But He did not begin to teach until about the middle of the feast, after people had had time to find that the Jews' feast had nothing in it to satisfy the need of souls. Without Him, all was empty. When He began to speak, the Jews marveled. Though they had plotted to kill Him, His words could not but impress them, and specially since He had not learned in their schools (v. 15).

But His teaching was neither from man, nor His own independent conception: it was from the Father who had sent Him. This He insists on, and adds that anyone who was willing to do God's will would know that His teaching was from God (v. 17). This is the vital key in relation to understanding the things of God. Mere human intellect is powerless here: the matter of vital importance is a genuine desire to do the will of God, which in fact is impossible if one is not born again. The purpose of heart to obey what one learns is the real secret of learning in the things of God. Christ, though Himself the Son of God, did not speak as from Himself, nor seek glory merely for Himself. He sought fully and earnestly the bringing of people to God the Father. He was true: it was God's glory He sought, not His own: there was no unrighteousness in Him (v. 18). How great a contrast to those to whom He spoke!

As to righteousness, Moses had given them the standard of law by which to live. Yet none of them kept it, He declares. Indeed, if they were righteous, why were they plotting His death? (v. 19). This very attitude against Him exposed their actual refusal of the law of Moses. His words however serve to prove more fully their hatred toward Him; for, because He had discerned their subterfuge, they accuse Him of having a demon. They will use every artifice in order to slip out of responsibility for their own deceit.

Now the Lord (v. 21) refers back to His miracle of John 5: 8-9, a work that caused all the Jews to marvel. He reminds them that Moses, the lawgiver, had confirmed that which was introduced in the days of Abraham (Gen. 17: 9-12), that is, the rite of circumcision required for every male in Israel. This surgery was in many cases rightly performed on the sabbath day: otherwise the law of Moses would be broken. The Jews were careful about this; but when Christ, in pure grace, healed on the Sabbath day, they were angry to the point of plotting His death (v. 23)! Certainly circumcision required actual physical work, which in fact was not the case in the Lord's healing mercy. How could the Jews possibly justify their objection to such goodness?

Their objection therefore involved a premature judgment based on how the matter at first sight appeared to them; and once they had taken this unreasonable and unjust stand, their own pride would not allow them to admit their error. Such is religious prejudice! Righteous judgment would have weighed the matter honestly. Notice too that the Lord had given them time to consider the seriousness of their wrong, before He faced them in this way.

THE PEOPLE QUESTION, IS HE REALLY THE CHRIST? (vv. 25-31)

Some of those of Jerusalem, marking the boldness of His words, And knowing the rulers desired to kill Him, are puzzled that nothing is done to stop Him or to apprehend Him. They might well question then as to whether the rulers themselves were actually aware that He was in truth the Messiah, and for this reason were fearful to carry out their murderous intentions.

Verse 27 shows the sad ignorance of the people, however, having imbibed the false notion that the Christ would appear from no known source whatever. This was mystical nonsense, for their own scriptures spoke of His coming from Bethlehem and being born of a virgin of the line of David (Micah 5: 2; Isa. 7: 14; 2 Sam. 7: 12-26). But mysticism is attractive to mere religious sentiment.

The Lord did not let this pass, but cried out in the temple that they knew Him, and knew He was born of Mary. The evidence was clear that He had come of the line of David, and in fact at His birth it was made known abroad by the shepherds that He was “a Savior, Christ the Lord” (Luke 2: 17). If people ignored this, they were themselves to blame. But He had not come in an independent, self-exalting way: the Father had sent Him, to whom He bore witness that He is true. The sad fact however was that they did not know the Father. But He knew whereof He testified, for He was from the Father and sent by Him (v. 29). The first involves His very nature, the second His commission.

The rulers cannot endure such searching words of truth, and seek means by which to apprehend Him. But God is His Protector: no man could lay hands on Him until the appointed hour. Many of the common people however had sufficient discernment to realize that He must be the Messiah, for His miracles alone were a convincing proof of this (v. 31).

ORDERS GIVEN FOR HIS ARREST (vv. 32-36)

Of course it was reported to the Pharisees that the people were saying such things, and they were alarmed sufficiently to send Jewish soldiers to apprehend Him (v. 32). But His hour had not come, and they can do nothing but listen, as He speaks words that have such effect as to make them both unable and unwilling to arrest Him.

He tells them He will remain with them yet a little while: meanwhile He cannot be killed. Then He would go to Him who sent Him. He would return to the Father at the God-appointed time. Then they would seek Him and not find Him. Being unbelieving, they could not follow Him to His Father's house (v. 33). So today Israel may seek their Messiah, yet blind to the fact that He is at the right hand of God.

The Jews can think of nothing else than His going to a different earthly location, perhaps to those Jews dispersed among the Gentiles (vv. 35-36). But it is among themselves they question this: there is no serious exercise to honestly and humbly ask Him more as to this matter. They know nothing of the direct simplicity of faith that would find from Him the answers to their questions.

HIS PROMISE OF THE HOLY SPIRIT (vv. 37-39)

The last day of the feast arrives. How well the Lord Jesus knew that there were many left unsatisfied by all the forms and ritual of their religious feast. What indeed can their feast provide without Him? He cried out for all to hear, “If anyone thirsts let him come to Me and drink” (v. 37). This was no mere teaching of religious doctrines: what they needed was the person of the Son of God, for in Him only is spiritual thirst satisfied. Absolutely no-one else in the universe could speak in this way: no popular religious leader would think of such a thing, unless thoroughly demented. Such men pride themselves on their ability to impress people with their subtle doctrines, but they know there is nothing in themselves personally to satisfy people's hearts. More than this, the Lord declares that one who believes in Him (not just believes His doctrine) would have living waters flow out from his inward parts (v. 38). John 3: 5 has spoken of the water in connection with the Spirit of God quenching one's thirst. John 4: 14 speaks of the water as a well, springing up, causing worship; now John 7 tells of its flowing out toward others, the power of the Spirit in testimony.

Verse 39 explains that, as to rivers of living water flowing forth, the Lord was speaking of the Spirit of God in His people, when all believers, after the coming of the Spirit of God in Acts, would be indwelt by Him. It was of course first necessary that Christ should suffer and die, and be raised and glorified before this marvelous blessing could come to His saints. Such rivers of water we see flow out in all the book of Acts. Peter, Stephen, Philip, Paul, and many others were so blessed, and became a blessing to others.

ANOTHER DIVISION AMONG THE PEOPLE (vv. 40-43)

Honesty on the part of the people could not refrain from expressing the conviction that this must be the true Prophet of God, the Messiah. How could any serious-minded person escape this? But others sought arguments to evade it. Because He had recently come from Nazareth in Galilee, they did not care to enquire as to where He had been born. Certainly scripture had spoken of His coming from Bethlehem (Micah 5: 2), and of the seed of David; but both were perfectly true of Him. Why did they not have concern enough to find out? Their ignorance therefore issues

in a division among the people because of Him. In chapter 9:16 we see a division because of His works: in John 10: 19 a division because of His words.

PHARISEES FRUSTRATED AND ANGRY (vv. 44-52)

Some of the officers who had been sent to arrest Him were still desirous of doing so, but did not: they were powerless before God's time. They returned to the Pharisees with a most reasonable excuse for not arresting Him: “No man ever spoke like this Man” (v. 46). Certainly the Pharisees themselves could not have taken Him in the face of such words as He had spoken. But they express the fear that the soldiers are deceived, as they also consider the people to be. What of the Pharisees and rulers, those who were the sublime examples of the nation? Had any of them believed on Christ? Why did the soldiers and the people not follow the example of the Pharisees? They pronounce the people as under a curse because not knowing the law (v. 49). But the law had not cursed those who did not know it: it cursed those who did not keep it.

However, from their own ranks a voice speaks out. Nicodemus was both a Pharisee and a ruler of the Jews (John 3: 1), and he appeals to the law they spoke of: “Does our law judge a man before it hears him and knows what he is doing?” (v. 51). He himself had taken time to listen to the Lord (John 3: 1-21), and all he asks for is a fair consideration, as indeed law requires. He does not here even take sides with the Lord Jesus, but he calls for righteous judgment. Later, in chapter 19:3, he does fully and plainly identify himself with Christ, after His crucifixion.

But they dismiss his words with the prejudice of unrighteous judgment, suggesting that he too must come from Galilee, and giving advice that they had not themselves followed, or if they had, were guilty of brazen falsehood in saying that no prophet arises out of Galilee (v. 52). Jonah was of Gath-hepher in Galilee (2 Kings 14: 25), and Elijah, though living in Gilead, was a Tishbite (1 Kings 16: 1), likely from Tishbeth in Galilee. More than this, if they had searched and looked, they would have known that Christ had been born in Bethlehem of Judea, not in Galilee, but in perfect consistency with all the prophecies concerning the Messiah in their own scriptures. However, if their loud, confident tone outwardly won the day, one wonders what thoughts honest men had when they went to their own homes, and if some perhaps were stirred sufficiently to search and look.

John 8

A WOMAN CAUGHT IN ADULTERY (vv. 1-11)

While others went to their homes, the Lord spent the night in the mount of Olives, away from all the words and thoughts of men, in the calm of His Father's presence. Nor does He leave Jerusalem after the feast, but comes early in the morning to teach the people. Scribes and Pharisees have been divinely thwarted in their efforts to kill Him, and again they resort to subterfuge.

Bringing a woman whom they say has been caught in the act of adultery, they want Him to pronounce either His agreement or disagreement with the law of Moses (vv. 3-5). In either case they were prepared to accuse Him. But since they were the rulers, why did they not judge the case themselves without reference to Him? Moreover the law had said that not only the woman, but the man also was to be put to death for such sin (Deut. 22: 22). Where was the man? In such cases men considered that the woman's guilt was greater than the man's and the Pharisees were willing to forget him!

All of this the Lord does not mention, but stooped down and with his finger wrote on the ground (v. 6). Of all present, only He would humble Himself at the thought of sin in another. Yet it is the same finger that wrote the ten commandments, and it seems clear that the Lord's finger confirmed the pure justice of the law. Christ had not come to destroy the law. Yet neither had he come to condemn sinners, but to save sinners. In ignorance they continue to press Him for an answer. When He, standing erect, speaks for the first time, it is with words for which they were totally unprepared, and which cut like a knife into their hardened hearts: “He who is without sin among you, let him throw a stone at her first” (v. 7). Of course He was not speaking as a judge, for He had not come as a judge, nor was the place a court of law. He spoke in grace and truth, He who deals with the needs of souls in matchless grace, yet in no degree sacrificing righteousness.

For the second time He stooped down and wrote on the ground (v. 8). Does this not teach us that, if the sentence of law was against her, it was also against them, for the law did not condemn only exposed cases of adultery, but sin of every kind. Where then did they stand? Yet, even in writing the sentence against them the blessed Lord of glory humbled Himself!

They had no standing whatever. Convicted in their consciences, they silently leave, beginning with the eldest. How revealing and how shaming to every one of them, but specially those older, who ought to have had more sense. Only One could stand there with a perfect right to condemn the woman, He who was without sin. He asks her, “Woman, where are those accusers of yours? Has no one condemned you?” (v. 10). Her answer is, “No one, sir” (JND Trans.). There is no indication at all of her heart having been reached: the Lord assures her only that He does not condemn her, and tells her to sin no more. She was evidently not prepared for anything more than this. There was no awakened sense of need in her heart, as with the woman at the well (John 4), who did not need to be told to sin no more, for she was born again. Who knows however whether the Lord's manner and His few words might have been the beginning of exercising her conscience and heart, and whether eventually her sinfulness might have driven her to the Lord?

THE LIGHT OF THE WORLD (vv. 12-20)

How appropriate at this time it was for the Lord Jesus to announce Himself as the Light of the world! (v. 12). He had certainly exposed the darkness of the hearts of scribes and Pharisees. But the light is only valued by those who will receive it: only those who would follow Him would have the light of life: others were in darkness still. This title applied to Him as long as He was in the world (cf. John 9: 5).

The Pharisees brazenly deny the Lord's witness as to Himself, in spite of His having proved the truth of it in exposing them. He had before stated that if He bore witness of Himself His witness was not true, that is, in the sense of valid (John 5: 31), yet now He insists that in doing this, His witness is true. The answer is not difficult. If He were merely a witness independent of the Father, this witness would have no weight. But in point of fact, His witness was not merely “of Himself,” that is, an independent witness, but in total unity with the Father, from whom He had come and to whom He was going (v. 14). In conscious knowledge of the Father's having sent Him, and of His returning to the Father, having completed the work for which He was sent, He bears witness of absolute truth.

They could not have told that He had come from the Father, nor that He was returning to the Father: in fact, no other witness was available to them. They would judge matters only by their natural senses, which could never discern the things of God. He Himself, however, though the Light of the world, judged no man: He had come to save, not to judge. In the future of course He will judge. If and when He judges, His judgment is absolutely in truth, for He judges in perfect co-ordination with the Father, not independently. He appeals to the law given to Israel, which regarded the testimony of two men as true. In this case, He Himself and the Father were the only competent witnesses upon whose testimony Israel could depend. The very works of the Lord were manifestly the Father's works, not merely human works. Also the Father had audibly borne witness to Him for all to hear at His baptism by John (v. 18).

But in irritated unbelief they ask, “Where is Your Father?” His answer is not for their intellects, but for their consciences, to the effect that their ignorance of the Father was because of their ignorance as to Himself. It was not for want of evidence that they disbelieved, but they willingly ignored the clear evidence as to the unparalleled dignity of His person: they had hardened their own hearts.

He has been speaking in the very center of Judaism, the treasury in the temple (v. 20), and it is evident that again the Jews would have arrested Him if they could, but His hour had not come: they could do nothing. We can imagine the fierce frustration of these men that eventually led them to use the treachery of Judas, so as to apprehend the Lord Jesus in the absence of the crowd, of whom they were afraid. But at that later time His hour had come.

HE PREDICTS THEIR DEATH AND HIS DEATH (vv. 21-29)

As to that future hour He speaks in verse 21: He would go His way to a place that they could not come, of course the Father's house. They would seek Him, but to no avail: they would die in their sins. For again, it would be seeking the Messiah only in view of material advantage.

The Jews question among themselves whether He might kill Himself (v. 22). The fact was that they were seeking to kill Him, and this would take place in God's time. But He solemnly tells them that in very nature they are far removed from Himself, they being from beneath, He from above; they being of the world, and He not so. Nor were they interested in what He had brought from above, not concerned about the forgiveness of sins by faith in Him personally: therefore they would die in their sins. Note that He uses His great Godhead name, “I Am:” “If you do not believe that I Am, you will die in your sins” (v. 24). Their unbelief as to His being the eternal, self-existent Son of the Father left them to the tragic doom of death, with their sins yet upon them.

Though the great name, “I Am” ought to have bowed their hearts in utter submission, yet the Jews, unsubdued, petulantly ask, “Who are You?' Certainly this was the vital question, but He had plainly told them He was the One sent from the Father, the “I Am.” When John the Baptist was asked the same question, he answered, “I am not the Christ” (John 1: 20). How different the answer of the Lord Jesus, “Just what I have been saying to you from the beginning” (v. 25).

On their part, they were willing to judge Him without accepting the evidence that was plain and decisive: now He tells them He has many things to say and to judge of them: this was putting matters in proper focus. But it was not this that He was primarily engaged with: He had rather a positive message to the world from Him who had sent Him, Him who is true. It is this that should have penetrated their darkened hearts with the sweetness of eternal light. But they did not understand.

He goes further then to speak of His death at their own hands, they lifting Him up in crucifixion (v. 28). When this took place, they would know that He is the sent One of the Father, not acting merely on His own, but speaking as the true representative of the Father. So indeed it was true that His death on Calvary had startling effect on every witness, the truth as to His person being clearly witnessed, so that their consciences could not escape it; though sadly their hardened minds fought their consciences, and many refused to bow to what they knew. Likely many others were truly brought to God at the time.

The Father was with Him: the proof of this was in His every word and action, and in the very character He displayed. He was not alone in His coming into the world, for every detail of His life was of pleasure to the Father, and certainly the Father's own presence backed up His every word and action. Who else could ever say that he had done always those things that please God? (v. 29).

FREEDOM ONLY BY THE TRUTH (vv. 30-35)

Such was the truth and power of His words that we are told, “many believed on Him.” Yet as regards them, He shows nothing of the deep joy that filled His heart at the conversion of the woman at the well (John 4: 32). Repentance in this case is evidently lacking, for He does not own them as His disciples: the proof of their discipleship would be continuing in His word. In that word they would find the knowledge of the truth, and by the truth they would be made free (vv. 31-32). So it is clear that these people were not as yet free.

Verse 33 shows that they knew nothing of repentance. Claiming to be Abraham's seed (a boast merely in natural relationship), they protest that they have never been in bondage to any man. How vain a statement, when at the very time they were under the rule of the Roman empire!

But far more solemn than this was the fact that the Lord now emphasizes with another double “verily:” that is, that they were under the dominating bondage of sin (v. 34). Which of them would deny that he practiced sin? And this very practice showed that they were the servants of sin. They had not faced this honestly in self-judgment. In that present state of servitude they could not abide permanently in the house, the Father's house. But this was the proper home of the Son, who is indeed free. Nothing is said here of the great work of redemption on His part to effect this liberation, for the vital emphasis is in this case on the person of the Son.

ABRAHAM'S SEED AND SATAN'S SEED (vv. 37-47)

But these same Jews, who were Abraham's seed naturally, had been seeking to kill the Lord: He knew this attitude had not changed, in spite of their outward professed belief. Many today are the same, claiming to believe in Christ, yet actually His enemies: His word really has no place in them.

In very nature the Lord Jesus and these professed sons of Abraham were in total contrast: He faithfully spoke what He had witnessed with His Father; but this was foreign to them, for they had willingly accustomed themselves to the service of Satan, whom the Lord calls their father (v. 38). By their own pride Satan had deceived and enslaved them. Such pride is evident in their haughty reply, “Abraham is our father” (v. 39).

Similarly today, Jews and Mohammedans boast in their natural relationship to Abraham, while in moral and spiritual reality they show themselves utterly contrary to Abraham in their concerted enmity against the Lord Jesus. It is this point that He presses on the Jews: if they were really Abraham's children, they would act as Abraham did. The principle of God as to this is clearly stated in Galatians 3: 7, “They which are of faith, the same are the children of Abraham.”

But their murderous intentions against Christ, because of His telling them the truth, proved them to be devoid of faith and their professed belief an empty pretense. Abraham did no such thing as they: their deeds therefore were from another father.

They hotly protest, and claim God as their Father. But the Lord's answer is positive and solemn: if God were their Father, they would love the Lord Jesus; for, first, He proceeded forth and came from God; and secondly, God sent Him (v. 42). The first intimates His own divine and voluntary coming, the second, His perfect interdependency with the Father, as being sent by Him. Both are true: He came in voluntary, divine grace, yet not independently of the Father, but sent by Him. Being therefore the perfect representation of the Father, He certainly attracts the love of every person who loves the Father.

But to all this their minds were blinded, and He questions why they did not understand. He Himself gives the answer: “Because you are not able to listen to My word” (v. 43). Basic, callous unbelief rendered them impervious to the plain, pointed declarations of His lips. They had given themselves up to the blinding power of the devil; and He pronounces upon them the awful truth that they are of their father, the devil, willfully determined to engage in the lusts that have ensnared their father (v. 44). We cannot at all say that every unsaved person is a child of the devil, though all are children of Adam and children of wrath (Eph. 2: 3). A child of the devil is rather one who has, by hardening himself against what he knows to be true, given himself up to the service of Satan. Not that he would admit this, but his own pride and deceit are prominent. Two things are here said of the devil. First, he was a murderer from the beginning; not from the time of his creation, but from the time of his attempt to “be like the most High” (Isa. 14: 14). His murderous spirit is seen in his temptation of Eve: he was determined to accomplish her destruction. Secondly, he abode not in the truth, for the truth is not in him: he is a liar, and the father of it. Terrible designation! Of course it was by falsehood that he deceived Eve. Only Satan and antichrist are in scripture directly called liars, as well as these to whom the Lord speaks (v. 55); though the term is used to describe the general character of the inhabitants of Crete (Tit. 1: 12-13). One must be soberly careful in his use of this term.

Observe too the force of verse 45: it is not, “in spite of my telling you the truth,” but “because I tell the truth, you will not believe Me.” They had become so accustomed to falsehood that, when truth is presented, it is the very thing they will not believe! A lie would be much easier for them to accept.

His challenge to them then is most appropriate. Could any of them convict Him of sin? This would be the easiest thing in regard to any other person. But they can point no finger at any occasion of sin in Him. Then it follows that everything He says is truth. Why do they not believe Him? One who was “of God.” that is, having any true relationship to God, as subject to Him, would certainly hear His words. Therefore they were not of God: this was proven in their refusing God's words, spoken by His Son.

HE IS BEFORE ABRAHAM (vv. 48-59)

In bitter hatred the Jews denounce the Lord Jesus as a Samaritan, which of course was totally false: He was neither born in Samaria nor had resided there. But because of their bigoted pride they despised Samaritans, therefore wanted to class Him with them. But more wickedly still, they accuse Him of having a demon (v. 48). This was not because of any sin they could find in Him, but because His divine discernment of them was so evidently supernatural that they resorted to this lying accusation in order to defend themselves.

With calm, firm insistence, however, He will speak in such a way as to not allow them to have the last word. He who spoke only truth answers, “I do not have a demon; but I honor My Father, and you dishonor Me.” No one else could speak in such a way as this, nor say, “I do not seek My own glory.” But the believer adores Him for the truth of such words. There is One (the Father) who seeks, that is, searches out in perfect discernment and judges every motive of the heart.

Now again He uses a double “verily,” or “most assuredly,” as pressing the urgent reality of the truth He declares, “If anyone keeps my word he shall never see death” (v. 51). Any honest, serious person would have realized that the Lord's words had a deeper meaning than appeared on the surface, and would be concerned to inquire about this. But the Jews, in stubborn pride, declare more emphatically that He has a demon, and adduce as proof the fact of the death of Abraham and the prophets. They did not consider the truth of what the Lord had told the Pharisees, that God is the God of Abraham, and He is not the God of the dead, but of the living (Matt. 22: 31-32).

Was He greater than Abraham? Tragic indeed is the fact that they did not know that He is infinitely greater than Abraham and all others. For, though He had humbled Himself, rather than honoring Himself, yet the Father honored Him in bearing witness to who He was; and they claimed that He was their God! He refuses their claim. They had not known God. He Himself knew Him: He was speaking the truth. He would not be a liar like they were, for He both knew the Father and kept His word (v. 55). Was He greater than Abraham? His answer is that Abraham rejoiced in contemplation of His day. For Abraham was told, “In your seed all the nations of the earth shall be blessed” (Gen. 22: 18).

Devoid of faith, and bound by mere human feelings, they dismiss this, saying that He was not old enough to have seen Abraham. Little are they prepared for His final, ringing declaration, “Before Abraham was, I AM” (v. 58). This is the very meaning of the name Jehovah: “I am I who Am” (Ex. 3: 14 — Numerical Bible). He is the eternally self-existent One, with no beginning and no end. His word is final: they have no answer. Though claiming to be Jehovah's witnesses, they are filled with bitter anger against the truth of who He is, and take up stones to stone Him. Defeated, they resort to violence, proving the truth of His words. But His time had not come: He hid Himself and passed by.

John 9

SIGHT RESTORED TO A MAN BORN BLIND (vv.1-12).

Now that it has been clearly demonstrated that the Jews were determined to kill Him, this chapter witnesses a wonderful contrast to such hatred in the Lord's gracious dealings with one individual whose eyes and heart are opened to give Him the glory that Israel refused Him.

The man blind from his birth is no doubt a picture of Israel, and indeed of all mankind by nature. Of course the root of this is sin, but not, as the disciples supposed, some particular sin (v. 2). It is strange that they could think that one might have committed such a sin before birth as to render him blind when born! But sin, the root of sins, has infected the very nature that we all have as children of Adam. This is the reason for all sickness and for spiritual blindness from birth also.

But the supreme wisdom of God is above this, and He has decreed that this particular man should be born blind in order that the work of God in superior power should be manifested in him. Can we not say of every case of trouble or illness, that God has a special reason for allowing it? A submissive spirit will learn the reason, and be blessed, while insubjection will resist God's working and suffer the consequences.

As long as He was in the world the Lord was working the works of the Father: He was the light of the world (vv. 4-5). His own presence made it daytime, as it will again in the millennium. While He is absent now, the world is in darkness.

But in order to give light to the blind man, He first practically confirms his blindness. Spitting would speak of the shame of what sin has done. This being mixed with the dust of the ground, adds the thought of humiliation. If the spiritual condition of mankind is shameful and humiliating, calling therefore for genuine repentance, it was necessary too that the Lord Jesus should come down to the shame and humiliation of the cross in order to save sinners.

The picture is complete in the Lord's telling him to wash in the pool of Siloam, which we are told means “sent” (v. 7). This indicates an outstanding truth of John's writings, that is, that the Father sent the Son to be the Savior of the world (1 John. 4:14). In other words, the man is virtually told to wash in John 3: 16, if we use the spiritual application. He obeys and immediately sees.

Among his neighbors this awakens astonished interest, some thinking he must be a man only resembling the blind man. But frankly, straightforwardly he settles it: “I am he.” In answer to their questioning he tells them the simple facts, giving the credit to “a Man called Jesus.” This was all he knew of Him at the time, but when one honestly confesses what he knows, he will learn more. As to where the Lord was, he confesses he does not know (v. 12).

THE PHARISEES' CRUEL INQUISITION (vv. 13-34)

His neighbors know that this is so great a matter that they must make it known to the religious leaders, the Pharisees, and they bring him to them. Again he tells them frankly what he knows to be true. But it was the sabbath day when this took place, and their religious prejudice immediately consumes them. Imagine one spitting on the sabbath day and putting clay on a blind man's eyes! This proved, they thought, that this Man could not be of God. Others at least were sober enough to question as to how He could have given sight to a blind man if God was against what He did (v.16).

In John 7 we read of “a division because of Him.” Now we find a division because of His works. In John 10: 19 a division is caused on account of His words. Because the man had been healed, the Jews were apprehensive that he might have good thoughts toward the Lord, and they interrogate him. He answers simply, “He is a prophet” (v. 17). This certainly could not be disputed, if He had given sight to a blind man.

But being unable to contest the fact that one able to heal a blind man must be a prophet, the Jews seek to disprove the miracle. But their efforts to do so only result in more decided proof. His parents confirm that he had been born blind, but disclaim any knowledge as to how he had been given sight (vv. 18-21). Their son must have told them, but they were afraid of any involvement because of the Pharisees' prejudice against Christ. The man is left to face their inquisition alone.

He is called by them and told decidedly that he can give God the praise for his healing, but must give no credit to Christ, for they claim to know that Christ is a sinner (v. 24). This is the callous deceit of claiming to honor God while dishonoring His Son by wicked denunciation. But if they say God is responsible for the man's healing, why do they not denounce God for doing this on the sabbath?

In simple honesty the man replies, “Whether He is a sinner or not, I do not know. One thing I know: that though I was blind, now I see” (v. 25). Indeed, every true believer may use the latter part of this statement this with a full heart; but by having known the Lord Jesus we absolutely know that He is not a sinner.: He is the living Son of the living God.

Determined to find some flaw somewhere, however, the Pharisees make an effort by cross examination to trap Him: “What did He do to you? How did He open your eyes?” But the honesty of the man saw through this immediately. He had told them once, and they wanted to disbelieve it. Would they be persuaded only by his repeating it? If they are really interested,would they honestly consider being also the disciples of the Lord Jesus? (v. 27). They had wanted to put him on the defensive, but he wisely takes rather the offensive and challenges them to be honest enough to give Christ the place that is His by right.

Changing their tactics then, they try intimidation by railing and ridicule. He was Christ's disciple, they said, but they were Moses' disciples. There was no doubt that God had spoken to Moses, in fact giving them the law in which they liked to boast, while not keeping it. But Moses had written of Christ, and this fact they ignored: now that Christ had come, they admittedly knew nothing of Him.

But they have trapped themselves, and the man sees it. Is it not a marvel, he says, that they, the religious leaders, were ignorant of One who had opened the eyes of a blind man? God does not hear sinners, that is, He does not give His approval by miraculous ability to one who is sinful in character. It is one who truly worships God and does His will who is in this way approved by God (vv. 30-31).

He adds what was devastating to the unbelief of the Jews: never in history had one before opened the eyes of the blind. If they had cared to consider it, the opening of the eyes of the blind was one of the distinctive marks of the Messiah of Israel (Isa. 42: 1-7). Never had this happened until He came. This ought to have deeply spoken to the consciences of the man's inquisitors, and the more so when he presses on them that if this man were not of God, He could do nothing of this kind at all.

The truth, however, simple and unquestionable as it is, draws only their bitter enmity. As in John 8: 59, defeated, they resort to violence, and throw the man out (of the synagogue evidently). He is rejected from the fellowship of his own nation, certainly not a light matter for any Israelite. But his Master had been rejected before.

STILL MORE GREATLY BLESSED (vv. 35-41)

How wonderfully sweet is the fellowship he receives in exchange for the hostility of unbelieving Israel! He had stood alone for Christ, though not yet realizing the greatness of His glory, and the Lord Jesus finds him at the moment he needs help (v. 35). Marvelous sight for his opened eyes! Though he had received such blessing from the Lord before and had evidenced his real appreciation of this in his firm stand with the Pharisees, yet he needed more than this, as does every believer. He needed the person of the Lord Jesus as an Object to satisfy his heart. He is asked, “Do you believe in the Son of God?” For as yet he was ignorant of the great glory of his Blesser, in spite of the fact that he had suffered for standing firmly for what he did know of Him. How his soul would thrill then with the revealing words of the Lord Jesus, “You have both seen Him and it is He who is talking with you.” With no hesitation his adoring lips respond, “Lord, I believe!” More than this, “He worshiped Him” (v. 38). Christ has become, not only his benefactor, but the Object of his adoring worship, no less than the eternal God manifest in flesh. Neither Peter (Acts 10: 25-26) nor an angel (Rev. 22: 8-9) would dare to accept such worship, but Christ fully received it, for He is God.

Now the Lord has words for more than the man, spoken, no doubt, that they might reach the ears of the Pharisees. Though He had not come to judge the world (John 3: 17), yet He had come for judgment that would distinguish between men, as indeed it did between the formerly blind man and the Pharisees. This was with the object of giving sight to those confessedly without sight, yet at the same time blinding those who professed to see. It is of course spiritually that He speaks. There are those who admit the truth of their blind condition, and His grace was immediately operative toward them: He gave sight. Others would proudly claim to see, while refusing Christ. His presence then would render them manifestly blind (v. 39).

The Pharisees cannot escape the implications of this, though instead of confessing their blindness, they indignantly ask, “Are we blind also?” The answer of the Lord is solemn. If they would honestly take the place of being blind, they would have no sin, that is His grace would take their sin away. But they would admit no such thing, and proudly assumed themselves without imperfection. Very well, they saw no need of change: their sin therefore remained, with none but themselves to blame.

John 10

THE SHEEPFOLD AND THE SHEPHERD (vv. 1-18)

Now the Lord speaks in parabolic form, again in verse 1 doubly pressing the truth of His words. One climbing the fence of the sheepfold (rather then entering by the door) was a thief and a robber. The connection with chapter 9 is evident. Pharisees were blind leaders of the blind. The sheepfold was Israel as established by God under law, separated from Gentiles by an enclosure of laws and ordinances that were God-given. Pharisees, willfully blind as to the ways of God, sought to dominate the sheep: they were not the shepherd, but thieves and robbers (v. 2). The door was God's appointed entry, that by which Old Testament prophecy declared as to who the true Shepherd would be. He would come to Israel at the appointed time, in the appointed way. He must fit every prophecy concerning the Messiah of Israel: only thus would the door open for Him.

Only One could do this, and the Doorkeeper opens the door to admit Him (v. 3). The Doorkeeper is evidently God by His Spirit making the way fully clear for the Lord Jesus to enter into the sheepfold, which was His own possession, to do with the sheep as His divine wisdom decides. For of course He is the true Shepherd who had in the first place established the sheepfold, and He alone has the right to make any changes.

Here we see the great dispensational change that He Himself came to introduce. He calls His own sheep by name and leads them out of the sheepfold . This leading is not a national movement in Israel, but a movement in individual hearts, just as we see in the blind man of John 9. He was thrown out by the Jews, but met immediately by the Lord. Throughout John's Gospel we see this precious personal dealing of the Lord.

Yet while He leads His sheep personally, He also “brings out His own sheep” (v. 4), that is, there is necessary pressure on some who may be slow to respond. This is seen in the first part of the book of Acts, when Christ was forming the Church, and many were slow to leave Judaism. Still, He does not drive His sheep: He goes before them. They follow Him because they know His voice. His word has for them a living power of attraction such as no other voice has. They do not need to know what is wrong with a stranger's voice in order to avoid it, but simply that it is not the Shepherd's voice (v. 5). Acquaintance with His word is a strong protection against the deception of strange teachings.

The parable not being understood, the Lord in some measure explains, but adds more in His following words. With another double verily He declares Himself to be the door of the sheep (v. 9). This is of course not “of the sheepfold,” for He had entered by that door. But He is the entry for the sheep into all the blessings of this present dispensation of grace.

Others who came before Him, seeking to attract followers, did not come with blessing for the sheep, but to rob them. His own sheep did not hear them. Verse 9 then shows Him to be the door of salvation and of the blessings connected with it. The sheep find a new liberty that enables them to “go in and out and find pasture;” that is, they are not limited either to the Old or to the New Testament as to finding fresh, living food for their souls. In the sheepfold they had previously been dependent on being fed in whatever measure by priests, Levites or prophets: now they may find the fresh food for themselves. This involves now our having the Spirit of God by whom we may learn the word of God in fresh reality, finding green pasture in both Old and New Testaments.

The thief (a false spiritual leader) had the object of stealing, killing and destroying, causing the ruination of God's work (v. 10). Christ, the true Shepherd, came that the sheep might have life and have it more abundantly. What a contrast! For He Himself is the source of life, the living God, on whom the sheep are totally dependent. Of course true believers had life before ever Christ came into the world, but that life was even then dependent on Him, and manifested to be so when He came. He Himself being the full manifestation of eternal life, then in Him, come into the world, the sheep find abundant fullness of life.

But the life given to believers even in Old Testament times, and at all times, is dependent on the fact of the Good Shepherd laying down His own life for the sheep. God gave life in the Old Testament in view of the certainty of Christ's sacrifice. Compare John 12: 24.

In contrast, the hireling has no genuine care for the sheep. He is not of course a thief or a robber, but because only hired to care for the sheep, he thinks more of himself than of the sheep, so that when the wolf comes, he deserts them. The Lord does not hire servants for money. If one willingly serves with love as a motive, the Lord will sustain and reward him; but it requires love to stand against the wolf, the type of Satan in his destructive enmity, whose object is to catch and scatter the sheep. But the Good Shepherd knows His sheep in a vital, intimate way, and His sheep know Him.

Only a comma should be found at the end of verse 14, intimating that the Lord knows His sheep as they know Him, just as the Father knows Him and (not “even so”) He knows the Father. Wonderful is this vital, eternal knowledge given us in Christ Jesus! This relationship of sublime love is connected with His laying down His life for the sheep.

The “other sheep” of verse 16 are manifestly Gentile believers, not of the fold of Israel. They were to be brought also, as a result of the death of the Good Shepherd, and to be joined with the Jewish sheep, but not brought into the fold. Rather, “there will be one flock and one Shepherd.” The one flock is the Church of God composed of all believers of the present age, whatever their race. It is not a fold, where restraints of laws and ordinances are present, but a flock, free of legal encumbrances, in order to follow the Shepherd to the green pastures. For the Shepherd is present: He is their resource, their leader, their protection. It is the sense of the abiding presence of the Lord Jesus that is so essential to the true welfare of the Church in her entire history. Let us settle for nothing less.

Though the Lord Jesus is the Son of the Father's love from eternity past, yet His willing sacrifice is a fresh reason for His Father's love toward Him (v. 17), as indeed it is a cause for our love too. He laid down His life: it could not be taken from Him: He had perfect control as to this. On Calvary He Himself dismissed His spirit, after crying out with a loud voice, certainly not therefore dying of exhaustion. Since He is without sin, death had no authority over Him. His death was a miracle performed by His divine power, willingly because of His great love, and with the object of taking His life again. He had authority for this Himself, as the sent One of the Father.

DIVISION AGAIN

Such words from His lips give occasion for another division among the Jews. Some callously, senselessly accuse Him of having a demon, because of course His words evidenced more than mere human power. Others at least were reasonable in considering the evidence and dismissed any idea of demon influence.

The dedication of verse 22 was a celebration of the re-dedication of the temple in the days of Judas Maccabeus, and took place in December., about two months following the feast of tabernacles (John 7: 2).

Now He to whom the temple was dedicated walks in His own residence, yet is petulantly accused by the Jews of making them to doubt as to whether or not He was the Messiah. The very question bothers them greatly, which shows that they were not really convinced that their opposition was right. But they did not want their Messiah to be of lowly, faithful, pure character.

His answer is plain: He had told them and they disbelieved. Also His works, done in His Father's name, were an unquestionable witness. If there were any doubts, this was their fault, not His. But their unbelief was evidence that they were not of His sheep. For His sheep were subject to Him: they had ears for His voice: He knew them as vitally His own: they followed Him.

He declares these things as absolute facts. He attaches no conditions to them whatever. To the above three He adds four more, giving a seven-fold assurance of the eternal security and blessing of every child of God. “I give them eternal life,” a free, unconditional gift, not temporary, but eternal. Then He further presses, “they shall never perish.” What clear assurance to the believing heart! Further, “neither shall anyone snatch them out of My hand,” and also, “no one is able to snatch them out of My Father's hand” (vv. 28-29). They are held by the double power of the Father and the Son for eternity, and this is sealed in sublime dignity and beauty, “I and My Father are one.”

ANOTHER ATTEMPT TO STONE HIM

The Lord's words of such living power, ending with “I and My Father are one,” (not “My Father and I”), have surely fully substantiated, in answer to the Jews' question (v. 24), that He is the Christ. But they react, not only in doubt, but in bitter enmity, taking up stones to stone Him. Yet they are powerless to put into execution their base intentions. His word, calmly, simply spoken, has power that holds them helpless. He had done many good works, He says, all of them proceeding from the Father. For which of these works did they intend to stone Him? (v. 32).

How plainly the issue now comes to the fore: they disavow all reason for their enmity but one, that is, they say, that He made Himself God; and they considered Him only a man. He is condemned for telling the truth as to who He is.

He certainly does not back down from this position. Quoting Psalm 82: 6, He speaks of Jewish leaders to whom the word of God came as being “gods.” This was because they had been entrusted by God with authority to represent Him, and only pure truth could represent Him properly. But if they were called “gods,” then the Lord Jesus, set apart in pure truth from all others, sent directly by the Father to do His will, certainly could be depended upon to rightly represent God, and tell the truth. When He said, “I am the Son of God,” He was representing the Father in so saying: He was speaking truth from the Father. For He was infinitely higher than all human authorities who had ever come before Him. The Jews knew of His public sanctification and anointing of the Spirit at His baptism, and of the Father's declaration at that time, “This is My beloved Son, in whom I am well pleased” (Matt. 3:17). God had trusted Him with representing Him in a way high above all others: then certainly He told them the truth of God.

If He had not done the works of the Father, then they would have cause to disbelieve Him, but since they could not at all dispute the fact that His works were manifestly of the Father, they should at least believe the works, which proved that the Father was in Him and He in the Father.

Frustrated in their intention of stoning Him, yet stung by the truth, the Jews sought to arrest Him (v. 39). But He simply left, for His hour had not come, and went to the Jordan, to the scene of John's first baptizing, a reminder that repentance is imperative if one is to genuinely receive the Son of God. In all of these things the lowliness of the character of the Lord Jesus is of great beauty indeed. In fact, it was this lowliness that the Jews so despised. But He would put forth no show of power and might, easily as He could have done so, either to intimidate or to impress His enemies. He would represent His Father in His Father's way. How different it might have been for the Jews too if they had but taken to heart the lessons of the river Jordan.

Many, however, did take such things to heart, resorting to the Lord in the place of John's testimony. In such cases, John's ministry had done its good work, and they were prepared to receive the One who fulfilled John's faithful prophecies. They too consider a very pertinent fact, that John, in contrast to the Lord, did no miracle: yet this did not at all take anything from John's value as a prophet. On the contrary, they give a wonderful commendation to John's ministry when they say that “all the things that John spoke about this Man were true” (v. 38). How much better is this report than any reputation of working miracles! Honesty could easily perceive these things: only dishonesty therefore can explain the blindness of the Pharisees.

John 11

THE DEATH OF LAZARUS

The raising of Lazarus in this chapter is a striking witness to the fact that the plotting of the Jews to kill the Lord Jesus was vanity; for He Himself is superior to death. Since He is able to raise Lazarus, then supposing they do kill the Lord, He will rise again. Besides this, the eternal life with which His sheep are blessed, given them on the basis of the sacrifice of Himself, the Good Shepherd, is here clearly implied to be resurrection life, a life linked with Him now beyond the power of death. How futile and foolish then is the murderous opposition of the Jews!

The Lord's company had no doubt been deeply valued at Bethany before this time (Luke 10: 38-42), and the sickness of Lazarus turns the thoughts of the sisters to Him as their true resource. Verse 2 is an interesting note here, of which the history is found in John 12: 1-8. The message they send is only to the effect that Lazarus is sick, but with the reminder of the Lord's love for him: the sisters are evidently confident that the Lord would know what to do.

For the time however He does nothing; but speaks of the sickness as being not unto death. Not however that Lazarus would not die, but the end in view was not death, but for the glory of God, and that the Son of God would be glorified. It was to be another clear proof of His glory as Son of God (Cf. Rom. 1: 4).

Because of his love for the two sisters and Lazarus the Lord remained where He was for two days. His delays in answering prayer are always because of a love that is wiser than we understand.

But when He announces to His disciples that they are to return to Judea, they can only think of the danger of His being stoned (v. 8), for the animosity of the Jews toward Him had had little time to abate. The answer of the Lord is important. He always walked “in the day” of His Father's guidance, not in any measure of darkness. Those who walked in the night would stumble, for they had no light internally. But the light of the Father's presence and direction was always in Him.

He speaks to them of Lazarus sleeping, and of His intention of wakening him. Considering the time it would take to journey to Bethany, His disciples ought to have realized that He spoke of something more than literal sleep, but not so: they reason contrarily to His words, thinking that sleep would be good for him; so that He plainly says, “Lazarus is dead.” (v. 14). To the Son of God death is no more than sleep. But for the sake of (not only Lazarus and his sisters, but ) the disciples, He was glad that He had not been there. If He had been, no doubt Lazarus would not have died (vv. 21, 32), but it was necessary that he die if the Lord were to show in him His resurrection power, and stimulate reality of faith in His own.

Thomas, in verse 14, shows evident doubt that they might be preserved from death if they went to Judea, yet he had genuine love toward the Lord in his willingness to go. Of course implicit confidence in the Lord's pure love and wisdom would have been far better, but this he seems to have little known until his experience of John 20: 24-29).

It is likely that Lazarus had died before the message of his sickness had actually been received by the Lord, for when He arrived at Bethany, Lazarus had already been four days in the grave. v. 17). The Lord knew this to be the precise testing time for the sisters, and of course such time having elapsed left no doubt that death had actually taken place.

Bethany being only about two miles from Jerusalem, many from there had come to comfort Martha and Mary. Martha, anxious to speak to the Lord when she heard He was coming, went to meet Him. Mary, more quiet and less impulsive, remained in the house.

No doubt the words of Martha, repeated by Mary in verse 32, show what had been continually in the minds of the sisters: “Lord, if You had been here.” Yet there is no value in brooding over an “if.” How little she realized that the Lord knew well what He was doing! Still, she did give Him credit with such a relationship with God as to receive from Him whatever He asks.

He answers this simply, “Your brother will rise again” (v. 23). But she can think of this as nothing but the orthodox doctrine of a future general resurrection. How little comfort even true doctrine has in it apart from the person of Christ! Marvelous indeed is His reply, “I am the resurrection and the life.” In Him personally is the answer to her every need, as of all creation. “I Am” implies His deity, and certainly resurrection and life are resident only in God. He does not merely say that He can raise the dead and give life: this whole subject is rather dependent on His person.

The question of resurrection is met in the end of verse 25, that of life in verse 26. The full truth of this could only be manifested in His own (then future) resurrection, but identification with Him by faith was the certain means of one Him would never die (v. 26). That is, the life He gives is not at all subject to death: it continues vital and real, even if natural death takes place. The words He speaks are spirit and they are life, not material and fleshly.

He asks her, “Do you believe this?” Though doubtless she did not fully understand His meaning, yet her answer is good. She believed Him, for she was persuaded that He was Christ, the Son of God (v. 27). What He said she knew was right, however feeble her understanding may have been.

MARY AND THE MOURNERS

Then she left to call Mary, her sister, with the message that the Lord had called for her. In so many words the Lord had not said so, but Martha no doubt sensed that the words of the Lord were more for Mary than for herself, Mary having a more meditative and understanding mind, and choosing the habit of sitting at the Lord's feet (Luke 10: 39-42).

Such a message brings her quickly to the Lord, outside the town. (v. 29). How little the Jews understood her haste: certainly if she were going to the grave, it would not be with such alacrity: it was the One in whom there is life by whom she was attracted. This time, rather than sitting at His feet, she falls down at His feet, her soul in deepest sorrow and need; and she repeats the heart-wringing words of Martha, not even with the addition of confidence that even now God would answer His prayer in some helpful way.

Martha was at least more matter of fact, Mary so crushed by her sorrow as to be hardly able to look up. This, together with the weeping of her comforters, deeply weighed on the spirit of the Lord Jesus. How real is His sympathetic concern for the sorrows of mankind occasioned by sin! To His question as to the grave of Lazarus they answer, “Lord, come and see” (v. 34). This expression has been used twice in chapter 1, first by the Lord, inviting others into His circumstances (v. 39), and by Philip inviting Nathanael to see the Lord (v. 46). But all that man has to show the Lord is a grave! How could He forbear thinking of His own imminent death and burial for the sake of mankind in its sinful, ruined state? He wept. But this was not merely for Lazarus, as they supposed (v. 36). His was genuine sympathy for the sake of the sisters, and no doubt true, divine sorrow in contemplating the sad results of sin in the world. Some made the suggestion, could He not have prevented the death of Lazarus, since He had done other amazing works? How much greater was He than they supposed! But He made no reply to this.

LAZARUS RAISED FROM DEATH

They come to the grave over which a heavy stone has been rolled. When the Lord commands that the stone be taken away, Martha, allowing her practical mind to take precedence over faith, objects to the removal of the stone (v. 39). The Lord firmly reproves her unbelief. Natural thought must not intrude itself when the Lord of glory is working. Let us note that, while only the Lord can give life, others can remove the stone. So the stone reminds us of the hard, cold demands of law that virtually keep man shut up in bondage, in a state of death, never able to give life. By the preaching of the gospel of pure grace we may remove the stone today.

When this was done the Lord first prayed (vv. 41-42), not asking for the resurrection of Lazarus, but in calm, conscious unity with the Father, to show those who stood by that he did nothing apart from the Father's will. The Father heard Him always: He did not plead with Him at all; for He speaks not as the dependent Man in Luke, but as being One with the Father. With a loud voice He calls, “Lazarus, come forth!” It is not therefore in answer to prayer that Lazarus was raised, but by the Lord's own authoritative, divine word. In spite of being bound hand and foot with graveclothes, Lazarus came forth. His face too was bound (v. 44): he could not see where he was going, but the power was in the voice that called him, the power of resurrection life. The miracle is accomplished fully and perfectly.

Then again others may do their work: “Loose him and let him go,” the Lord says (v. 44). The graveclothes would speak of law in a different way than the stone; for the law too can keep in bondage one who truly has life. A renewed person is not to be left fettered by these, but set free. For grace, not law, is to be the power of the new life, and God's servants are to be the ministers of grace. But life itself is entirely in the hands of the Son of God.

FURTHER PLOTTING OF THE JEWS AGAINST HIM

Many of the Jews could not but be brought to believe in Him after such things. On the other hand, some, currying the favor of religious leaders, report to the Pharisees what the Lord had done (v. 46). These, with the chief priests, become more deeply alarmed, rather than deeply impressed, and gather a council to consider how they may silence One who, as they admit, does many miracles: the pride of their own position was in jeopardy.

They were well able to disguise their motives with the foolish suggestion that if they let Him alone, it would lead to the Romans taking the Jews captive (v. 48). Their reasoning is that He would become a leader who would challenge the authority of Rome. But they knew well that there was no slightest indication of political aspirations on His part. In fact, their not leaving Him alone, but crucifying Him, led to the very thing they claimed to fear. Selfish pride, as seen in the expression “our place and nation,” was the means of defeating its own end.

Caiaphas, we are told, was high priest that year, for Herod set up and deposed high priests to suit himself at any time, of course a contradiction to God's original appointment. Evidently inflated with the pride of his own position, Caiaphas haughtily declares the ignorance of his cohorts, and indicates his superior wisdom in finding some justification for their murdering the Lord Jesus. “one man,” he says, “should die for the people (vv. 49-50).

Behind his words of course was subtle wickedness; but here is a striking illustration of how God can use the evil of man, and have him speak words which have a far higher meaning than the man himself intends. Christ's death would not save Israel from being scattered and decimated at that time, but it would accomplish a greater end. Therefore, though it was with wicked motives that Caiaphas spoke of one man dying for the people, yet God, in allowing him to speak, had higher thoughts in these very words, words too which are applied not only to Jews, but to Gentile believers scattered abroad, for the death of Christ was the means of gathering them together in one (vv. 51-52), though Caiaphas would have resented the very thought of such gathering together.

The Jews then are easily persuaded that it is right to put Christ to death, for they have the plausible excuse of trying to save their nation: they agree in plotting His murder. Still, His hour had not come: He withdrew to a city called Ephraim, to the north and east, on the edge of the desert (v. 54). In spite of all these occasions in which the Pharisees were frustrated in their efforts to arrest Him, they seemed blinded to the significance of this fact. In fact, when they did take Him (at God's time), it was at a time when they had planned not to do so (Matt. 26: 5).

The Passover being near, many were drawn to Jerusalem with the intention of being purified before the day of the feast (v. 55). There is much speculation: will the Lord come, or will He not, for the feast? Little indeed did they know that He Himself is “our Passover” (1 Cor. 5: 7), and it was on that day that God had ordained that He should be sacrificed. Certainly therefore He would willingly come.

The chief priests and Pharisees had by now increased their evil efforts to take Him, by ordering that any of the people who knew His whereabouts should inform them (v. 57). Being the willing tools of Satan, they were blinded to the fact that God is in control of all these things.

John 12

A SUPPER FOR HIM AT BETHANY(vv. 1-8)

Six days before the Passover He returned to the area of Jerusalem, coming by way of Jericho, as Luke shows us (Luke 19: 1-28). These days He spent in ministering mainly in the temple (Luke 21: 37); yet the enmity of the Jews could do nothing until God's appointed Passover Day.

At Bethany a supper is made for Him (in the house of Simon the leper — Matt. 26:6), for there has been much affection awakened toward Him in this village. We may be sure He valued the comfort of this love of His disciples in view of His imminent suffering and death. Special notice is given of Martha, Lazarus and Mary (vv. 2-3). Martha served in evident thankful devotion. Lazarus, in communion with Him, sat at the table. Mary, in adoring worship, anointed His feet with costly ointment, wiping them with her hair.

Here are characteristics that should be true of every believer. For though one may have more outstanding ability for service, another more attracted by communion, or fellowship, another specially delighting in worship, yet all should be true of every child of God in some measure at least. The house being filled with the odor of the ointment pictures for us what should be true of the house of God, the assembly.

At this, however, the greed of Judas cannot be silent, though he deceitfully speaks about the poor to cover his true motives. We are told now that, being treasurer for the disciples, he was stealing from that fund. Certainly the Lord knew this; but the case of Judas is a solemn warning that deceptions can too easily creep in among saints of God. He is a warning also to all who would dare to imitate his wretched example.

The Lord defends Mary with simple, gentle words. She had done this in view of His burial (v. 7). They had the poor always with them, but not the Lord. Who was most important? Other woman came too late to anoint His body, for He had risen then (Mark 16: 1-4).

THE CHIEF PRIESTS PLOT TO KILL LAZARUS (vv. 9-11)

News of the Lord's coming to Bethany reaches Jerusalem, and many Jews came to Bethany, not only because He was there, but also to see Lazarus because of the wonder of his being raised.

Yet how true are the words of the Lord Jesus in Luke 16: 31: “If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.” The chief priests are so incensed against the truth and against the Son of God, that they plot, not only to put Him to death, but Lazarus also, because the reality of his resurrection had influenced many Jews to believe on the Lord Jesus (vv. 10-11). Did they not consider that, if the Lord had once raised Lazarus, He could do so again? In that case the results would be most humiliating for them. But unbelief is blind.

THE KING RIDING A DONKEY

The Lord goes to Jerusalem, for His time is about to come: He will accomplish that for which He was sent, yet with some days first of fullest testimony to the glory of His Father, which all the efforts of the Jews could not thwart.

He is by no means hidden. The Jews ordered that anyone who knew where He was should report it. Yet here everyone knows where He is, and the Jews have no power to take Him. Many come to meet Him with palm branches, the symbol of victory and prosperity, and acclaim Him as the King of Israel come in the name of Jehovah (vv. 12-13). Fulfilling prophecy, He rides into Jerusalem on a donkey's colt, coming in lowliness and in peace, rather than on a war-horse of powerful conquest, as He will in the day of His glory (Rev. 19). No doubt it would seem out of keeping for the Messiah to come in so lowly a way, and the prophecy itself ought to have occasioned such interest as to have prepared Israel for this unusual event.

It is the common people whom God prepares to give honor to His true King, a witness from many lips that ought to have shamed the leaders to a realization of their own willful blindness.

Verse 16 shows the sovereignty of God in the fact of the people being so moved at this time: the disciples themselves did not understand why they acted in this way, but realized after the ascension of the Lord Jesus the great import of this, together with the fact that these things were prophesied in the Old Testament.

But at this time there was the testimony of those who had witnessed the raising of Lazarus, a confirming assurance that Christ was entitled to the honor given Him. Indeed the miracle was proof of His being the Son of God (Rom. 1: 4).

The Pharisees were nonplused and afraid of popular opinion, which they saw as favoring the Lord. This infuriated them, and served to bring out all the more fully the wickedness of their hearts (v. 19), for they had to wait for the treachery of a false disciple, and for darkness in which to arrest Him.

CHRIST THE FRUITFUL GRAIN OF WHEAT (vv. 20-26)

Greeks, strangers to Israel, were more discerning of the glory of the Messiah: they desired to see Jesus, and seek the mediation of Philip to this end, for they show a respectful recognition that the Jews had the nearer place to the Messiah (vv. 20-21). Philip is evidently cautious as regards whether the request is in order: he enlists Andrew, and together they tell the Lord.

However, He answers that His being glorified is close at hand (v. 23). It is really only on this basis that Gentles can approach Him, for the promises had not been made to them, but to Israel. All this however shows us that God had prepared Gentiles to receive Christ at the very time that Israel was plotting His death. Yet the blessing of Gentiles must wait for the accomplishment of this, and His resurrection and ascension. He uses the title “Son of Man” as indicating His far wider work than that of the Messiah of Israel; for “Son of Man” involves His relationship to all mankind.

Verse 24, with another “most assuredly” is of vital importance here. The Lord Jesus must, as the grain of wheat, fall into the ground and die before He could bring forth “much fruit.” This embraces far more than the borders of Israel, but the field of the world. In resurrection He is Himself the firstfruits, the promise of an abundant harvest. So the Greeks must wait, but not for long, as the book of Acts shows, to have a real sight of the Lord Jesus.

Deeply involved in this is the question of whether one thinks more of his life in this world than he does of eternal life. Christ was perfectly willing to give up His life in this world in view of infinitely greater blessing. Jewish leaders were not: they loved their own lives, but would only lose them. Here is a test of the reality of faith. The expression “hates his life” is intended to be strong, in contrast to loving one's life. It is a question of which life is of vital importance. Are we not gladly willing to leave this present life at any time, when we have that which is eternal and pure?

If one therefore would serve the Lord, he is told, “let him follow Me” (v. 26). True service is in taking the same path of rejection as the Lord Jesus did, and giving up life in this world. But it is in view of being where He is, on the other side of death, in resurrection life. Would we shrink from such discipleship? Let us think of the wonderful recompense of being where He is; and besides that, having the Father honor us for our devotion to His Son!

ANTICIPATING HIS DEATH (vv. 27-36)

Yet certainly this means deeply felt sacrifice. For Him, how much deeper than for all others! Anticipating His death, His soul was troubled. He could say to His own, “Let not your heart be troubled” (John 14: 1); but it is because He has taken voluntarily the trouble into His own soul, and has borne the judgment that we could not bear. The hour before Him He knew would be unspeakable agony (v. 27): would He pray that He might be spared from it? No, for He had come this far with the settled, sublime purpose of facing this hour in the infinitely great sacrifice of Himself. He would unfailingly perform the most marvelous work that the universe has ever known. For He came to do the Father's will, and therefore His prayer is simply, “Father, glorify Thy name.”

Immediately, just as God had spoken at His baptism, so He speaks again, and so resonantly that some said it was thunder; yet so clearly that others said an angel spoke to Him. Why will they not believe in the Father's direct approval of His Son? Yet the Father says that He had already glorified His name, no doubt in the incarnation and devoted life of the Lord Jesus. He would glorify His name again in His matchless death and resurrection (v. 28).

The voice was plain, the proof was clear, and the Lord declares that this voice was not for His sake, for He knew perfectly the truth of these words; but for the people. Yet in only a few brief days they joined in crying out for His crucifixion!

That solemn event of the cross is the judgment of this world: by it all the power of Satan, the prince of this world, has been annulled. The Lord announced it as “now” (v. 31). The world is therefore no longer under probation, but under sentence of judgment. The cross has ended the world's trial: it has been there manifested as criminally guilty; and by the cross of Christ, the strong man (Satan) has been bound, the blessed Lord triumphing over him in the very thing in which Satan thought to have destroyed Christ.

By this He has drawn all men to Himself (v. 32). He does not speak of salvation but of judgment: His death brings all under His authoritative judgment: He has the right to judge as regards all: none can escape having to do with Him.

Though the Lord had spoken so plainly, not leaving the least question as to the fact that He Himself is “the Son of Man,” and that He would be lifted up, yet the people were bewildered. They wonder whether He is speaking of Himself or of another. If He is the Messiah, as the evidence seems to indicate, then how is it possible that He would die? For at least they had understood that the scriptures had prophesied of Christ as abiding forever. They had totally missed the many scriptures that spoke of His death, as for example Isaiah 53: 8, 12 (this in fact also including His resurrection).

The Lord does not answer their questions, for it was not merely their intellect that needed correction. If they needed enlightening, they must realize that He Himself was the light, and put their confidence in Him rather than in their own understanding, which left them only in confusion. Let them walk, that is, follow Him, instead of settling down in the morass of their own rationalizing. While light was there, make use of it, or they would be plunged in deeper darkness than before, ignorant of where they were going (vv. 35-36). All they really needed was to believe in Him, the true Light, in order to be children of light. If they refuse this, then they are not ready for teaching. So He leaves them, hiding Himself from them.

WILLING BLINDNESS AND JUDICIAL BLINDNESS (vv. 37-41)

Solemn is the divine comment that His many miracles did not persuade them to believe Him personally, as Isaiah 53:1 had prophesied. No doubt many knew this prophecy, but blindly fulfilled it in refusing Him. More solemnly still we are told “they could not believe,” because God had blinded their eyes and hardened their heart. (vv. 39-40). But we must not suppose that God did this without reason. Just as Pharaoh first hardened his own heart against God before we read of God's hardening his heart (Ex. 5: 1-2; Ex. 7: 3), so when the Jews hardened themselves against the Lord Jesus, then God confirmed their blindness by His judicially blinding them. Let men dare to go too far in opposition to God, and this may be the awful result.

A LAST MESSAGE TO THE HALF-HEARTED AND TO THE WORLD (vv. 42-50)

Many among the chief rulers however did believe on the Lord Jesus, but fear of the Pharisees hindered a frank confession of Him, for their reputation before men was more important to them than God's approval (v. 42). Whether these were true believers or not, they, together with all the Jews, required the warning of this last message of John's Gospel to any who were not decidedly for Him. This is given in verses 45 to 50. The Lord cried with a loud voice, intended for all. One who believed on Him was also believing on God the Father, who had sent Him. For in the midst of darkness He had come, shining with the light of God's glory, in order that every one who believed on Him would no longer be part of the surrounding darkness.

Yet, though He was the Light that exposed evil, if men refused to believe on Him, He was not here to judge them (as He will in a future day); for He had come in pure grace, not to judge, but to save the world. Of course grace despised will bring eventual judgment, but salvation has been offered now to the world for nearly two thousand years, showing the great heart of this blessed Savior.

Nevertheless, one who rejected Him and His words is forewarned that the same word He has spoken will judge that person in the last day. For His word is absolute truth that cannot be frustrated: it will triumph.

He had not spoken from Himself, that is, independently, but at the commandment of the Father. Whether in the general import of His words, or in the finest details of every word, He spoke precisely what was given Him from His Father.

More than this: the Father's commandment is life everlasting, not as the ten commandments which brought condemnation and death; but bringing eternal life for the vital blessing of mankind. Then He ends this earnest appeal with a firm confirmation of His having perfectly communicated the words of the Father in all that He spoke (vv. 49-50).

John 13

WASHING HIS DISCIPLES' FEET (vv. 1-17)

We are brought now to consider the last hours of the Lord Jesus before the cross. No longer does He minister to the world, but to His own disciples, from chapter 13 through 16; and it is marvelous that He makes every spiritual provision for them before leaving them.

With calm, measured steps all is ordered here. He knows His hour is come, but it is not said His hour to die, but to depart out of the world to the Father (v. 1). How sweetly do the counsels of divine knowledge shine out here! The end was the presence of the Father, though the way of course involved the agony of the cross. But all that faced Him now no doubt deeply pressed upon His heart, for He knew every detail of the malice of Satan, of the treachery of Judas, of the denial of Peter, of the forsaking of all the disciples, of the bitter persecutions of the Jews and of the Romans, of His being crucified; and more dreadful than all, of His having to suffer the judgment of God for our sins. These things are not mentioned here, but His love toward His own remained as full and pure through all these circumstances as it had been from the beginning.

Events fit each into place, as ordered by a sovereign hand. As supper has come, Satan (only as allowed by God) has influenced Judas to betray the Lord. But though the Lord knew all this, He was also conscious of the blessed fact that the Father had given all things into His hand (v. 3). He had come from God: He was now to return to God; the intervening sufferings are quietly disregarded here.

With this consciousness He rises from supper: the sweetness of communion is to be followed by lowly service. He laid aside His garments, an implied reminder for us that He laid aside His garments of Godhead glory and dignity in order to serve in subject Manhood. Then taking a linen towel He girded Himself, for His object was the blessing and comfort of His disciples.

The water poured into a basin (v. 5) is typically a sufficient quantity of the word of God for the present need (cf. Eph. 5: 26): it is not to bathe them, nor to overwhelm them, but only to wash their feet. Without doubt too, it would be neither too hot nor too cold. Such washing of feet was common, of course, because of the use of sandals in walking through a country often dry and dusty. But for the Lord of glory to do this was a most striking and instructive humbling of Himself.

Peter, confident as to his own evaluation of the matter, evidently felt it too great a humiliation for the Lord, and refused to have his feet washed, in spite of the Lord's telling him that he did not understand at the time what the Lord was doing, but that he would know later (v. 8). Why did he not trust the Lord's words, instead of his own assumptions? This same question we may well ask ourselves sometimes.

Verse 7 is clear proof that the Lord was not intending by His example a mere literal washing of feet to be thereafter carried on by the disciples, but something more important, of which feet-washing is typical. For this speaks of the application of the word of God to the details of our walk through a defiling world (Eph. 5: 26). Contact with defilement requires contact with the word, if the defilement is to be removed, and who is more gentle and thorough than the Lord Jesus in applying that word?

When the Lord answers Peter that if He does not wash him, then Peter has no part with Him, Peter blunders into an opposite extreme. instead of simply submitting to the Lord's wisdom in the matter. So the Lord patiently informs him that he had already been bathed, so that only his feet needed cleansing now (v. 10). The complete bath is indicated in Titus 3: 5. Every believer has had this at the time of his regeneration once and for all; but feet washing must be done often. New birth is a wonderful cleaning process, bringing a decided change in one's character and habits. This is the bath, while foot washing is a provision for daily conduct. Judas however had not even had the bath: he was not clean (vv. 10-11). Verse 12 pictures the return of the Lord Jesus to glory, His sitting down on the right hand of God in His rightful garments. So that the instruction He gives is virtually that which He gives us today.

They called Him Teacher and Lord, and He approves this, yet He Himself reverses the order of these (v. 14). Our viewpoint is too frequently that of making teaching the most important, with Lordship practically stemming from teaching. But Lordship is first, and in submission to His authority teaching is then of proper value and properly productive. Whether one understands or not, he should be fully subject to the Lord's authority. He had taught them by example, and they too ought to wash one another's feet.

This feet washing is the lowly ministry of applying the word of God to the need of one another's souls, for the cleansing or preservation from the defilement of our daily contacts with the world. We all need this restoring ministry, and we should all engage in it for the help of one another.

If we are hesitant to obey this word, then we need to be reminded that the servant is not greater than his Lord (v. 16). How vast an understatement is this! Yet in our pride we may too easily act as though we were greater than He! It is necessary that we have pressed upon us the fact that happiness lies, not in knowing merely, but in acting rightly upon that knowledge.

WARNING OF A BETRAYER (vv. 18-30)

Yet He spoke not of all the disciples: there was one among them who was false, who would therefore not act upon the truth at all. Scripture had foretold this, though this fact does not in the least palliate the guilt of Judas: he was himself responsible for the callous deceit of eating with the Lord while plotting to betray Him (v. 18).

In speaking this prophetically of Judas, the Lord Jesus did so in order that this might later strengthen the faith of the disciples as to the glory of His own person , the self-existent “I Am.” He adds to this the absolute confirmation that when He sends a messenger, there is such authority in this that the receiving of such a messenger is the receiving of Himself; and more than that, the receiving of Himself is the receiving of the Father who sent Him (v. 20). For He Himself was leaving, and in all this dispensation of grace, others would now carry His message.

As regards Judas, at that time the Lord was troubled in spirit: He deeply felt, not merely the treachery of Judas against Himself, but the condition of the man's soul. It is instructive here to note that Judas had been able to keep his own character so covered that he was no more suspect in the disciples' eyes than any other (vv. 21-22). Deceit may thrive for a long time, but is eventually always exposed.

It was John, the writer of this Gospel, who leaned on the bosom of the Lord Jesus, a place which, spiritually, every believer is entitled to enjoy. But his nearness to the Lord influenced Peter to motion to him to ask who the betrayer might be (v. 24). The answer of the Lord shows His genuine love for Judas, love not tainted by bitter resentment, as would be the case with mere men. For the sop was a special morsel given to a favored guest. Yet Judas had already steeled himself against the love and grace shown him; and this last overture being refused, Satan is allowed to enter into him (v. 27). Satan cannot do this without the willing consent of his victim; but such is the dreadful alternative when one has stubbornly refused the love of the truth.

The Lord's words to Judas were not understood by the other disciples. One wonders too what Judas thought of those words: for the Lord left him with the decision as to what he would do. Why did he not stop and think that the Lord was reading his very heart? But Satan had blinded him, for he was willing to be blinded. After receiving the sop, he went immediately out, and ominous words are added, “and it was night” (v. 30). He heard no more thereafter of the Lord's ministry in chapters 14 to 16, nor was he present at the institution of the Lord's supper, which is not spoken of by John in his Gospel.

A NEW COMMANDMENT (vv. 31-35)

Now the Lord speaks positively of the time having arrived of His being glorified, and God's being glorified in Him. The thought of His suffering is not mentioned, though indeed it is by His sacrifice of Calvary that He is eternally glorified, and by this has glorified God. Though His sufferings were imperative, yet these are not emphasized in John, but rather the glorious results of His atonement.

Since God would be glorified in Him by virtue of the perfection of His sacrifice, God would also glorify Him in Himself, and this without delay (v. 32). We know the fulfillment of this in His raising Christ from the dead and giving Him glory.

So that it would be only a little while that He would be with them. He would leave them. He had told the Jews that they could not come where He would be. Now He speaks similarly to His disciples. There is of course a difference: the Jews could never come there, while the disciples only at that present time could not come where He went (cf. v. 36).

However, He has one striking new commandment to leave with them. It is not a legal commandment, as those given by Moses, and nothing that would tend to puff up the flesh. He had loved them: let them show the same love toward one another (v. 34). Indeed, His love was because of His very nature: they too had been given this blessed nature by new birth. The command therefore is really to allow that nature its proper expression. In this all men would recognize them as His disciples.

PETER'S DENIAL FORETOLD (vv. 36-38)

But these words of the Lord Jesus seem to have little real effect on Peter at the time, just as we too may easily ignore ministry that presses our personal responsibility, and he asks, “Lord, where are You going?” (v. 36). The Lord's answer to this is in John 14, but first He answers Peter's implied desire. Peter could not follow Him then, but would do so later. But Peter had sadly not yet learned to truly submit to the Lord's word, in spite of his humbling experience of verses 6 to 9. For while then the Lord was washing feet literally, in the latter part of this chapter He is seeking to wash feet spiritually, giving the word to have effect on hearts and consciences. Judas had resisted it absolutely and gone out. Peter resists it in another way, unhappy because he could not accompany the Lord now; and insisting with bold words that he would lay down his life for the sake of the Lord (v. 37). No doubt there was love toward the Lord in his heart, but there was also self confidence, not the submissiveness of confidence in the Lord. Little does he realize the significance of all this, and he must learn by sad experience that the words of the Lord are absolute truth.

So the Lord presses upon him, with decisive insistence, the truth of His own words, which make Peter's bold words collapse in shame. Three times, he is told, he would deny his Lord before the cock crew (v. 38). How strong an emphasis this is as to the untrustworthiness of the flesh, even in the most zealous and devoted of disciples; and on the other hand, of the perfect trustworthiness of the word of the Lord! If Peter was not yet convinced, at least he could only be silent, and thereafter learn by experience the sinfulness of his own heart and the grace and truth of the Lord Jesus.

John 14

MINISTRY OF ENCOURAGEMENT

CENTERED IN CHRIST PERSONALLY (vv. 1-6)

Had the Lord spoken the last words of John 13 with the object of discouraging Peter? By no means. For His next words are “Let not your heart be troubled.” Their true protection was in Him personally, not in their own faithfulness. They had faith in God: let them have the same faith in the Lord Jesus. Though Peter himself failed, yet his faith did not fail (Luke 22: 32). He certainly thought just as much of the Lord afterward as he did before his failure, if not much more; for his fall worked in the end to strengthen his faith.

Now the Lord was to return to His Father's house, and though they could not follow Him then, yet He assures them of the many dwellings there, — far more than the limited number of rooms for priests that surrounded the temple. Nor would Peter's sin exclude him from that marvelous eternal blessing.

If in John 13 the ministry of restoration is seen, in John 14 it is the sweet ministry of comfort, or encouragement. Yet the Lord does not even speak of “heaven,” rather “My Father's house.” He was going to the Father, and the pure comfort of believers is found in the personal knowledge of the Father, Son and Holy Spirit (cf. vv. 7 and 17). The place that He would prepare for them would be where He was. We know that He has already prepared the place by virtue of His blessed sacrifice, His resurrection and his return to the Father's presence. Man's place on earth had been forfeited because of his sin: how much better a place are we given by grace!

Just as certainly as He has died and risen again, in order to prepare that place, so certainly will He come again, to receive believers to Himself (v. 3). His promise is absolute, and we look for Him at any time, when all His living saints will be caught up together with those who have died (they being resurrected), to meet the Lord in the air.

When He tells them however that they knew both where He was going and the way, Thomas objected. At least he does not consider himself conscious of knowing where the Lord was going, and consequently how could he possibly know the way? But the Lord has spoken pure truth. Thomas actually knew, but did not realize how much he knew. The Lord answers first the question as to the way. He Himself was the way, the truth and the life (v. 6). Thomas knew Him, therefore he knew the way. More than that, since they knew Him, they also knew the Father, to whom He was going. To know the Son personally is to know the Father personally, and this is the true character of Christianity, not merely to know facts or rules and regulations as under law; but to know the living God as revealed in His beloved Son.

Christ is the way to the Father: He is the truth as revealing all that the Father is: He is the life, the source of all blessing for all creation, the expression of the same life that is in the Father. Therefore, believers both know and have seen the Father.

HOW IS THE FATHER SHOWN? (vv. 8-11)

While Thomas says no more, Philip struggles with the difficulty of this question, feeling it would only be sufficient if the Lord would show them the Father. How little can man understand the greatness of the person of Christ! — for in Him, as He tells Philip, the Father is truly seen. What a fact of magnificent wonder! For this to be true, Christ must be Himself absolutely God manifest in flesh.

The Lord asks Philip, did he not believe that there is such essential unity between the Father and the Son that both facts are true, — He is in the Father and the Father is in Him (v. 10). Who else could ever dare to speak in such a way? Yet more than this, all the words He spoke were not independently self-conceived, but were directly from the Father. Who else could say this of every word he spoke? Also, all the works He did were in actual fact the works of the Father, who dwelt in Him. His nature, His words and His works were all identical with the Father, absolute perfection.

He asks them that they believe Him because it is true that He is in the Father and the Father in Him. Yet if this seems difficult, at least believe Him for His works' sake (v. 11): these themselves were conclusive witnesses to His glory.

GREATER WORKS CONNECTED WITH THE SPIRIT (vv. 12-26)

Again He speaks with conclusively absolute words, this time saying that believers, after He returned to His Father, and because of this, would do the same works as He Himself had done. None before had ever done such works (John 15: 24); but after His resurrection and ascension His disciples would do even greater works than these. Why? Because they were identified with so glorious a person, then to be at His Father's right hand, having accomplished the greatest work that eternity can ever know, in the sacrifice of Himself.

What greater works have His disciples done after His resurrection than He had done before His death? This cannot refer to physical miracles, for He did more of these (including raising the dead) than did his disciples. But the disciples were used, by the power of the Spirit of God, in the conversion of great numbers of people, three thousand on the day of Pentecost (Acts 2), large numbers at Samaria, through Philip (Acts 8), the Gentiles at Caesarea (Acts 10) and later at Antioch (Acts 11); and also in the marvelous unity produced by the Spirit of God between Jewish and Gentile believers through the ministry of Paul (cf. 1 Cor. 12 & 13).

Linked with these wonderful works is the Lord's promise of answering prayer in His name (v. 13). In His name certainly involves consistency with the character of His name, therefore subjection to His authority; for we cannot expect Him to answer prayers of which He does not approve. If it is honestly in His name He will approve it and will do what is requested, for in this the Father would be glorified in the Son. Thus, as the Son is fully united with the Father, so He encourages His saints in such unity of heart with H imself that their prayers will be consistent with this, and therefore answered.

In verse 15 it is because of love for Him that His own are asked to keep His commandments: it is the opposite of a legal spirit. His commandments are not the ten commandments given by Moses, but those laid upon us as the living fruit of faith and love (cf. 1 John 3: 23). In view of His leaving, He promises that He will pray the Father, who would unfailingly answer by His giving another Comforter, the Spirit of God, who would never leave them, as Christ was doing, but abide forever (vv. 16-17). The perfect interdependence of Father, Son and Holy Spirit is evident here. While the Spirit cannot be seen or known by the world, He is yet “the Spirit of truth,” a living person, just as is true of the Father and the Son; and the Lord insists, “ye know Him,” just as they knew the Father and the Son (v. 7). As the Father dwelt with them in the person of the Son, so the Spirit dwelt with them in the same way. They knew the Spirit just as they knew the Father and the Son. Wonderful knowledge!

The Spirit of God dwelt with the disciples in the person of the Son of God (v. 17). “And shall be in you.” In this the Lord spoke of the Spirit coming at Pentecost (Acts 2) to dwell in believers, for they could receive Him only on the basis of an accomplished redemption, and after Christ had been glorified (John 7: 39).

The Lord would not leave them orphans (v. 18), that is, without care and direction: He would come to them by the Spirit of God, invisible, not in bodily form, but in vital reality nevertheless. For just as the Spirit of God is in Him, so He is in the Spirit: the Father is in Him, and He is in the Father.

The world would see Him no more, but believers would see Him. This of course is the vision of faith made real by the power of the Spirit of God. Compare Hebrews 2: 9. They would live because He lives: in resurrection life they would be linked with Him by the power of the Spirit, who is the life-giver.

By this power too they would know the reality of the fact that Christ is in the Father, and connected with this, that believers are in Him and He in them (v. 20). Notice that these were facts when the Lord spoke, but the disciples did not understand this until the Spirit of God came. This illustrates the fact that Old Testament saints had more than they knew they had.

Verse 21 shows that obedience to His commandments is the proof of loving Him. This is the true character of a believer. If one refuses to keep His commandments, he is not a true believer at all: he does not love Christ. One who loves Christ however is loved by the Father. This is the love of a Father toward His children, and to this is added the love of Christ and the precious fact that He would manifest Himself to the obedient one. Of course, in this He refers back to His word in verses 15 to 18: it is by the Spirit of God that today He manifests Himself to believers.

Judas (not Iscariot) is puzzled by this, as to how the Lord could be manifest to believers yet not before the world (v. 22). The Lord does not explain this, for only when the Spirit of God came could they understand this precious reality; but He does further encourage their love and obedience. One who loves Him would keep His words (not only His commandments). For love does not stop with merely performing what is required: it desires to please Him in regard to His expressed desires. This is true, normal Christian character, which should be true of us at all times, yet it is no doubt true of all believers in some measure, feeble as our measure may be.

This love cannot but draw the love of the Father; and the promise is precious, that both the Father and the Son would come and make their permanent dwelling with one whose love was evidenced by obedience. This is certainly by the Spirit of God, who dwells in true believers today.

One who does not love Him does not keep His words (v. 24): he is not a believer. Yet the word spoken by the Lord was not merely His own, but the Father's, this being another insistence on the fact that He was in no detail of His ministry independent of the Father: no one therefore has a valid excuse for not loving Him.

The Lord spoke these things while He was with them in order that, when the Spirit of God, the Comforter, was sent from the Father, the disciples would see clearly the vital connection between His ministry and that of the Spirit, who would enlighten them and bring to their remembrance what the Lord had spoken. Only this marvelous gift would enable them to enter into the truth of what He had spoken on earth and what would yet be given (v. 26).

HIS LEGACY OF PEACE (vv. 27-31)

Now the Lord leaves a legacy of peace to His disciples in a world of seething unrest (v. 27). “Peace I leave with you” is the peace with God that results from His accomplished redemption, peace left for every redeemed soul. “My peace I give unto you” refers rather to the calm tranquility with which He faced all the contrary circumstances of distress, sorrow, hatred and persecution in the world. The contemplation of this will preserve our hearts from being troubled and afraid. While the first peace here is ours at all times, the second is “the peace of God,” only known as we are in practical communion with the thoughts of the Lord Jesus (Cf. Phil. 4: 6-7).

Though He was going away, this should not discourage them. In fact, they ought to have rejoiced for His sake, because He was going to the Father. Real love for Him would rejoice that His time of rejection and suffering in the world was at an end, to be exchanged for the unspeakable joy of the Father's own presence. “For,” He says, “My Father is greater than I.” Though in eternal deity Father and Son are one, yet the Father's position was greater, because He had not come down to a path of voluntary humiliation on earth. Certainly the Son's moral and spiritual greatness are equal with that of the Father, but He had taken a place of humiliation in coming down, not a place of greatness.

Verse 29 shows that He was preparing His disciples for His departure, for though they understood little, they would believe later. After that evening He would not talk much with them. The power of Satan was about to be exerted in utmost hatred against Him: He would be betrayed, arrested, subjected to criminal abuse and a mock trial, and crucified. In all of this He said little indeed, even to Pilate, the judge. But as to Satan, He only says, “he has nothing in Me.” Wonderful words! All that Satan, the prince of this world, could do was to confirm the fact of the perfection and purity of the Lord Jesus: he was defeated by a Stronger than he.

All this would prove to the world that the Lord Jesus loved the Father (v. 31), and as in His life, so in His death and resurrection, He was obeying the commandment of the Father (cf. John 10: 18). “Arise, let us go from here,” He says. Though these words literally spoke of leaving the upper room, yet there is a deeper spiritual lesson here. He was leaving the world behind, and they too were to be identified with Him in this. As He is not of the world, neither are they. It appears that John 15 and John 16 were spoken as they walked toward Gethsemane.

John 15

THE MINISTRY OF EXHORTATION

CHRIST THE TRUE VINE (vv. 1-8)

The Lord's ministry of comfort, or of binding up, has been seen in John 14. Now in John 15 it is that of stirring up, or of exhortation. If, as we have seen, the sacred presence of the Father, Son and Holy Spirit is a precious sanctuary, yet our feet walk on earth, and there must be the trial of faith, the practical test of reality.

Israel had been the vine brought out of Egypt and planted in the land (Isa. 5: 17), but in bringing forth wild grapes had proven rebellious, not true to the proper character of the vine. She must be set aside, and Christ, the true Vine, take His place as the source of all fruit for God. For the Father both cares for the vine and its branches and He receives the fruit.

There are branches that bear no fruit, and they are all taken away (v. 2). These compare with John 6: 66, disciples who, not being born again, do not continue. True believers, on the other hand, bear fruit, no doubt in different measures, but faith always bears fruit. These are “purged,” which surely involves pruning, the cutting back of that which cannot be called evil, but which may hinder the fullest measure of fruit. The Father does this by His word, the same word which has once cleansed every believer. Verse 3 is true of the eleven disciples, and true of every believer today.

Verse 4 presses the total dependence of the branches on the vine. Independently the branches cannot bear fruit. The word “abide” involves permanency of dwelling, the life of the vine flowing into the branches. It is by faith that one abides, and this is true in a vital way of all true believers: they abide in Him. Yet they are still told to abide, that is, to be in daily practice what they are in principle. For life in Christ is the vibrant principle by which we abide.

Verse 2 has spoken of fruit and more fruit. Now verse 5 adds “much fruit.” Such is the development of the new life: it is not “works” here, but “fruit,” which is the development of the very nature of the child of God, not just the things he does, though his nature will be seen also in what he does. Compare Galatians 5:22-23.

Note in verse 6 it is not said, “If you do not abide,” but “if anyone does not abide in Me, he is cast out as a branch and is withered.” The Lord refers to one who is outwardly a Christian, but not inwardly, a disciple but not born again. There is no life from the Lord Jesus resident in him. The figure of grafting into the olive tree (Rom. 11: 17-21) is instructive here. None of us is by nature in the vine: we are grafted into a stock altogether different than we are by nature. If the graft takes effect, the life of the vine flows into the branch: if it does not “strike,” then no life is transmitted: the branch withers and is burned. The good graft is the true believer, the ineffective graft the mere professor of Christianity. He does not abide.

Verse 7. On condition of this vital abiding in Him and His words abiding in the believer, he is promised an answer to his prayers. For this abiding is drawing from Him the vital energy of life, and His words abiding in us means that His words become so vital a feature of our existence that we ask what accords with those words: our own wills are not independent, but clinging to Him. Asking consistently with this spirit of dependence, we shall not be denied.

In this the Father is glorified, for it involves the bearing of much fruit. Not only is the fruit itself for the Father's glory, but He is glorified by the fact of His laboring with us as the Husbandman, to produce this fruit (v. 8). In this too we shall be Christ's disciples, not only in name, but in practice. Dependence and fruit-bearing will prove the reality of faith. Notice that we are not told to bear fruit, but to abide in Him, for it is this abiding that produces fruit spontaneously.

OBEDIENCE AND COMMUNION (vv. 9-16)

From verse 1 to 9 we have seen the subject of dependence and fruit-bearing: Now the subject is that of obedience and communion. This too is begun in a most significant way, for the Lord first assures the disciples of the Father's love to Him as being the same love He has toward them, and encourages them to abide in His love. When He had said “abide in Me,” life is more prominent, that is, to depend on Him for the life by which to bear fruit; but to abide in His love emphasizes that love as the dwelling of the soul, the warm, precious comfort of communion with One who delights in the fellowship of His own. But if we are to abide in His love, obedience to His commandments is an important requisite. As a child obeys his father, so he enjoys his father's love.

Abiding in the love of the Lord Jesus is necessary in order that, as He says, “My joy might abide in you.” Before this He had spoken of ”My peace” (John 14: 27), that blessed tranquility with which He faced all the circumstances of evil that opposed Him; then of “My love,” the love that was fully devoted to pleasing the Father; now “My joy,” the joy of doing the Father's will in His willing self-sacrifice (cf. Heb. 12: 2). It is His joy abiding in the soul that causes our joy to be full. Compare 1 John 1: 4.

Having spoken of His commandments, now in verse 12 He shows that love is the very essence of His commandment, love that willingly relinquishes its own rights and comfort for the sake of the blessing of others. His love to us is its measure. None can be greater, for the next morning He would be on the cross, to lay down His life for those whom He calls friends. What a Friend indeed He was to them! Yet also, all who obey His commandments are His friends, that is, of course, those who give Him the supreme place of authority in true reality. In them only divine life is operative. Mere outward lip-service, as in Judas, was not enough.

Verse 15. As He is about to suffer, He no longer calls His disciples servants, but friends; for a servant's place is not to enter into and understand his master's affairs in such a way as the master may desire to make known to his friends. So the Lord had made known to His disciples all that the Father had given Him as matters of revelation. At the time their understanding of it was no doubt very limited, but His imminent death and resurrection and the coming of the Spirit of God would illuminate these things for them in a most wonderful measure.

The credit for this was in no way due to them, but to Him: He had chosen them, not they Him (v. 16). He had ordained, or appointed them for the purpose of going out in the world to bear fruit. It is He only who ordains His messengers: this is never to be in the hands of any man or group of men. Christ is the source of their authority, and the source by whom they bear fruit, for He is the vine. Fruit from this source will abide. Then He confirms what He had said in verse 7, but adds the value of His own name in reference to their prayers to the Father. The Father honors the name of the Son, and that which accords with the proper honor of that name will receive its answer from the Father.

SEPARATION AND SUFFERING (vv. 17-25)

Just as we have seen that dependence and fruit-bearing are connected, and obedience and communion are inseparable, so in this section separation and suffering go together. This begins with the repeated command to love one another, for believers are unitedly separate from the world. Among themselves let love be a powerful, living reality, for from the world they may expect hatred: it had certainly shown its hatred toward their Lord, and they, being chosen out of the world, were therefore not of the world. It is not surprising that this incurs the world's hatred with its accompanying persecution. For while we remain in the world, there is yet a moral separation that becomes intolerable to the world, because its immoral, unholy ways are condemned by such moral separation.

Here we need that word, “remember.” If we tend to feel resentful or discouraged because of the world's attitude, how imperative that we keep in mind the history of our Lord among men, as He had emphasized to them in His words. The servant cannot expect better treatment than his Lord, for his Lord is greater then he. Those who have persecuted Christ will do the same to His followers: those favorable to Him will be favorable to them.

What encouragement there is in verse 21 for the suffering believer! He may accept whatever persecution that may come as for Christ's name's sake, remembering that the world is ignorant of the Father who sent the Son, and therefore does not understand the significance of the evil it is doing.

Yet God takes full account of all of this, and having sent His Son, will use this means of manifesting the true character of an evil world, a world which successfully keeps its corrupt condition in measure covered up, so long as there is no contrasting standard presented before its eyes. But the Son of God has come, and has spoken. If He had not come, “they had not had sin,” that is, their sin would not have been brought to the light, manifested for what it actually is. Now they were exposed, with no cover-up left them.

Instead of this leading to their broken confession before God, it incurred their hatred of Christ, which proved their hatefulness toward His Father too, whatever may have been their claims of knowing God.

In verse 22 He has spoken of His person, as coming, and His words: in verse 24 He adds to this His works done among men as fully witnessing to the glory of His person and the truth of His words, a threefold, substantial presentation of God's own standard of pure truth. No other had done, or could do, what He did. In all this the Father had been manifested, but by the world both He and His Father had been hated.

Yet God was in perfect control. He had foretold this in ”their law,” where the Messiah is represented as saying, “They hated Me without a cause” (Ps. 35:19). So the Jews ignorantly fulfilled their own scriptures by their hatred and rejection of Christ. Nothing can thwart the fulfillment of the word of God.

THE MINISTRY OF POWER

POWER BY THE SPIRIT OF GOD (v. 26 — ch. 16:15)

Verses 26 and 27 properly belong to John 16; and here again the Comforter is introduced, who has not been spoken of since John 14: 26, where He is linked with the Lord's ministry of consolation. But now the ministry of power is emphasized, the Lord giving through the Spirit the capacity and energy for witness in a hostile world.

Let us observe the great beauty of verse 26 as indicating the pure unity and interdependency of Father, Son and Holy Spirit. The Comforter would come, sent by the Son, but from the Father. Yet again, He would of His own volition proceed from the Father. The Son sent Him (John 10: 7); the Father sent Him (John 14: 26); and it is just as true that He proceeded of His own volition. Precious unity indeed!

His coming is with the object of testifying of Christ as the One rejected and crucified by the world, but raised from among the dead and glorified by His God and Father. Yet more than this, the disciples of the Lord Jesus would have the blessed dignity of being identified with the Spirit of God in this great work of bearing witness to the grace and glory of the Lord Jesus Christ, for they had companied with the Lord from the beginning of His ministry (v. 27).

This itself was a valuable present reward for their fellowship with the Lord Jesus in His sufferings, that is, to have fellowship with the Spirit of God in witness to Him. Let us also deeply value the honor of being linked with Him in whatever measure of suffering and witness. Because of this too our future prospect is to reign with Him.

John 16

All that the Lord spoke on that memorable night was intended for the preparation of His disciples for what would face them in view of His death, resurrection and return to the glory. There would be stern tests for them such as they had not yet seen, and He prepares them that they should not be stumbled and faint under the trial. They would be put out of the synagogues (v. 2), just as had the man recovered from blindness (John 9: 34), a dreadful experience for a Jew, for this meant rejection by his own people. More than this, there would be those who considered that they were really serving God by the murder of believers. Saul of Tarsus is one example of this perverse attitude (1 Tim. 1: 13).

But let believers not be embittered or discouraged by such persecution, for it stemmed from ignorance, not merely ignorance of certain principles, but of the Father and the Son personally (v. 3). The Lord was forewarning them in order that, when these things occurred, they would remember His perfect wisdom as being really in control of all that transpired. What calmness and rest this would give in the face of such tribulation!

It had not been necessary at the beginning of His ministry to speak to them of these things, for He Himself had been their support in person. Now He was returning to the Father: they would be left to be tested without His personal presence to sustain them: therefore His word was of vital importance. But He says, “none of you asks Me, Where are You going?” (v. 5). This may seem a contradiction of John 13: 36, but in that case Peter's interest was not really awakened at all in reference to the Father's presence, of which the Lord spoke. The Lord had sought many times to exercise them as to what it meant that He was going to Him who had sent Him, but they had not sufficient concern to enquire about this. They thought only of a mere location.

If they had realized that His return to the Father's presence would be pure joy and bliss to Him, this should have given them joy too; but instead sorrow had filled their heart. Yet His leaving was profitable even for them. He insists that in this He is telling them the truth, for they were dull of hearing. He must go away in order that the Comforter, the Spirit of God, would come (v. 7). For the Spirit's coming to dwell in the Church is the result of redemption accomplished and Christ raised and glorified at the Father's right hand. Only then would He send the Spirit to them.

The profit of this is wonderful. Christ in bodily form could be present only in one place at any time. The Spirit has indwelt every believer of the present age the world over, providing inward grace and strength for all. Moreover, this inward power gives understanding of the word of God such as they could not have before. Also, the saints have now an Intercessor within them and one above them, Christ in glory. All this would stimulate within them the vital exercise of faith.

Having come, the Spirit would present to the world a clear demonstration as to the serious facts of sin, righteousness and judgment, facts that the would would rather ignore, but which God requires to be faced (v. 8). First, sin is demonstrated by the fact that the world does not believe in Christ. For Christ is the Son of God, the Creator: refusal of Him is dreadful sin. The names of men generally are not treated with contempt, as His is. Sin is the plain reason for this.

But if sin exists, so does righteousness, and righteousness is demonstrated by the fact that, though man has crucified the Son of God, yet God has raised Him from among the dead, and He is received at the Father's right hand (v. 10). Righteousness has triumphed and vindicated Him whom sin had slain. So the Spirit of God directs attention to Christ glorified in order to demonstrate to man the fact of righteousness.

Moreover, if there is such a thing as sin and such a thing as righteousness, then there must be such a thing as judgment. This is demonstrated by the fact that Satan, the prince of this world, has been judged by Christ's triumphant death and resurrection

(Compare John 13: 31). This judgment is now accomplished, not that which is future. To this the Spirit of God bears witness, He Himself being the power by which believers present this present-day demonstration to the world. It is good to pay close attention to these things if we are to be in the current of the Spirit's present work in testimony to the world.

But the Lord could not tell the disciples all that He desired them to know: they were not at that time able for it (v. 12). He must first suffer and die, and be raised again, and the Spirit of God be sent to indwell them. It was He, the Spirit of truth, who would guide them into all truth. Also, just as Christ had not spoken from Himself, that is, independently, so is this true of the Spirit. He is in perfect concord with the Father and the Son. As Christ had heard from the Father, so He spoke. Just so, the Spirit speaks as He hears, and He would reveal, not only things for the dispensation of grace, but things to come, which certainly includes the rapture and what the book of Revelation declares.

As Christ had glorified the Father, so the Spirit today glorifies Christ: He is the special Object of the Spirit's testimony (v. 14). The Spirit receives of all that belongs to the Son and reveals this to believers. Also, all that the Father has belongs to the Son. Compare Genesis 24: 2, the servant of Abraham's house ruling over all that Abraham had. This is typical of the Spirit of God, Abraham being a type of God the Father. Verse 36 adds that unto Isaac (type of Christ) Abraham had given all that he had. The unity of the Father, Son and Holy Spirit is again clearly emphasized here. The work of the Spirit will certainly lead to deepest reverence toward the Father and the Son.

THE MINISTRY OF OBJECTIVE POWER — CHRIST IN GLORY (vv. 16-32)

We have seen in the first part of this chapter the subjective (inward) power given to believers in their having the Spirit of God. In this latter part of the chapter our attention is focused on Christ in glory, who is the objective power to enable us for meeting whatever needs may arise. As an illustration of this, though Stephen, when he bore witness before the Jewish council, was filled with the Holy Spirit, yet this was not his object (Acts 7: 55-56). Because Christ was his Object in glory, this imbued him with the living energy of faith. Thus, the Spirit worked in conjunction with Stephen's appreciation of Christ.

For a little while now they would see the Lord Jesus. He speaks of His being in death, when they would leap and lament. but again they would see him, for He was going to the Father, which involved His resurrection and ascension in bodily form. Note however that at this time He does not say that again they would not see Him. For their seeing Him in resurrection would give them fully opened eyes, to see Him by faith at God's right hand. Compare John 14: 19 and Hebrews 2:9.

But they are perplexed by His words (v. 17). How little could they understand at the time! When this had taken place, however, and the Spirit given at Pentecost, His words surely would come back to them in precious reality. Yet at the time they were reticent to ask Him, though desirous to do so. So He gently asks as to their inquiring among themselves, and seeks further to prepare them for the ordeal of their seeing Him taken by wicked hands and crucified (v. 20). Though He had told them this before, they had not taken it in. Compare Luke 9: 21-22; 44-45.

Now He tells them only that they would weep and lament while the world would rejoice. This of course would be at the time of their not seeing Him. “But,” He hastens to add, “your sorrow shall be turned into joy.” His illustration of the travailing of a mother in childbirth is lovely (v. 21). The pain and sorrow must come before the joy. How wonderful though that the Lord speaks here of the sorrow of His disciples, not at all of His own sorrow, which in fact was infinitely deeper than theirs. In the face of all that He knew lay before Him, He occupied Himself in tender grace on behalf of them in their sorrow. This is pure, unaffected love. He encourages them in the knowledge that the result of the travail in birth of a child is such joy that the sorrow is forgotten.

They now had sorrow in being told He would leave them. Of course that sorrow would increase greatly in their witnessing the dread experience of His crucifixion. But He would see them again in resurrection and bring great joy to their hearts such as none could ever take away (v. 22). This was true though He Himself would then leave them to return to His Father. For His seeing them implies a nearness continued throughout this dispensation of grace, by the power of the Spirit of God.

They would no longer have Him present to bring to Him their concerns and requests, but He tells them to ask the Father in His name, insisting that the Father will definitely answer such prayer (v. 23-24). We must remember, of course, that this does not mean merely the formal expression in prayer, “in Christ's name,” but rather if truly in His name, our prayers will be consistent with all that His name implies, therefore in true subjection to His authority.

While He was with them, they of course had not asked in His name: now they are encouraged to find such delight in that name that they ask with firm, holy confidence for that which will honor that name. In this their joy would be full.

He had used a parabolic form of speaking, for they could not have in any measure understood if He had spoken in abstract terms as to the Father and matters of spiritual import (v. 25). No doubt their understanding of the significance of His parables was very limited, but they were intended to awaken exercise that would eventually have its answer when the Spirit of God should come. By the Spirit the Lord would then show them plainly of the Father, for it is only by spiritual means that spiritual things are properly communicated (1 Cor. 2: 13).

Christ being then personally absent, they would ask in His name. He does not mean that He would be the Mediator in their asking, but rather that they would have direct access to the Father in His name. For He encourages their confidence in the Father's love for them. He does not want them to feel that He Himself is more accessible than is the Father. He has revealed the Father, whose love is certainly the same as His own, and who loves them because of their faith and love toward His Son.

In verse 28 He speaks, as they themselves say, “plainly.” Proceeding from the Father, He had come into the world: now He would leave the world and return to the Father. While there is no doubt as to the simplicity of His words, as they acknowledge, yet how little did they take them in! When He actually was taken and crucified, they were so unprepared as to be utterly crushed and uncomprehending.

Yet they confess their certainty that He knows all things, and that His greatness is therefore beyond all questioning of men. This can be true of none but God, and they at least acknowledge that they know He had come from God (v. 30). It is precious that their faith went beyond the limits of their understanding, for it is evident that they were far from understanding the significance of all that was involved in the Lord's words.

The Lord asks the disciples, “Do you now believe?” For they little understood all that was involved in His words. Is He really God manifest in flesh? If so, then nothing could possibly defeat His wisdom and purpose. He is to be absolutely depended upon. But He says that the hour was upon them that they would scatter from Him, each in his own independent direction, leaving Him, the Son of God, alone! Which of us would have been any different? How sadly weak is the faith we profess!

“Yet,” He adds, “I am not alone, because the Father is with Me” (v. 32). When the test came they would all fail, but in the Father and the Son all faithfulness and stability remained unshaken. The prince of this world could find nothing in Him, no slightest proclivity to yielding to temptation. This too was the basis of their peace. Though in themselves was weakness and confusion, yet in Him they had peace (v. 33). Blessed resting place for faith! Though in the world they could expect persecution, He exhorts them to be of good cheer, for He (not they) had overcome the world. Confidence was to be, not in themselves, but fully in Him.

John 17

HIS MINISTRY OF INTERCESSION (vv. 1-26)

In chapters 13 to 16 the Lord has completed what He had to tell His disciples, ending with the empowering ministry of chapter 16. He has made every provision for them. But in chapter 17 He adds to this His own faithful intercession on their behalf before the Father's face, His speaking to the Father for them. How marvelous it is that we should be privileged to hear this precious prayer, the communing of the Son with the Father on behalf of His beloved people. He speaks as being co-equal with the Father, so that the calm, sublime dignity of His Godhead glory shines out beautifully in all the prayer.

Observe too that this prayer was spoken before He went into the garden, where, prostrate in agony, He anticipated the dread sufferings of the cross (c. John 18: 1; Luke 22: 39-44). His spotless, holy Manhood is most evident in Luke 22, but in John 17 He lifts up His eyes to heaven (v.1), as the One Himself in pure fellowship with the Father and in perfect control of every circumstance that was to meet Him. There could be no question as to His supreme victory before ever we see Him in agonizing prayer in the garden.

COMMUNION, AS EQUAL WITH THE FATHER (vv. 1-8)

He begins, not with entreaty, but telling the Father that the hour had come and that now the Father was to glorify His Son, that His Son might glorify Him. How beautifully here is seen the pure equality and unity of the Father and Son. He passes over His imminent sufferings, for the end in view is what occupies His thoughts. In His return to glory, both He and His Father would be glorified.

His glorification would demonstrate too that the Father had given Him authority over all flesh. He says nothing of what that authority involves in reference to the ungodly, but it does involve His giving eternal life to all whom the Father has given Him. Giving life is a prerogative only of God.

What is eternal life? Verse 3 tells us, not by giving a definition of it, but by directing us to its blessed fountain, the knowledge of the Father, the only true God, and Jesus Christ, the sent One of God. We can only know it as it is expressed in persons. In measure we see glimpses of it in every believer, but only in the Father and the Son do we see it in fullness and perfection.

No other could be able or be entitled to declare before God that he had glorified Him on earth, for neither had any done so, nor is any other able to pronounce as to this, nor as to whether he has really completed what he was sent for. Verse 4 therefore indicates His perfect divine intelligence, as well as His work of divine perfection.

In verse 5 therefore His being glorified involves no less than full sharing of the glory of the Father, and He speaks here of the same glory He had shared with the Father before the world was. He had come to earth in voluntary humiliation, veiling the glory that is rightly His. Now He was to return to that place of ineffable, eternal bliss which is known only by the Father, Son and Holy Spirit.

In verse 4 He has said, I have glorified Thee,” and 'I have finished the work.” Following this he uses the expression “I have” eight times, in each of these cases elucidating on His first words. He had manifested the Father's name to those in whom the Father had worked, to present them as a gift to His Son. They understood, while the world did not, for they were chosen out of the world. Though they had been the Father's possession, yet only the Son had made the Father known to them, and He says, “they have kept Thy word.” He is not speaking of how fully they have kept it, but of the fact, which is true of every believer.

Verse 7 is lovely in showing that everything seen in the Person of the Son is a direct communication from the Father. Believers have known this, and no doubt should know it in a more conscious and consistent way.

All the words the Father had given Him (no less and no more) He had given to His own. They had received them, not without perplexity and questioning in some cases, yet in vital reality of faith they had done so; and this gave them absolute confidence that Christ had come out from the Father (v. 8). Notice that this expression shows the Son's personal energy and initiative in coming forth; while it is added, “they have believed that You sent Me,” and this indicates the Father's initiative. Both are true, for Father and Son are One.

PRAYER FOR HIS DISCIPLES (vv. 9-19)

“I pray for them.” How wonderful to hear His intercession before His Father's face! Yet He does not pray for the world. In fact, for the world as a system away from God there is no hope: it is appointed to judgment (Acts17: 31), But the true disciples are the Father's gift to His Son; and since He is leaving them for the time, He especially commends them to the Father's tender care, for they remain just as really the Father's as the Son's.

So that verse 10 confirms that all that is the Father's He shares in common with the Son, and all that is the Son's He shares in common with the Father. Moreover, the Son is glorified in them. In them is wondrous proof of the greatness of His work, though He has been here in lowliest humiliation, seeking no glory for Himself.

But He was leaving the world and leaving His own in it while He Himself was returning to His Father, whom He addresses as “Holy Father” because of the relationship of a Father with His children. He is sanctified, apart from all that is evil, loving what is good, and He deals with believers in such holiness, not simply in righteousness, as with the world (v. 15), in which case He is judge. He asks the Father to keep in His own name those who are given to the Son. The Son had kept them while He was with them, and this care would not be discontinued because of His absence. None of His own were lost: if Judas seemed an exception, it was because he was “the son of perdition,” never a true disciple at all (v. 12). Scripture had foreseen the treachery of Judas and his sad end in judgment: if he seemed to be a true disciple, this was due only to his deceit in covering his falsehood. But the word of God would triumph. Verse 13 is clear that this prayer of the Lord is spoken and recorded for the sake of His true disciples, that His own joy might be fulfilled in them; that is, the joy of direct communion with the Father.

As to this, the Father's word was vital, and the Son had given them this full communication of the mind of the Father. It was this that drew out the world's hatred toward them, because it separated them from the world. In fact, in the same measure that Christ is not of the world, so are His disciples not of the world (v. 14). His word clearly draws the line.

But the reality of their sanctification is to be proven by their being left in the world for the time. The Lord prays that they might be kept out of the evil that so permeates the world, while they pass through the midst of it. In this connection He repeats His words at the end of verse 14. While He was in the world He had been morally apart from it in purest reality: He was both their Object and their Example.

They required the truth, the word of God, to accomplish this practical sanctification. He asks the Father to apply this, for without such sovereign power we should be helpless. The Father Himself gives effect to His word.

As the Son had been sent by the Father into the world, so the Son sends His disciples into the world, not to be part of it, but as His own representatives. Wonderful dignity indeed! For their sakes He was about to sanctify Himself in a complete way, that is, through leaving the world entirely, returning to His Father, in order that His disciples might be sanctified in truth. How beautifully this is seen later in the book of Acts: Christ, set apart in glory, becomes such an Object that His disciples' eyes are so turned toward heaven that the world loses all appeal to them: theirs becomes a vital, real sanctification, the truth of the word holding living power over their souls. If sanctified from the world, it is because of the positive power of sanctification to Christ in glory.

PRAYER FOR ALL BELIEVERS (vv. 20-26)

But not only did He pray for His disciples of that day: He adds to them all who would believe on Him through their word, which of course includes every believer following that time, for they have been brought in by the word of the Lord communicated to His disciples and recorded in scripture. He prays for the unity of practical life among them as based on that unity of eternal life that is implied in verse 11. Thus, the unity in nature is spoken of first (v. 11), then the unity of practice (v. 21), then the unity of future glory (v. 23). In verse 21 the desired result of unity in practice is that the world may believe that Christ has been sent by the Father. Though our practice in this is feeble indeed, yet it is seen in measure by the world. May we increase that measure!

Now the Lord speaks of glory which the Father has given Him, in contrast to the glory He had with the Father before the world was, for this latter glory is exclusively that of deity. It cannot be shared with man. But what the Father has given Him in virtue of His great work in Manhood, His voluntary humiliation and sacrifice, He delights to share with those for whom He has died. This glory is now given to believers, but will only be displayed when we are with Him, we being brought into a oneness with Himself that is measured by His own oneness with the Father.

Verse 17 speaks of the perfection of unity that we shall fully realize at the coming of the Lord Jesus, and in this case it is said, not only that the world may believe, but that it may know that the Father has sent the Son and has loved believers as He has loved His Son. All will be fully manifest then. But to be loved by the Father as He loves His own beloved Son is a matter that surely fills our hearts with wondering appreciation. It is true, absolutely, and intended to give calm, firm confidence before His face. The world will know it then: we are to know it now.

Further, how sweetly that love is seen in His expressed desire of verse 24. For love cannot be satisfied apart from having its objects near. He prays for this, which we know will be accomplished at His coming, as He has said in John 14: 3. We may be sure He desires this more than we do. Then we shall actually see the glory the Father has given Him: though we share in it even now, yet we little realize the precious fullness of that which He has acquired through His lowly path of suffering on earth and His blessed work of redeeming grace.

Notice that the infinite distinction of dignity in Himself as far above us is carefully maintained; for though we share His glory and are loved by the Father with the same love, yet it is His glory we are to behold, and it is He Himself whom the Father has loved before the foundation of the world.

Verse 25. Because the world is so ignorant of righteousness, it is also ignorant of the “righteous Father.” One must face the truth of His righteousness, as in the epistle to the Romans, if the Father Himself is ever to be known. But the Son, the righteous One (1 John 2: 1), has intimately known the father, and divine grace has so worked in the hearts of true disciples as to give them the vital knowledge that the Father has sent the Son.

In verse 6 He had said that He has manifested the Father's name to believers: now He adds to this His declaration of the Father's name. The first has to do with His character and actions: the latter with His words. Both were in perfect accord. But in resurrection also He would still declare the Father's name, as He did to Mary Magdalene (John 20: 17), and as He does now by the Spirit of God and the written word given to the Church of God. By this He shares with them the love of the Father toward Himself, and they are blessed with His own presence “in them.” Apart from His own declaration, how could we ever know these things to be true? Wonderful then is the value of this prayer for our own encouragement!

John 18

BETRAYED AND ARRESTED (vv. 1-12)

The Son of God goes calmly, steadily on to the great conquest of Calvary, each step of the way perfectly measured by divine wisdom. The fact of His going into the garden of Gethsemane is mentioned, and His disciples being with Him, but nothing is said here of His prayer of agony in the garden, being prostrate in supplication “with strong crying and tears.” For that prayer belongs to the lowliness of His spotless Manhood, not to the sublime glory of His deity. In John we see Him as perfectly in control of all the circumstances that faced Him, His way being in every moral respect the triumphal march of a Conqueror.

How pathetic is the deceitful treachery of Judas! How grossly deceived by Satan is the poor, blinded “son of perdition!” How totally is he a stranger to the pure grace and truth of the heart of the Son of God! In the callous ignorance of unbelief he fulfills scripture. Judas knew well the Lord's accustomed practices, but knew nothing of His heart. He could not find the Lord as his Savior, but it was no difficulty for him to find Him in order to betray Him to His enemies! He brings the soldiers and officers, well equipped with lanterns, torches and weapons (v. 3), a formidable array to accomplish the arrest of a Man whom they knew was no revolutionary or rabble-rouser! All of this on their part was vain folly, for it was demonstrated to them that their show of strength was abject weakness in His presence, without His showing the least resistance, physically speaking.

Observe in verse 4 that He knew all things that should come upon Him. All the power of the enemy was being concentrated now: religious leaders, the Jews, the Gentiles and their rulers would all unite in vicious hatred against the Son of God; a true disciple would deny Him, a false disciple was betraying Him, all would forsake Him; and far more than this, that He would suffer the awesome judgment of God against sin on the cross of Calvary. Yet in calm, blessed dignity He went forth. Wondrous, adorable Son of God!

Face to face with this militant band He asks simply, “Whom are you seeking?” Their answer is “Jesus of Nazareth.” Because Nazareth was a place despised by the Jews (cf. John 1: 46), their speaking in this way was intended to belittle Him. But He says only “I Am.” This is His name as the eternal, self-existent One (cf. Ex. 3: 14), whose glory is infinite. (Note that it is stated at this point that Judas stood with them, on the side of those who defied the living God.) But it is no wonder that at the words “I Am” they immediately all drew back and fell to the ground (v. 6). Powerless, they are prostrated at His feet.

Again He asks them the same question. If it is necessary for the Son of God to ask the same question a second time, it is evident that the first answer was deficient. Indeed, their being humbled to the dust ought to have changed their attitude toward Him; but they answer again in the same slighting way. Such is the blinding power of Satan.

He firmly insists that He has told them that “I Am.” If they seek Him, then as to the disciples He says, “let these go their way” (v. 8). He will bear full responsibility, alone. For His word must be fulfilled: He would lose none of those His Father had given Him.

How little does Peter understand this! Though he had seen the power of his Lord's word in prostrating His enemies, he seems to think it appropriate that he should be the defender of the Lord of glory! Evidently the soldiers had been allowed to stand again, and Peter uses his sword on the servant of the high priest, apparently aiming at his head, but only severing his ear from his head.

But there is no further action. The word of the Lord prevails: His own presence stops all violence. We read in Luke 22: 51 that He touched the servant's ear and healed him, but in John the power of His word, rather than His gracious action, is emphasized. He presses the fact that it was from His Father's hand He would receive the cup: He would not shrink from the cross, nor fight with men who were only tools to accomplish His Father's will, ignorant of this as they were. How beautifully He fulfills all that of which the burnt offering speaks, glorifying the Father by the complete devotion of Himself in willing sacrifice.

Only “then” (v. 12), after the Lord speaks of drinking the cup His Father had given Him, are His enemies allowed to bind Him. Having seen His power so calmly exercised over them, it is almost amazing that they would dare now to take Him in this way. But neither shame nor fear moves them from the blind folly of their way. These of course are not Roman soldiers, but Jewish, and in the employ of the Jewish authorities.

IN THE COURT OF THE HIGH PRIEST (vv. 13-27)

They take Him to Annas, father in law to the high priest, Caiaphas. The Romans had made a practice of requiring a change in the high priesthood frequently, a totally unscriptural thing, Annas had been high priest at a previous time, and possibly the Jews still desired to give him this place, though they could not do so officially. In verses 19 and 22 he is even spoken of as the high priest, for the hearing before Annas continued till verse 24, which is properly translated, “Annas therefore sent Him bound unto Caiaphas.” Only John speaks of this hearing, and does not give any account of the hearing before Caiaphas, as do the other Gospels. It may have been that both of them were occupying the palace of the high priest. But it was Caiaphas who had urged the death of the Lord.

Verse 15 assures us that Simon Peter followed Jesus, though Luke 22: 54 speaks of his following “afar off.” He was true, but faltering, as is sadly the case with too many of us who are believers. Another disciple (evidently John, the writer of this book) followed and went with Jesus into the palace of the high priest. He was known to the high priest, who evidently therefore knew of his identification with Christ . Before this all the disciples had forsaken Him (Matt. 26: 56), but grace had apparently recovered John, so that he went calmly in, and later also stood by the cross of Jesus while others stood afar off (John 19: 25; Luke 23: 49).

Through John's influence Peter is allowed inside (v. 16), and the girl at the door naturally asks him if he was not also (as was John) one of Christ's disciples. We may wonder at the fear of one so naturally bold, but in the things of God one cannot depend on his own strength, and this was his downfall: words come from his lips that must have torn his inmost soul, “I am not.”

Therefore he does not evidently stand with John, but with the servants and officers who were warming themselves at a fire. Before Peter is questioned a second time, however, attention is drawn back to the Lord by the questioning of Annas (v. 19). Peter was given a little time to think of the previous warning of the Lord as to his denying Him three times, but it seems that Peter's fear had practically paralyzed him.

Verse 19 demonstrates that the Jews had no charge to lay against the Lord. This was not a trial, but an inquisition in which they were seeking to find an accusation. The Lord answers in perfect truth, and becomingly. He had spoken openly to the world, teaching in the synagogues and in the temple, and having nothing to hide. There is no reason whatever therefore that He should be on the defensive in seeking to explain His teaching to the high priest: others had heard this: if witness was required, it was not He Himself who should be such a witness. Testimony could easily be obtained from anyone who had heard Him. Certainly these plain words were a reproof to the high priest's manifest lack of judicial sense, and he is made to feel that he is under the tribunal of the Son of God rather than the reverse.

But immediately a gross violation of justice occurs in the court, under the eyes of the high priest, who does not so much as reprimand it. An officer struck the Lord with the palm of his hand because he was irritated that the Lord had discerned the high priest's violation of judicial order. But evil could not draw from the Lord of glory any resentful, bitter response. Rather, He asks, if He had spoken evil, then let the officer bear witness of the evil, as is the only proper procedure in court, but if He had spoken well, why this violence? Again, only the Lord acts with the calm, judicial fairness of a righteous judge.

Annas was defeated, and very likely fearful of being more humiliated, he sends the Lord Jesus bound to Caiaphas, as verse 24 tells us. Caiaphas is evidently more adamantly determined that Christ must die.

To observe the Lord's calm, faithful witness to the truth has not awakened Peter out of the weakness of his fear. He is asked again as to his being a disciple of the Lord Jesus, and again denies it (v. 25). But of course he is in the wrong company, warming himself at the world's fire. If our hearts are cold, we may no doubt try this, but it is no substitute for the warming of the Lord's near presence. He is pressed a third time by a relative of the servant whose ear Peter had cut off, and who had seen him in the garden. At Peter's third denial, the cock crew. Luke adds to this the Lord's look at Peter, and Peter's going out and weeping bitterly (Luke 22: 61-62). He was not there to see any more of the Lord's faithful and true witness. What agony of soul must have been his from that time until meeting the Lord in resurrection!

BEFORE THE ROMAN JUDGE (vv. 28-40)

For the hearing before Caiaphas we must compare Matthew 26: 57-68 and Matthew 27: 1, for John is silent as to this. But these two hearings occupied the whole night, so that it was early in the morning when the Lord was led to Pilate's hall of judgment (v. 28). How intent were the Jews upon His destruction with no delay! For evil cannot afford to wait for the due processes of sober, careful, deliberate judgment, lest it should be exposed.

They would not enter the judgment hall themselves, for they religiously considered this a defiling thing: yet they would require the Lord Jesus to enter. They themselves would remain outside and clamor loudly for the death of the innocent victim! They knew the eating of the Passover did not allow of outward defilement, but the Lord had told them that the evil coming from their own hearts is that which defiled them (Matt. 15:11). They had tried to avoid taking Him on the feast day (Matt. 26:5), But God had decreed that the Lord Jesus should be sacrificed on the day of the Passover, and it was this day that Judas found convenient to betray Him.

Pilate, the Roman judge, must go out to the Jews to inquire as to their accusation against Christ. In answer they have no accusation whatever, but haughtily tell Pilate that he should consider Christ a malefactor simply because they brought Him to Pilate (v. 30)! Had Pilate then only acted justly, he should have declared that the prisoner must be set free, for there was no specific charge against Him. But not at all being qualified as a just judge, he desired to slip out from any responsibility, an attitude he continued to maintain until he had enmeshed himself in the folly of history's most dreadful injustice.

Pilate tells the Jews to judge the Lord Jesus according to their law, for he knew well that the whole matter was one of religious prejudice, not a major criminal case, which the Romans did not allow the Jews to handle. But they had already determined, before any trial, that He was to be put to death, and they could not legally do this themselves; therefore they demanded that Pilate should condemn Him to death. More than this, the Lord Himself had foretold that His death would be that of crucifixion (v. 32), the Roman means of capital punishment, rather than that of Jewish stoning.

Certainly Pilate ought to have immediately refused this, but he returned into the judgment hall and asked the Lord a question that had nothing to do with judging the case. But he was evidently afraid that there was some substance to the report that He was King of the Jews. He asks as to this, and the Lord in reply asks him a pertinent question (v. 34), as to whether he had personal concern about this, or was it something reported to him that was really of little consequence? For Christ had certainly not laid claim to Israel's throne.

Pilate was quick to disclaim all responsibility, by questioning, “Am I a Jew?” But why had he then asked his first question? Of course it was true, as he said, that the Lord's own nation and their rulers had delivered Him to Pilate. But Pilate's responsibility was to judge righteously as regards any charge brought against the Lord. Yet no charge had been laid. He asks the Lord, “What have You done?” This again was no question for a judge to ask: it was for the accusers to lay the charge as to what He had done, and the judge was to consider strictly this charge.

The Lord Jesus therefore ignores his question and tells Pilate something to give serious concern to his conscience. His kingdom is not of this world: if it had been so, his servants, according to worldly principles, would fight for His protection (v. 36), and Pilate knew that neither He nor His servants had clamored for authority on earth. His kingdom was from another source. Pilate understands nothing of this, but asks if then Jesus is a king. The Lord's positive answer leaves Pilate with an uncomfortable conscience. In pure reality He is a king, being born and coming into the world, not to reign, but to bear witness to the truth (v. 37). Here is true moral kingly character proven in lowly grace and rejection before the time of His reigning as King of kings. This bearing witness to the truth of God amidst evil has in it an exquisite royal dignity and beauty that will attract every honest heart. The Lord further declares that everyone (not only Jews) who is of the truth hears His voice, for in Him is absolute truth.

Pilate, fearing to find himself exposed under the searching light of this uncomfortable and searching “truth,” again slips out of responsibility by lightly affirming (rather than asking) “What is truth”? He wanted no answer, since he moved in an atmosphere accustomed to ignoring the truth. He went out and tried again to give the Jews the responsibility of setting the prisoner free, for he himself, though he found no fault in the Lord, wanted no responsibility either in freeing or condemning Him.

Therefore he resorts to a political move. A custom among the Jews allowed that they could secure the release of a prisoner at the time of the Passover. Pilate suggests to them therefore that they should accept the release of the Lord. This was morally wrong, of course, for He was entitled to release altogether apart from this: He was not guilty. Likely Pilate was shocked by the Jews' demand instead for the release of Barabbas, a notorious robber (also a rebel and a murderer — Luke 23:19).

John 19

CRIMINALLY ASSAULTED IN THE COURT! (vv. 1-12)

Pilate then tried another desperate move, having the Lord scourged. This was gross injustice, yet he hoped by this to placate the Jews' enmity, considering that they might be satisfied if only the Lord was humiliated, and therefore not insist on His death. The soldiers added to this the scorn of crowning Him with thorns and clothing Him in purple, in derision of His being a king, then striking Him with their hands (vv. 1-3). Thus Pilate orders and allows criminal assault to take place in his court!

After such cruel abuse, Pilate went forth to announce that he will bring Christ forth to make it clear before all that he has found no fault in Him. He presents Him with the words, “Behold the Man!” But the crown of thorns and the purple robe made no difference to the bitter determination of the chief priests: they cry out for His crucifixion, though as yet they have laid no charge (v. 6).

Pilate tells them to take the responsibility for crucifying Him, for he for the third time says he has found no fault in Him. But it is not within their jurisdiction to pass judgment that He be crucified, and they are determined that Pilate should do so. Yet it is their own Jewish law to which they appeal, declaring that their law demands His death because He had acknowledged to them that He is the Son of God. Certainly Roman law would not consider this as a criminal charge. Nor could they point to a specific tenet of their own law that would confirm their words.

Though Pilate had been afraid because of the calm, unusual dignity of a prisoner such as he had never before faced, he is the more afraid, for he cannot but think it may be true that He is the Son of God (v. 7). Why did he not then immediately release Him? Simply because Pilate had made himself the victim of his own vacillating. Troubled, he asked the Lord, “Where are You from?” Again, for a judge this is a totally irrelevant question: the Lord did not answer.

This irritated Pilate and he used his judicial authority unjustly again in an effort to intimidate the Lord, speaking as being the final authority as to whether one should be released or crucified. But in fact, the only authority had was to judge righteously according to the evidence. More than that, the Lord reproves him solemnly with the assertion that Pilate had no authority at all except that which was allowed him from above (v. 11), for there is no authority but of God. Every other authority is only delegated by Him (Rom. 13: 1). But the Lord adds that the high priest, who had delivered Him to Pilate, had the greater sin. For the high priest had used his position of spiritual authority as derived from scripture in a manner grossly contrary to scripture and to God's authority therein clearly declared. He was more responsible, therefore his sin was greater. Yet Pilate's misuse of authority was sin also: the Lord would not allow him to slip of his responsibility.

Conscience evidently pressing him, Pilate seeks some means by which he might release the Lord; but the Jews are ready with another weapon. They tell him that such action would show no friendship to Caesar, claiming that the Lord had made Himself a king and was therefore declaiming against Caesar. In fact, this meant nothing to the Jews themselves, but they gain their deceitful end by making Pilate fearful as to his own position and recognition by Caesar. This overrides his conscience.

CONDEMNED AND CRUCIFIED (vv. 13-24)

Pilate is defeated by his own political maneuvering. He has decided to give in to the Jews, then takes his place on the judgment seat set outside apparently for this occasion (v. 13).

The expression “the preparation” arose first from the custom of preparing food, etc. for the sabbath day, and referred to the sixth day of the week. This particular preparation was that of the Passover, — not a preparation for the Passover, but of the Passover. It was in fact the very day of the Passover, which began the previous evening. The time mentioned is Roman time (not Jewish), that is, six a.m. as we know it, so that three hours intervened between the time that Pilate declared “Behold your King!” and the actual crucifixion.

Pilate, irritated by his own defeat, speaks in this way, “Behold your king” to further irritate the Jews, though he is himself afraid that his words are true. Viciously they clamor again for the crucifixion of their King.. Of sober reasoning or of evidence there is none. Pilate protests: why crucify One whose very bearing shows Him to be worthy to be King of the Jews, not to speak of His being innocent? In cold, determined hypocrisy they respond that they have no king but Caesar. Actually they hated Caesar's domination, but would not say this to Pilate: just now they would say anything to persuade Pilate to kill their King.

There was more that took place at this time, during the three hour period, as the other Gospels indicate, but John shows plainly the deciding factors, both on the part of the Jews and of Pilate. The Jews claimed He should die because He acknowledged the truth that He is the Son of God. This was no valid charge under Roman law, so before Pilate they put him in opposition to Caesar, as claiming to be King. Pilate knew that only envy prompted this hostility (Matt. 27: 18), but fearing for his own position, he acceded to their harshly unjust demands and passed sentence that the Lord of glory should be crucified (v. 16)

Though it is notorious in men's courts that sentence against evil is not speedily executed, yet this evil sentence against One perfectly righteous is executed as rapidly as possible. Wickedness cannot afford to be calm, careful and judicious in order to gain its ends.

The Lord alone is spoken of here as bearing His cross. As they went, we read elsewhere that Simon was commandeered to do this after Him (Luke 23: 26). for it must be shown that there is a sense in which believers are identified with Him in the bearing of His cross, — not bearing God's judgment, but bearing rejection by the world. John however focuses all attention on the blessed Son of God Himself. Let us here remark that there is no suggestion in the history that the Lord was overburdened by the weight of the cross, as some have said: this is merely human imagination.

In the place of a skull He is crucified, with another on each side of Him (vv. 17-18). No more is said in John of these two, for again it is the person of the Son of God who must be prominent in John's Gospel. The inscription Pilate places on the cross is evidently intended by him to chasten the Jews. Only in John are the words “of Nazareth” reported, for John tells us of Him who is the eternal Son of God put in the place of lowest humiliation, the Object of the Jews' hateful despite. Likely the full title was “This is Jesus of Nazareth the King of the Jews,” but each of the Gospel writers reports only that part that specially suited the character of his book. Or, the wording could have been a little different in each of the three languages in which the title was written. In these all mankind is represented, the religious world (Hebrew), the intellectual world (Greek) and the political world (Latin); all being guilty of the crucifixion of the Lord of glory.

The chief priests object to the title, urging that it be written only that Christ claimed to be King, but Pilate refused to change it (vv. 21-22). God had decreed that the truth should be written. The Jews had gained their major end from Pilate, and he will bend no further to them. Thus they are made to feel their victory is less than complete.

The four Roman soldiers responsible for His execution share in despoiling Him of His garments. What a picture of the unbelief in the world that robs the Son of God of that which belongs to Him alone by right! The coat being without seam reminds us that His own nature is perfectly “woven together,” every detail of His character united together in perfection of unity. Divine sovereignty rules that this was not to be torn. Thus scripture was fulfilled in every detail (vv. 23-24).

SOME STANDING NEAR THE CROSS (vv. 25-27)

In Luke 23: 49 we read of His followers who “stood afar off, beholding these things.” But here we see standing by the cross “His mother, and His mother's sister, Mary the wife of Clopas, and Mary Magdalene.” Warmth of love toward Him is that which overcomes fear. John, the writer of this book, is nearby also. It would seem that there were three Mary's present besides His mother's sister, who is not named.

The Lord speaks from the cross in tender consideration for His mother, indicating to her that now John was to be her son; and to John, telling him, “Behold your mother!” (vv. 26-27). We know that she did have other sons by natural birth (Mark 6: 3; Ps. 69: 8), but John 7: 5 tells us, “Neither did His brethren believe on Him.” How much more strong is the spiritual relationship than the natural! John took her after this to his own home. Her other sons had deprived themselves of such a privilege through unbelief. Yet after His resurrection His brothers were found in the upper room with the disciples. Apparently through His death and resurrection they were converted to God. Yet they had lost the dignity of caring for their mother.

THE WORK FINISHED (vv. 28-30)

Between verses 27 and 28 there was much that took place, including the three hours of darkness in which the Lord Jesus endured the dreadful wrath of God against sin. John says nothing of this, nor of His cry of abandonment, for it is the burnt-offering aspect of His sacrifice that is prominent here, all ascending as a sweet odor to God. God's delight in His sacrifice therefore is prominent, not God's judgment.

After the three hours of darkness, knowing that all was perfectly accomplished, the Lord Jesus said, in fulfillment of scripture, “I thirst.” He who gives the water of eternal life has Himself, in accomplishing the will of God, deeply thirsted. But men gave Him not water, rather vinegar, with the intention of adding bitterness to His sufferings. Previously they had mingled gall with vinegar, but He would not drink, for this was stupefying (Matt. 27: 34).

Now He receives the vinegar, and says, “It is finished.” Luke tell us that it was with a loud voice He cried out (Luke 23: 46), and followed this with the words, “Father, into Your hands I commit My spirit.” John simply says, “and having bowed His head, He delivered up His spirit.” This was His own personal act: He laid down His life. Though as to intent and purpose His enemies were guilty of His murder, yet they could not take His life from Him (John 10: 18).

HIS SIDE IS PIERCED (vv. 31-37)

Having gained their evil purpose, the Jews urge Pilate to have the legs of the three men broken to hasten death, and their bodies removed before the Sabbath began at sundown; for on this “high” sabbath they must be very religious and not allow the reminder of their gruesome wickedness to mar their holy day (v. 31).

Pilate agreed to this, but the soldiers, having broken the legs of the robbers, find that the Lord was dead already. They disobey orders and one instead pierced the side of the Lord Jesus with a spear. This had to take place, for scripture had foretold this very thing, and also that no bone of Him should be broken (Zech. 12: 10; Ex. 12: 46). The bones, the framework of the body, speak of the fundamental truth as to His person, which is unchanged, unbroken through the midst of His dreadful sufferings.

But the piercing brings forth blood and water, and this is solemnly witnessed to as absolute truth by John himself, who saw it. It has been said that there is a sac near the heart that, in cases only of extreme suffering, will release a considerable amount of water, which of course is unusual. But on the other hand this may have been entirely a miracle of God. 1 John 5:6 comments on the blood and water, inferring its spiritual significance. Blood is for the judicial cleansing from the guilt of sins. Water speaks rather of the moral cleansing accomplished by the word of God in new birth (John 5: 3; John 15: 3; Eph. 5: 26 Verses 36 and 37 again insist that every detail of prophetic scripture must be fulfilled. If people had seen only a few prophecies fulfilled concerning any event, they would consider this amazing; but when God prophesies, every detail is fulfilled perfectly. Yet many choose to disbelieve Him!

A ROYAL BURIAL (vv. 38-42)

The world — religious, intellectual, political — has done its worst: they have crucified the Lord of glory. But on His part, He has finished the work God gave Him to do. Now God intervenes. He has prepared two men for this occasion, Joseph, a counselor of the Jewish Sanhedrim, but whose heart had been drawn to the Lord Jesus, and Nicodemus, spoken of for the third time, who first came to Jesus by night, now coming in the daylight, to be identified with this blessed One in His death, though not previously in His life. Wonderful is the work of God in souls drawn by His marvelous grace to a true faith in His beloved Son, even at a time when He has been put to death. Joseph went secretly to Plate, however, lest there should be opposition of the Jews. Yet Mark tells us also that he “went boldly unto Pilate” (Mark 15: 43), that is, with true courage of faith.

Certainly it was not secretly that they took the body of Jesus: this would be well known by the Jews, and they would be marked men. But here is the beautiful record of their faith and love for the Lord enshrined in the word of God for eternity! The timidity of Nicodemus has been exchanged for the boldness of bringing so large an amount of spices, to signify that the death of the Lord Jesus has in it a sweet fragrance to delight the heart of God the Father for the ages of eternity. The wrapping in fine linen is the reminder of the perfect purity of the life of the Lord Jesus in every detail, a life laid down for the time, in sacrifice, but in prospect of being taken again.

Only in John do we read that it was a garden in which He was buried, and we are told that the grave was new, never before used. For His was a death altogether unique, a death introducing that which is eternally new. He was buried then on the Jews' preparation day, just before the Sabbath began at sundown. They observed their hollow holiday in vicious rejoicing, while the Lord of glory lay in the grave. It was a day of rest, but how far from rest was the state of their guilty consciences!

John 20

THE GRAVE: OPEN AND EMPTY! (vv. 1-10)

Though others besides Mary of Magdala went together to the grave early on the first day of the week, yet in John she is singled out, a woman devoted, but incredulous, not able to take in the wondrous fact that her Lord was raised from the dead, despite the evidence, until she sees Him, and even then she does not realize the significance of this marvelous resurrection from among the dead.

The stone was removed, she knew not how. Nothing is said here of the soldiers who guarded the grave, for it is not worthy of notice in a Gospel that deals with God's sublime work altogether above man's opposition and unbelief. She runs to tell Simon Peter and John, not the facts, but the only supposition that occurs to her, that someone had taken the body of the Lord from the grave (v. 2), “and we,” she says (indicating that others were with her), “do not know where they have laid Him.” Resurrection was far from her mind, and in fact also from the minds of all the disciples, which gives clear proof that there was no collusion to fabricate a false story to the effect that the Lord was raised. They would not believe it till they had absolute evidence.

Peter and John ran together to the grave, John arriving first and looking in, while Peter went boldly inside. The evidence before their eyes was startling, for John followed Peter in, to see the linen clothes lying undisturbed, evidently just as they had been when wrapped around the Lord's body. They had not been unwound, but he had risen out of them. The napkin for His head was in its place, still wrapped together (vv. 6-7). Very clearly it was no human who had interfered here.

Nothing of this had even occurred to Mary, but John “saw and believed.” It is interesting that verse 9 is added here, but it tells us that, though the Lord had told them a number of times that He would be raised, their minds were closed to His words through the blindness of natural thought. Then John and Peter know nothing else but to go home. For what did His resurrection mean? Would He again appear to them or not? They might have known, but had missed what He had before told them: they were not prepared.

THE RISEN LORD APPEARS TO MARY MAGDALENE (vv. 11-18)

But Mary's heart was desolate. Home evidently held no such interest for her as did the person of the Lord, even in death. Out of her seven demons had been cast (Luke 8: 2), and now she had likely nothing to return to. Magdala had no attraction for her. She knows not where to look for Him whom her soul loved, except at the grave where she had last seen His body laid. As she had no doubt done more than once before, she stooped down to look into the open grave, and this time she sees two angels in white, sitting at the head and at the feet of the place His body had been (vv. 11-12).

But she is unimpressed by so marvelous a sight, for she is preoccupied with the unspeakable sorrow of having lost her Lord. Note here the angelic guarding of the grave of the Lord Jesus. An angel had rolled back the stone from the grave also, to reveal that the Lord had been raised, and had sat on it (Matt. 28: 2). Even in death angels had guarded His tomb, as is pictured in Song of Songs 3: 7-8, though the soldiers thought they themselves were doing so. But as to His resurrection, no one is to be allowed to disturb the precious evidence of that glorious fact until it is established beyond doubt.

To their question, “Woman, why are you weeping,” she replies, “Because they have taken away my Lord, and I do not know where they have laid Him” (v. 13). She had not the least interest in angels: she turned her back on them.

As in her sadness Mary turns away from angels, her sorrow and the devotedness of heart had brought the Lord near, though she did not know Him. She had known Him after the flesh, but was not prepared to know Him in resurrection: the earthly relationship was all that she understood. The Lord asked her, not only why she was weeping, but “whom are you seeking?” Supposing Him to be the gardener, she wanted only to learn of Him where the Lord's body was, and she would take it away. She seems to think it unnecessary to explain who the “Him” is. Nor does she even think of how she would take the body away, or where. In her disconsolate grief, she turns away even from Him!

But one word from His lips changes everything, “Mary.” He calls His own sheep by name, and she knows His voice. Turning again, she says, “Rabboni,” which is more than simply “Rabbi” (teacher) but “my great Teacher.” The wonder of the miracle of His resurrection does not even occur to her: all she thinks of is Him whom she loves now there before her eyes. No doubt involuntarily she went forward to touch or grasp Him.

But He tells her, “Do not cling to Me, for I have not yet ascended to My Father.” On the basis of an earthly relationship she can no longer touch Him. His death has set that aside. Compare 2 Corinthians 5: 16. But He announces to her a new relationship, and gives her the great honor of carrying this message to those whom He calls “My brethren.” He was to ascend to “My Father and your Father, and to My God and your God” (v. 17). For in resurrection He is the Head of a new creation, not the first creation, of which Adam was head and failed, but one in which God is now in a vital way Father to all who know His blessed Son. It is a spiritual and heavenly relationship, yet He does not say, “our Father,” for His unique Sonship must always have prime place, and a place set apart from all others. The term “My Father involves the fact of the deity of the Lord Jesus, while “My God” involves His Manhood. “your Father implies that believers are partakers of the divine nature by new birth. “Your God” involves our identification with Christ as His brethren in manhood.

The Lord was virtually telling Mary that, though He was all that she had on earth, yet now she was no longer to have even Him on earth, but she would have Him in heaven, in the Father's own presence, all her hopes and her blessings now centered there, together with all the brethren of the Lord. Obediently she bore this wonderful message to the disciples (v. 18).

John does not speak (as Matthew 28: 9 does) of the Lord's meeting the women who held Him by the feet, nor of His appearing to the two Emmaus disciples, or to Peter (as Luke does in Luke 24: 15, 34). It is a difficulty to distinguish the exact chronological order of all the events following the Lord's resurrection, but each Gospel writer selects what is appropriate to the purpose of his Gospel, and all is perfection as it is written.

JESUS IN THE MIDST (vv. 19-23)

The same day at evening the Lord appeared to His gathered disciples, the doors being closed, but He being suddenly present in their midst. The effect of so startling a miracle on His disciples is not even mentioned here (as in Luke 24: 37); but it is a beautiful picture, at the very introduction of the day of grace, of what is the true character of the gathering of the Church of God at all times, miraculous, but real. They were gathered to His name, that name being the one power that drew their hearts together. Now He who has made peace by the blood of His cross, announces peace to His beloved saints, and shows them His hands and His side, the wounds the proof of a finished work and of the reality of His bodily resurrection. Blessed basis for the very existence of the Church, the body of Christ!

In Luke the Lord's hands and His feet are spoken of (Luke 24: 39), for it is Humanity there emphasized, His hands telling of both human and divine work perfectly accomplished. His feet remind us of His lowly walk among men; while His side reminds us of the pure love of His heart as the blessed Son of God. The disciples were glad when they saw the Lord, and we also today may just as truly see Him, though by faith, and experience the same gladness.

As His Father has sent Him, so He sends them (v. 21). He had come into an adverse world in lowly grace, taking no official place, but in beautiful moral reality representing His Father. This is to be the character of the assembly, not of this world, but sent into it to represent the Lord Jesus.

His breathing on them is intended to further enhance this picture of the Church of God. They did not receive the Spirit of God at that time, but at Pentecost (Acts 2), but the Lord shows that the future coming of the Spirit is vitally connected with Him personally, for He, as God (cf. Gen. 2: 7), is the very Source of the coming of the Spirit. His action here then is anticipative of the actual coming of the Spirit at Pentecost, the Spirit who is the indwelling power of the Church of God all through this dispensation of the grace of God. Notice in these things it is not “apostles” spoken of, but “disciples,” therefore His words have a broad application to cover all who are disciples.

This is true even of verse 23. Certainly the Lord is not speaking here of eternal forgiveness, which is solely His prerogative, but of governmental forgiveness. The case of Simon the sorcerer illustrates this. Philip baptized him (Acts 8: 13, in which way he publicly, outwardly forgave him in reference to his previous sinful course. This was perfectly right for Philip to do. But when later Simon proved by his mercenary attitude and words that he was still at enmity against God, Peter “retained” his sins, refusing him any “part or lot in this matter” (Acts 8: 18-23). Another illustration of this conditional, governmental forgiveness is found in Matthew 18:23-25, This is connected with the kingdom aspect of the truth, and shows us that the kingdom exists alongside of the truth of the assembly, though not yet in its manifested glory. Matthew 16: 17-19 gives another indication of this also.

BELIEVING ONLY WHEN SEEING (vv. 24-31)

This section gives a picture, not of the assembly, but of the later bringing of Israel from their doubting unbelief to a living faith in the Son of God. Thomas had not been present the day of the Lord's resurrection. How much he missed through simply being absent! We too shall greatly lose if we willingly absent ourselves from the gathering of the saints of God. His surname, Didymus, is inserted here. Didymus means “twin” so that its inclusion appears to be a reminder to us that Thomas is not alone in his lack of diligent faith. Perhaps many believers are virtual twins of Thomas!

At least he ought to have considered the united witness of all the disciples that they had seen the Lord. But mere natural reasoning so blinds him that he scorns their testimony. He would have to prove by his natural senses, seeing and feeling, or he would not believe (v. 25).

Eight days later (the next first day of the week) Thomas was with the disciples. Again the Lord Jesus suddenly appears in their midst (for it is His name that gathers them there), with the same precious words, “Peace to you.” Just as miraculously as He appears to the Church today, so will He appear to Israel in a coming day, when they shall look upon Him they pierced (Zech. 12: 10). He speaks directly to Thomas, inviting him to do what he said would be required before he would believe. How solemn a rebuke, though administered in gentle kindness.

At the very sight of the Lord Jesus and hearing His words of tender, faithful rebuke, how could Thomas think of carrying out his own words? His sense of feeling he has to ignore, as he responds, “My Lord and My God” (v. 28). But the Lord must further rebuke his unbelief by telling him of the blessedness of those who believe without seeing, in contrast to his having to see first. Since Christ has returned to heaven, how great is the number who have known this blessing! This is the true character of the Church in contrast to Israel, who will first look upon Him before they believe that Jesus is the Christ, the Son of God.

Now we are told that the Lord did many other signs that have not been reported. Actually His reported history is very concise, occupying far less space (in the four Gospels) than many biographies of mere men of the world. Yet that which He did, all of it being of living, eternal, pure value, far outshines all that the combined energy of all mankind has ever produced. John however writes sufficient for his theme, to so focus attention on the glory of the person of the Son of God as to awaken in souls a genuine faith without the necessity of actually seeing the Lord. Believing, they have life through His name. Marvelous it is that so much is encompassed in this short book!

John 21

APPEARING IN GALILEE (vv. 1-14)

The scene now changes from Jerusalem to Galilee. We have seen in John 20: 19-25 the picture of the gathering of the Church of God, and in the remaining verses that of the re-gathering of Israel, which is still future. these verse of chapter 21 furnish a picture of the bringing in of Gentile nations, for the sea speaks of the nations (Rev. 17: 15) and the fish, of individuals in the nations. All of this blessing is founded upon the work of the Lord Jesus in His death and resurrection.

He had told the women who came to the grave to tell His brethren to go into Galilee to meet Him (Matt. 28: 10), and this takes place over a week later than His resurrection, this being only the third time He appeared to His disciples (apart from personal appearances to individuals). See verse 13.

Seven of His disciples were together (v. 2), no doubt waiting for the Lord to appear to them. Peter however was not inclined to have a waiting disposition, and he decided to occupy the time with fishing. The others follow his lead, and though working all night, they caught nothing, as in the case of a similar incident earlier. (Luke 5: 5). Though Christ is the Head of a new creation in resurrection, His own have no more power in service than when connected with the first creation, apart from His own direction. Such a lesson must be learned by experience, it seems.

In the morning the Lord was standing on the shore, not recognized by the disciples. This is surely intended to teach us that if we are occupied with our own plans and purposes, it is unlikely that we shall quickly discern what is the actual interposition of the Lord.

He address them as “children,” a gentle, endearing word, in asking if they have caught anything. But their tempers were short: they miss the significance of this, and curtly answer “No.” Then He gives them instruction simply to cast the net on the right side of the boat, with the positive words, “you will find” (v. 6). This also should have awakened interest as to who this Stranger might be to speak as He did, for fishermen generally would not take advice from a total stranger. But they act, possibly because tired and frustrated, and their catch of fish was so great that seven men were not able to draw the net into the boat! It is interesting that. because of the number of the fish, the net was not drawn into the boat, but to shore. This is to be compared with Matthew 13: 47-48, where the net was also drawn to shore, for it speaks of the great number of Gentiles who will be drawn by God at the end of the tribulation period, the wicked being separated from the just and cast away, while the good (the just) are gathered into vessels for blessing in the millennium.

Yet its principle is just as important for us today. In fishing for people we shall have no results unless dependent on the leading of the Lord. Yet simple, real subjection to Him will bear much fruit, which we shall then see to be altogether His own workmanship. John immediately realizes that this One can be none other that the Lord Jesus, and so he tells Peter. Impetuous as usual, Peter clothes himself and swims to shore, leaving others to drag the net behind the boat (v. 7). (Naked does not necessarily mean totally nude, but not properly dressed, perhaps only with an undergarment.)

On the shore they find a fire, with fish and bread prepared for them. Their breakfast has nothing to do with their own work: it is the Lord Himself who prepared and served it. We must be reminded continually of our dependence upon His grace. Yet how could Peter forget the fire of coals in the high priest's house? How much better to be warmed at the Lord's fire that at that of the world!

At His word to bring of the fish they had caught, Peter, imbued with strength of affection for the Lord, draws the net to land. It is a hint of the great blessing through his preaching later on the day of Pentecost, with about 3000 converted (Acts 2: 41). The 153 great fish here have been said to correspond with the actual number of the nations existent at that time, which would be interesting if it could be verified. In contrast to Luke 5: 6, the net was not broken in spite of the great catch. It speaks of the power of God involved in Christ raised from the dead, that power available to His disciples by the indwelling Spirit of God, so that testimony may be maintained without breaking down.

Now the Lord invites them to breakfast, both the bread and the fish speaking of Him as the true food of life. After the toil of labor, it is necessary to have food, and even more important spiritually than naturally. But also the grace of the Lord Jesus is first shown in kind consideration of need, before He does the serious work of probing Peter before all the disciples. In all of this how good it is to see that even in resurrection the blessed Lord of glory is Servant still!

PETER PUBLICLY RESTORED (vv. 15-19)

While the Lord appeared personally to Peter the very day of His resurrection, by which the personal restoration of Peter was surely fully accomplished without a word of this known to the other disciples, yet the Lord has allowed further time to pass before now dealing with Peter in relation to the other disciples. It is precious to see that the Lord Jesus would allow no passage of time after His resurrection before seeking out His conscience-stricken sheep to restore him to personal communion with Himself. But public restoration always takes a little longer, that the Lord may reach deeper still into the soul in order that His servant may be more properly fitted for public service in true humility of faith. More than this, He has the object also of reaching the hearts and consciences of the other disciples, who must learn to judge themselves rather than have any remaining feeling of criticism of their fellow-servant, and thus to wholeheartedly rejoice in his restoration.

Gently the Lord asks, “Simon, son of Jonas, do you love Me more than these?” For Simon had before compared himself with others, saying that, though all forsook the Lord, yet he would not, thereby implying that he loved the Lord more than they did. The Greek word for love here is “agape,“ a word of strong import, used as to God's love for His Son and toward the world, a pure concern for the greatest good of its object. But in response Peter declines to use this word, but uses the word, “phileo” instead, a word that denotes tender affection: “You know that I have affection for You.” In other words, he can no longer trust the strength of his love, but he is honestly attached to the Lord. Nor can he think of saying, “More than these,” after his experience of failure when tested.

Then the Lord tells him, “Feed My lambs” (v. 15). For such precious work there can be no comparing ourselves with others, no feeling higher than they, but having genuine, true affection that comes down to the level of the little ones. Yet it is a work with which we should feel deeply honored to be entrusted.

But a second time the Lord ask the question, only this time leaving out the words, “more than these,” but still using His former word for love, “agape.” It is really questioning whether, if the comparison is dropped, Peter could now use the strong word for love. But not so: he does not trust himself to go that far, but answers just as before. This time the Lord tells him, “Shepherd My sheep.” Peter's sad experience has actually prepared him in measure for such work, and the Lord's words are his authority for it. This work is that of guiding, preserving, helping, strengthening, restoring the sheep. Also, lest any would suppose that Peter's failure would disqualify him from such work, the Lord speaks this way before all the disciples.

For the third time the Lord questions Peter, for Peter had denied Him three times, and the Lord is probing to reach the root of the matter. This time however he no longer uses the strong word, “agape,” but “phileo” (which Peter had used), as He asks, “Do you have affection for Me?” This grieves Peter (and perhaps he would remember too of the Lord's grief when Peter denied Him three times); and he goes further than before, by saying, “Lord, You know all things; You know that I have affection for You” (v. 17). His heart is laid fully bare before his Lord in confession of His great omniscience, and this has become a deeply wrought conviction in Peter's heart, not simply a doctrine to be acknowledged.

This time the Lord tells him, “Feed My sheep.” How clear it is then that true restoration has in it the power of not only bringing back to a state of precious communion with the Lord Himself, but of making one more useful in the blessing of others. The results in Peter's case are certainly seen. Who can doubt that he remembered these words of His Lord when he penned his first epistle, and especially 1 John 5: 1-6?

But the Lord adds that which contrasts Peter's youth with his old age. In youth independent and self-sufficient, he had done much as he pleased. But God's ways, disciplining indeed, yet in pure love, would lead to his being girded by another, that is, restrained by the will of another, and forced to go where he did not want to (v. 18). While Peter was to be greatly used by the Lord, yet all for Peter was not be be great conquest. He would suffer, then die a death of crucifixion, evidently, but this would glorify God. It is claimed that Peter was crucified head downward, by request, for he felt himself unworthy to die in the same position as his Master.

Though Peter is to care for the lambs and sheep of Christ, yet it is not them he is to follow: the Lord tells him directly, “Follow Me” (v. 19). Indeed, a true, unfeigned following of Christ will give far more true concern for the blessing of others.

CHRIST'S WORKS UNLIMITED IN THEIR VALUE (vv. 20-25)

Peter was evidently a little disturbed that the Lord had singled him out of all the disciples to speak to him in this way; and instead of showing a thoroughly submissive spirit, he turns to observe John, who in fact was following, and asks, “Lord, what about this man?” But the Lord did not allow him to slip out of the spotlight in this way. What a lesson for us all! The flesh in us will twist and turn every way to avoid direct personal facing of responsibility, but the Lord's work with us will lead to our honest, stern self-judgment. He firmly tells Peter, “If I will that he remain till I come, what its that to you? You follow Me” (vv. 21-22). Whatever is the Lord's will for another should not in any degree influence my thoughts in regard to His will for me. Whatever others may do, I am simply, undividedly to follow the Lord. “You follow Me,” He says to each of us individually.

Yet the disciples so miss the point that they speculate as to John, assuming that the Lord meant that John would not die. How careful we should be to observe precisely what the Lord does say, rather than making inferences from His words. Inference may be correct if it is supported clearly (not ambiguously) by other scriptures; but let us be guided by scripture, not by inference. In answering this misconception, John does not elaborate at all, but simply repeats what the Lord had said. Yet there is no doubt a reason for His words. John did live longer that the other disciples, and his book of Revelation deals with the coming and glory of the Lord Jesus. In this sense it would seem he remained long enough to see the coming of the Lord, at least in the form of a vision.

Verse 24 is decisive as to the many references to the unnamed disciple: it is of course John himself. He speaks solemnly of the absolute truth of what he has written, also using the plural “we” in this regard: “we know.” Just as believers know the Father, Son and Holy Spirit (John. 14: 4-7; 17), so we know the truth of the word of God. Let that knowledge then have constant, vital power in our lives.

Verse 25 shows that only a small part of the Lord's history has been recorded. Yet it is enough to engage the whole time of the people of God while they are on earth, and their fullest interest and delight. The number of books written in reference to Him has already gone practically beyond count. But if all He has done were recorded, with its significance and connections explained, John supposes that the world could not contain the books that would be written. For Christ is an infinite person. Therefore what He has done has infinite value, the extent of which we cannot limit. Faith however recognizes the great wisdom of God in giving us His word in so brief a form, a living word, the riches of which can never be exhausted. But the record of the person of the Son of God in this Gospel alone bows the heart of every Christian with adoring worship.

L. M. Grant

Crucial Occasions in the Book of Acts

Crucial Occasions in the Book of Acts.

L M Grant.

This book, immediately following the four Gospels, with their varied, yet united testimony to the wonderful person and history of the Lord Jesus Christ, His unique sacrifice of Calvary, His resurrection and ascension back to heaven, necessarily involves tremendous changes in God's dispensational ways. Therefore Acts is a book of transition, showing the dispensation of law to be gradually and decisively replaced by the marvelous "dispensation of the grace of God" (Eph. 3: 2). We may well expect then climactic occasions to arise that have vital significance as regards the times in which we live. May we consider some of these that are outstanding.

(1) THE COMING OF THE SPIRIT OF GOD (ACTS 2)

It was impossible that the Spirit of God could come to dwell complacently in any people who were under the law, "for as many as are of the works of the law are under the curse" (Gal. 3: 10). The Spirit could not come until Christ had died, been raised and glorified, as John 7: 39 makes clear. But on the Day of Pentecost, the disciples being together in one place, the sound as of a rushing mighty wind filled the house, accompanied by divided tongues, as of fire, sitting on each of them (vv. 3). At the same time another miracle took place. Being filled with the Spirit of God, the disciples began to speak in various languages. They were given by God the ability to speak their own thoughts in a language previously unknown to them, of "the wonderful works of God" (v. 11). Of course they knew what they were saying, for they were bearing witness to the resurrection of Christ. Many present were from foreign nations, and at least 16 different languages were spoken by the various disciples (vv. 8)

The significance of this wonderful sign gift was to impress on people that now God was working to bring about an understanding between those previously foreign to each other. Jews were to be no longer the one nation with whom God was working, but the grace of God was now to go out to every nation under heaven, and to bring people from every nation together in a vital, living unity.

(2) HYPOCRISY AMONG DISCIPLES JUDGED (Acts 5: 1-11)

Large numbers were brought in by grace at this time to trust the Lord Jesus and their faith and love was beautifully seen. Spontaneously they brought their own wealth to share it together, some selling land for this purpose, so that there was great joy among the disciples. However, one couple agreed together to sell land and give part of the price while saying they were giving all (v. 2). This action was challenged immediately, when Peter exposed their hypocrisy, and both of them died by the chastening hand of God. So at the very outset of Christianity grace is seen to be a principle of serious holiness: grace will not tolerate falsehood. This is seen to be therefore a crucial matter.

(3) SELFISHNESS AMONG BELIEVERS MET (Acts 6: 1-7)

This was not so serious a matter as that of Chapter 5, yet it was a small beginning that might develop most dangerously, and the Spirit of God deals with it as an issue that could not be ignored. Hellenists (Grecian Jews) complained that their widows were neglected in the daily ministration which was evidently supervised by local Jewish believers. How easily may factions arise among believers by such complaints that may or may not have a clear basis of fact.

Yet this matter is beautifully settled. The apostles asked the disciples to select seven men of good reputation to take care of this distribution. How good it is to see that the Jews in Jerusalem were willing to have Grecian Jews appointed for this service! For their names evidently indicate that all were Hellenists. Those of Jerusalem were virtually saying, "If you don't think you can trust us, we shall be glad to trust you." This is a beautiful effect of grace known and enjoyed. Results are seen immediately too: "the word of God spread, and the number of the disciples multiplied greatly" (v. 7).

(4) ISRAEL'S REJECTION OF THE SPIRIT'S WITNESS (Acts 7)

Stephen, one of the seven deacons chosen to serve tables, was moved by the Spirit of God in clearest testimony to the Lord Jesus. The Jewish leaders were bitterly antagonistic to him, and finally arrested him, bringing him before their court. When he was accused, he responded by a marvelous address that they were powerless to stop, for God was in it. He showed the Jews that in all their history they had always consistently refused the many overtures of God toward them, and now had culminated this in their rejection of the Messiah of Israel, the Lord Jesus. But his faithful testimony had only the effect of embittering them more greatly against him, taking him out and stoning him to death. Yet no shadow of fear is seen in his death: rather a faith and love that must have impressed itself on everyone who saw it, when he prayed, "Lord, do not charge them with this sin" (v. 60).

This was another crucial turning point in the book of Acts. Christ had been rejected while on earth: now He is rejected by Israel when speaking from heaven by the Spirit of God. The witness of the Spirit of God to Him is thus also rejected. From this time Israel is seen as definitely set aside by God, and the Church takes Israel's place as the vessel of testimony publicly. But Christ being rejected thus, the Church is identified with Him in this same rejection. Still, this is no reason for discouragement, for we may have the same exultant joy as did Stephen even in his martyrdom for the name of the Lord Jesus.

(5) SAMARITANS RECEIVED IN THE CHURCH (Acts 8: 5-17)

Philip, another of the seven deacons, went to Samaria to preach Christ, with great blessing resulting. Generally the Jews had no dealings with the Samaritans (John 4: 9), but the Lord Jesus gave a Samaritan woman the gift of the water of life, and Philip was following His kind example. When the apostles heard of this work of grace, both Peter and John went down to Samaria, and through the laying on of their hands, the Spirit of God was given to the disciples there. This was another crucial change in God's dealings, and Samaritans were welcomed into the same fellowship as Jewish believers in Jerusalem.

(6) A SPECIAL JEWISH WITNESS TO THE GENTILES (Acts 9: 1-19)

Saul of Tarsus was an enemy of the Lord Jesus, determined to blot out Christianity from the earth by the persecution and death of believers. But God had purposed that this man was to be the most zealous of all men in proclaiming the Gospel of the Lord Jesus. The Lord Jesus stopped him as he was on his way to Damascus to take Christians captive, and he was brought down, "trembling and astonished" to realize that Jesus is indeed the Son of God. What a transformation took place in that man's soul!

But God did not send him to his own people, Israel, rather he was sent to the Gentiles (Gal. 2: 2, 8-9). This was another matter of crucial importance in God's present dealings. We may think if better that one preaches to his own nation; but it is not always so. It was true for Peter, but not for Paul. For Paul was given a special ministry to the Church of God, in which it is insisted that "there is one body" consisting of all believers, Jewish and Gentile, and it was important that a Jewish apostle should press this truth upon Gentiles believers, so as to bring both together in the unity of the Spirit, to bear witness to God's love toward all.

(7) GENTILES RECEIVED INTO THE CHURCH OF GOD (Acts 10)

Paul was not however the first apostle sent to Gentiles. Rather Peter was given this honor, though he was specially the apostle to Jews. But God wanted him to realize that believing Gentiles were to be fully considered on the same level as Jewish believers in God's Church. Both Cornelius and Peter were given visions indicating that they were to be brought together, and Peter was to give Cornelius the message of the grace of God in Christ Jesus. He did so, and while he was speaking the Spirit of God fell on the listeners in the home of Cornelius (v. 44). How clear a proof this was to Peter that God accepted Gentiles also into the fellowship of the Church of God.

(B) THE THREAT OF LEGAL BONDAGE FACED (Acts 15)

Another crucial situation now faced the newly established Church of God. Where God had wrought at Antioch to bring many Gentiles to the Lord Jesus, and where Paul had been a great help to them there, there came from Judea some Jewish men who taught the Gentile disciples that they must be circumcised as Jews were in order to be saved. Paul and others with him therefore went up to Jerusalem to face this most serious issue. There they came together with other apostles and elders, and found there in Jerusalem some who declared that Gentile converts must be circumcised and commanded to keep the law of Moses (v. 5).

Paul speaks of some of these men as "false brethren secretly brought in (who came in by stealth to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage) (Gal. 2: 4). Paul then required a clear pronouncement from the apostles and elders of Jerusalem to settle this matter. The Lord answered it clearly by the ministry of Peter, then of Barnabas and Paul, and finally by the pronouncement of James to the effect that God had Himself settled the matter that the Gentiles should not be brought under such bondage. They should not be asked to be circumcised nor told to keep the law, but only reminded to "abstain from things offered to idols, from blood, from things strangled, and from sexual immorality" (v. 29). Thus the grace of God was left in all its pure reality and its blessing. When the Gentile believers heard this, they rejoiced over its encouragement.

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Thus God, in His unfailing grace, has established the truth of the Church of God in purity and faithfulness. Today we are to value every one of these cases of special significance, and maintain them in godly integrity and faith.

L. M. Grant.

Comments on the Book of Romans

Comments on the Book of Romans

by L. M. Grant.

ISBN 00-88172-208-1

Foreword

This epistle was written from Corinth, where the apostle had seen transcendently the marvel of the grace of God working in the midst of lowest degradation and evil, saving souls out of the revolting state common enough in Greece but notorious in this particular city. Appropriately therefore, this letter to the Romans discovers the sin of all mankind, exposes it thoroughly, and discloses that there is righteousness with God, so that God's wrath is revealed from Heaven, allowing no excuse or shadow of justification for sin! But the same righteousness is revealed in good tidings of grace toward the ungodly, — grace which magnifies righteousness in justifying the guilty by means of the full, unmitigated penalty being laid upon the Lord Jesus Christ on the cross of Calvary.

God is before us as the Sovereign Judge, exercising His absolute prerogatives of condemnation and of justification, — sparing no evil of whatever degree, but on the ground of the death and blood-shedding of Christ justifying the previously judged sinner who believes in Jesus.

The absolute condemnation of sin is required for the maintenance of God's throne, and when a soul has known the blessedness of deliverance from the bondage of sin, he delights in the contemplation of that righteousness and truth, as in every other attribute of God. But in Romans, God graciously orders the presentation of the truth so as to meet the sinner where he is at the outset, and lead him experimentally through soul exercise out of bondage and darkness into liberty and light, establishing the feet in paths of truth according to His righteousness.

As the righteousness is “of God,” so the Gospel is “of God”; He is before us as the source of all truth and all blessing; His sovereignty and counsels indelibly and brilliantly portrayed for those who have eyes to see. If He makes known our sins in all their awful repulsiveness, He also shows that He is greater than our sins: indeed, whatever objection may be raised (and even these are shown in their strongest and fullest character), God is proven far greater, triumphing gloriously over them all, — and this triumph not as over men, but on behalf of them, — that is, on behalf of all who believe in Jesus. “If God be for us, who can be against us?” (Rom. 8: 31). God has taken no place of enmity against men: by the gospel He shows in deepest reality that He is for man. Blessed grace indeed! Beautiful answer to the enmity of our own hearts toward Him!

It is suggested that the reader should keep the text of Scripture before him in considering these verse by verse comments, for they are intended simply as a help in personal study and understanding of the infinitely precious Word of God. In those cases where the authorized version is differed from, quotations are generally from the “New Translation,” by J. N. Darby.

Romans 1

The salutation (unusually long) occupies seven verses, -laying down distinctly, as it does, the complete foundation of that Gospel of which Paul was a messenger,-thus introducing him with the Gospel the Romans had received.

First, he gives lovely evidence of the bowing of his shoulder to the yoke of Jesus Christ; "Paul, a bondman of Jesus Christ,"-bound to the obedience of Christ by a love greater than his own. But his humility is as firm as lowly. By the call of God he is an apostle; and though he affirms his own subjection to Christ, he affirms no less the position to which God has called him. Thirdly, he is "separated to God's glad tidings;" his business in the world singular; his identification with his message-the Gospel of God-so complete that it is his one engrossing occupation. Blessed to have a heart and eye so single!

This brief notice as to himself brings him to the gospel in which his heart is bound up, and which immediately leads him to the avowal of its source (confirmed by the testimony of prophetic Scriptures v. 2.) and its foundation or the heart of its nature, the Person of His Son Jesus Christ (v. 3 giving the testimony to His humanity, v. 4 to His eternal Godhead). The witness and proof of Paul's avowals in Romans is of deepest and most instructive importance in an epistle dealing with the dispensing of justice and righteousness.

“The gospel of God” is “concerning His Son Jesus Christ.” If God is its source, Christ is its all-pervading essence: there is not a single characteristic of it but what is livingly, vitally connected with the Person of Christ. The “glad tidings” is that which concerns Him: it is to be found nowhere else, but fully in Him.

He has “come of the seed of David according to flesh.” His genealogy establishes the reality of His manhood. Blessed and marvellous grace this condescension of the Lord of glory to be born of the Jews! He is thus too the Man who fulfills all the promises of God. But also “marked out Son of God in power, according to the Spirit of holiness by resurrection of the dead.” This the brief but conclusive evidence of His deity: there was in Him a power not human, “the Spirit of holiness,” not merely “the spirit of a Man” (though this also is true), but a state of intrinsic holiness in conjunction with the abiding, ungrieved, unquenched presence of the Spirit of God, and manifested by His bringing life out of death. This is far above manhood — even perfect manhood, though in manhood the holiness of Christ is no less true, as also the ungrieved, unquenched presence of the Spirit, — but these seen as the fruits of dependence as Man upon God. Here it is personal power as God, which He exercised and proved in resurrection of the dead. In Him was intrinsic life and holiness, as before His birth, the angel said to Mary, “That holy thing which shall be born of thee shall be called the Son of God.” This holiness was a character altogether above manhood, and unique to God alone.

Indeed, Adam unfallen was not the possessor of holiness, for holiness entails the knowledge of good and evil, and the absolute refusal of evil. This is primarily only in God, though in infinite grace He communicates it by new birth to the souls of men. So the holiness of the manhood of Christ (perfect indeed from birth) was dependent upon God, from which place of dependence He could say “I shall not be moved.” Blessed indeed that manhood, which had all His springs in God, had no ear for any but the voice of God, drew His full provision only from the hand of God, had set God always before Him, knew no motive but the glory of God. Not because unintelligent concerning the existence of sin (as was Adam unfallen), but having in Him nothing that responded to sin, — instead a thorough abhorrence and rejection of it. Pure and matchless dependence indeed!

But the holiness here is the characteristic of Deity, — His own personal unity with the Spirit of God, and infinitely above our creature conception. The power of life was inherent in Him, and proven in His raising Lazarus and others from the dead, as in His own resurrection.

Powerful then is the voice that has called Paul, communicating to him “grace and apostleship in behalf of His Name for obedience of faith among all nations.” “Grace” is mentioned prior to “apostleship”: only the grace of God can give the true motives and power for the exercise of apostleship, as of any other gift. But when God has given a gift, He also gives “grace according to the measure of the gift of Christ” (Eph. 4: 7). Good for us to know our measure, for we cannot expect grace to go beyond it. Apostleship brings with it authority from God, yet even God's authority is exercised in grace.

These two qualifications (grace and apostleship) are evidently both specially communicated to Paul in order that he might represent the name of Christ to the Gentiles, — that name the object for their “obedience of faith.” Not the obedience of law, which is merely outward, but the obedience that springs from a heart purified by faith. The gospel requires, and produces, a thorough confidence in the name of Christ, that bows in subjection to Him.

Picked out from among the Gentiles, the Roman saints are designated as “the called of Jesus Christ.” The salutation then addresses the epistle “to all that are in Rome, beloved of God, called saints.” None of the saints in the city were excluded, though from Rom. 16 we learn that there were evidently a few different meeting places. Not that there was any schism; but probably on account of persecution their meetings were kept small and unostentatious.

They are saluted as other assemblies are, in accordance with the character and message of Christianity, — “Grace to you and peace from God our Father and our Lord Jesus Christ.”

Verses 8 to 17 give to us the introduction, — a lovely glimpse into the heart of the apostle, who shows himself thoroughly bound in soul and spirit to the God of the gospel, and hence to all whose hearts the gospel has entered. How greatly also this is beautified by remembering that Paul had never seen the Roman saints. Far from any spirit of envy, his heart overflows with rejoicing at the work God has manifestly wrought in that distant land. His first thought as to them is one of thanksgiving to God through Jesus Christ, that their faith was manifest so as to be spoken of throughout the whole world. Moreover, he prayed for them, and that God might by any means favor him with a visit to them. Notice the orderly and earnest backing up of his words: — “God is my witness, whom I serve in my spirit in the glad tidings of His Son.” Can there be any doubt as to the reality of his prayers? Not at all. He had desired so deeply this visit that he would say, — “if by any means.” God granted the petition: the means was as a prisoner carried there for trial, — and he still rejoiced in the Lord.

Taught of God, as he was, and the desire to see them being unquestionably a desire born of God in his soul, it was not the mere seeing them that he sought. God had given him, as the teacher and apostle of the Gentiles, a distinct message which he knew they required for their true establishment. This moved his heart mightily toward them; yet far from thus placing importance upon himself, the vessel of God's ministry, his motives go deeper still than ministering to them, — “that is, to have mutual comfort among you, each by the faith which is in the other, both yours and mine.” His ministry would be the means of drawing out the intelligent exercise of godly unity and fellowship amongst the saints, — his own heart yearning for, and comforted by, the exercise of their faith, and they comforted by his. There is mutual comfort only when there is mutual cultivation of faith. This was not mere effusion: it had often before been the purpose of the apostle to visit the saints at Rome, but he had been hindered. Yet he allows no thought of preference for them above other Gentiles, though fully as concerned for them as for others. Love according to God is not partial: it is real and full.

The operation of the grace of God in Paul's heart, and the energizing power of the Spirit of God caused him to consider himself a debtor to all Gentiles in particular, — whether Greeks or Barbarians, — cultured or uncultured as to worldly distinctions and standards. God had entrusted him with that which they all needed, and with the responsibility of bearing it to them. He would be then thoroughly their messenger. As far as his ability went, and his heart's intentions, (though at present hindered by circumstances), he was fully prepared to preach the gospel to the Romans also. But though he could not then by word of mouth declare unto them the gospel, he proceeds to do so with ink and pen. Blessed energy of faith, — by which even saints of the present day have infinitely profited! “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” Here is the secret of Paul's energy. He was conscious that the gospel carries with it, not merely the mercy of God, but the power of God, and, as in verse 17, the righteousness of God. But the power of God is not such as appeals to the flesh, or gives occasion to the flesh: rather it is power “unto salvation,” manifested on behalf of “every one that believeth,” — not with partiality, although indeed the message came “to the Jew first,” - a profitable reminder to the Romans, who were Gentiles. It will be noticed that in these few verses, Paul is carefully laying a basis for his arguments, — a basis that cannot be disputed. Hence the frequent occurrence of the words, ”for” and “because,” which give an indication of the distinctive character of the epistle, — that is, man meeting God on the throne, who brings the evidence fully to light, backing up every pronouncement with simple, solid truth.

But why the gospel? — why its necessity? Because God has in these last days revealed His wrath from Heaven, not a mere dealing of punishment to men on earth, but a wrath not placated by any amount of inflicted wrath on earth: in other words an eternal wrath against sin. John speaks of this in connection with those who die in their sins — “He that believeth not the Son, — the wrath of God abideth on him” (Rom. 3: 36). How unspeakably dreadful the thought; and what infinite blessedness and strength of character is seen in the gospel when we realize that it is the only deliverance from the eternity of God's wrath, “the blackness of darkness forever.”

The Case of the Uncultured Gentiles

From verse 18 to verse 17 of Romans 2 the case of the Gentiles is considered, — a case in which there can be no plea of exemption from the revealed wrath of God. Their state is proven as not mere ignorance of the light, but as rejection of it. They were ungodly and unrighteous, “holding the truth in unrighteousness.” No excuse will avail for the so-called “ignorant heathen.” If ignorant of God it is not their mere misfortune; it is their sin; their ignorance is wilful. How solemn an indictment upon the human race! No escape can be found in the plea that man is simply a weak sinner: he has been proven a wilful sinner. for he is not, as some would fain protest, without distinct evidence of God. Even apart from God's revelation in His Word, the very barbarian “holds the truth in unrighteousness”: not gospel truth, assuredly, but the truth of God's “eternal power and divinity.”

Creation is the undeniable witness of this. Nothing but utter dishonesty can deny the eternity of God's power and divinity in the face of a creation of such glory as that which we behold every day. “The heavens declare the glory of God” (Ps. 19: 1). “There is no speech nor language where their voice is not heard.” And again, as the Lord questions Job, “Where wast thou when I laid the foundations of the earth?” “Whereupon are the foundations thereof fastened?” “Or who shut up the sea with doors?” “And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed?” (Job 38: 4-11). The Lord simply demanded that Job face evidence that he was confronted with day by day. But how powerfully overwhelming an evidence for anyone who will hearken or take account! “So that they are without excuse.” Blessed is the day that a soul will thoroughly and frankly realize and confess that no circumstance is an excuse for sin. Would God that we should know more fully how to condemn it without reserve, and this particularly in ourselves.

In the creation the Gentiles “knew God.” This is indeed not the conscious, vital knowledge derived only from new birth, but the distinct evidential knowledge that renders their guilt inexcusable. They wilfully refused to give God His own place: no pulsebeat of thankfulness would they have toward Him. They would receive His blessings, cut off the very hand that gave them, and proceed to pervert them to the full. The inward reasonings of their minds, because bent on following their own wills, dragged them into folly; and their hearts, wilfully without understanding, were colored by the darkness they chose. Moreover, the very reasonings that led them to such darkness they professed to be wisdom! — a profession which the more thoroughly declared them fools. This was their development — or evolution, if you will — “they became fools.”

Yet this is merely the beginning of the story of man's deliberate, premeditated, determined course of evil. But it is a faithful delineation, such as God alone could give, or would give. Well it is for our hearts to see themselves in this true, unsparing exposure of the awful corruption of mankind in Romans 1. And they proceeded from evil to evil. Not content with vainglorying and rebellion against God, they would fain take delight in dragging His glory lower and lower; — first, to bring Him to the level of corruptible man (unspeakably awful wickedness!), and then to degrade Him to that of “birds,” “beasts,” and finally “creeping things.” So base, so depraved does man become that he will eventually own no God save that which he can trample underfoot. But he blindly forgets that he necessarily puts himself lower than the god he worships — whether the lowest of creeping things; so that the objects of his worship bear vivid testimony to his wretched degradation.

“Wherefore God also gave them up” — not indeed that He was indifferent, but because His remonstrances by means of their intelligence and conscience had no effect upon their determined course of evil. As it was said of another, “Ephraim is joined to idols: let him alone” (Hosea 4: 17). Man will reap the bitter fruits of his refusal of the place of dependence upon God — his evil more and more manifesting itself in ways which at one time the very thought of would have been horrible and detestable to him. Then he will say, “I can't help myself.” In this he speaks truth, but why does he not likewise confess the truth as to the origin of this shameful state — that is, that he has refused to retain God in his knowledge, wilfully turning the back on Him; and God has accordingly given him up to the uncleanness he really prefers? For it is only God who can protect a soul against evil, and if He is ignored, there is no predicting the depths of man's iniquity.

It will be noticed that after his refusal of God, man accomplishes his own personal corruption: he sins against himself — dishonors his own body. Few there are who think of this as gross and absolute sin; and fewer still who think so concerning their ignoring of God. But the latter is the very source of evil, and the former the sphere of my first responsibility to Him. The proper care of my body is a peculiar personal trust given of God, and for which I must give account.

Sin against fellowmen is indeed no less sin, but to confine my estimate of sin merely to that which is public and manifest is only an added misery of deceit. It is simply wisdom to fully realize and acknowledge the horror of the more hidden secret sin against God and against myself. To refuse this exposes a heart wilfully hiding from God.

But man has been given up: God has given him up “to uncleanness” (v. 24) and “unto vile affections” (v. 26) because by determined rejection of God's testimonies in creation, he has “changed the truth of God into a lie, and worshiped and served the creature more than the Creator, who is blessed forevermore.” Man may dare to think he is merely neutral, merely uninterested concerning God, but this very attitude is an accusation of falsehood against God. For if the testimony of God is true, then neutrality is an utter impossibility. Neutrality is a deliberate (though it may be silent) rejection of the truth of God — dealing with it as with a lie. Speak of neutrality a man may, with utmost pride and complacency; but if he does not worship the Creator, then he does, in some way or other, worship the creature, though that creature be himself.

Given up of God, whether woman or man, the downward course to utter disgrace and shame is rapid. Yet there are present, governmental results: they soon reap what they sow, “receiving in themselves that recompense of their error which was meet.” But with hardened, bitter hearts, they would stifle even the voice of penalty, despite their fear of, and complaints against it.

The New Translation (JND) renders verse 28, “And according as they did not think good to have God in their knowledge, God gave them up” etc. They would give no approval to having God in their knowledge — as much a matter of the mind as of the heart, both of these being corrupted. Hence “God gave them up to a reprobate mind,” a mind that rejects the good and is therefore rejected by the good — abandoned to its worthlessness and wilful lack of discernment.

There follows a list of evils with which man has filled himself, such as might well make the heart recoil with horror. But having refused God the right of possession, then evil has taken possession of him. He is not the neutral self-controlled man he would fain boast of being, but the abject slave of sin. let us notice in this list that it strikes particularly at the thoughts and passions of the heart. Assuredly the evil displays itself openly in time, but God here discovers and exposes man's inner being — that with which he is “full” — the thoughts and lusts of his mind and heart. Who can escape the conclusion that we are detected?

God's righteous judgment against such things, and the fact that those who do them are worthy of death, is not a matter of ignorance with them: they know this: the testimony of intelligence and conscience leaves them no escape. But it makes no difference to their evil course. They know that they shall reap as they sow, yet go on sowing the abominations to which they have yielded themselves. Not only this, but they enjoy the evil of others, finding pleasure in the very contemplation of sin, and encouraging it by congenial companionship with those bent upon it. How bold, how arrogant, how debased, how enslaved is the creature who was once “made in the image of God”!

Romans 2

The Case of the Cultured Greek

But there is a class of Gentiles who are quite keen in seeing these evils in others, and unhesitatingly judging them for them, while never considering that the same judgment rests upon their own heads. Is it so with my reader? Have you a stern measure for denouncing the evils of others, and a lesser one for yourself? Do you plead extenuating circumstances for yourself? Or do you persuade yourself that your refined, respectable methods of self-indulgence, your cultivated ability to cover your guilt with a fine veneer, has the actual effect of annulling or lessening that guilt in the eyes of a holy and discerning God?

God here turns with a solemn accusation to the cultured Greek — the first 16 verses of Romans 2 exposing the shallowness of a fine exterior, the utter vanity of confidence in intellect, and declaring the stern unwavering, impartial reality of the judgment of God. Man's judgment of others is his own condemnation; for however cleverly he may conceal his guilt, God tells him pointedly — “Thou that judgest doest the same things” — while the very fact of his ability to judge bears record of a conscience that speaks, but which he chooses to soothe in respect to his own sin.

“But we are sure that the judgment of God is according to truth against them which commit such things.” Solemn, straightforward, admirable statement! What folly to attempt to deceive myself! To do so is as much as to hate my own soul, and to hasten that soul to eternal ruin. For God is not deceived. He judges not according to my thoughts and feelings, my excuses and self-righteousness: He judges “according to truth.” What unreasonable foolishness to ignore the truth! Can a man think — a man who is adept at accusing others and excusing himself — that he shall escape the judgment of God? Solemn, wholesome considerations for the souls of men!

But apart from the rather indefinite hope of escape, there is another attitude — a deeply incriminating one — that man dares to assume; and this again is put to him in the form of a searching question, “Or despisest thou the riches of His goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?” In verse 3 his thoughts favor his own immunity from the judgment of God: in verse 4 his thoughts despise the goodness of God. How contemptible the pride of man!

But we may well pause to consider the virtue, the beauty, the wonder of that which man despises — that is, “the riches of God's goodness and forbearance and longsuffering.” Here is the secret of the allowance of the awful march of evil through the world today, the present allowance of man's proud will to assert itself. The more deeply the subject inquiring heart considers the enormity and persistency of man's growth in evil, the more profoundly is the exceeding marvel of God's patience seen. But man, so thoroughly corrupt, will take every possible advantage of the patience of God, while the greater his abuse of it, the greater his contempt for it.

All this is well known, if men would but weigh it well. A point however, that they know not, nor consider is that “the goodness of God leads to repentance.” Not the justice or wrath of God here, but the goodness of God. How unspeakably blessed, how altogether above the questions and cavillings of men, yes, how deserving of their deepest, most heartfelt respect and admiration! But repentance is far from the natural heart: fear of punishment there may be indeed, but brokenness and contrition for sin is foreign to the proud will of man. Nothing will, or can lead him to it but the goodness of God — goodness that has melted and subdued many an arrogant, wilful heart, and caused the tears of most hardened sinners to flow in profusion. Hence, truly grievous beyond expression is that folly and wickedness that despises “the riches of His goodness and forbearance and longsuffering.”

Choosing to follow his own hardness and impenitent heart rather than trust the goodness of God, man is deliberately laying up a treasure of wrath against himself. Living only and fully for this present world he surely is, but he is multiplying eternal results. He may be most complacent that in this world he is reaping nothing of the wilfulness he sows; but it will only mean the greater reaping of wrath “in the day of wrath and revelation of the righteous judgment of God.” God needs not to be hasty in settling His accounts, but not one will be left unsettled. He will render to every man according to his deeds. Deeds manifest the man. Subjection to a faithful Creator is displayed by patient continuance in welldoing — an attitude of expectant desire for eternal glory, honor, and incorruptibility. It is of course not a matter of absolute holiness or perfection here; but the heart distinctly shows itself. Does the heart set itself upon that which is good?Does it patiently continue to follow what it pure and true?Does it bear the unmistakable impress of eternity — the consideration of everlasting realities? Is it seeking “glory, honor and incorruptibility”? The end of such a path is entrance into eternal life — the full joy and blessedness of the presence of God for eternity. (It may be remarked that Paul here looks at eternal life more in its future aspect, that is, when separated from the very presence of sin, and in its own proper sphere — Heaven itself. But this does not deny, nor is it inconsistent with the truth found in John's writings, that “he that believeth on the Son hath everlasting life” (John 3: 36). It is not a matter of hope, simply, but of fact: every believer is a possessor of eternal life at present, but that life is out of its own essential home, in the midst of foreign elements, the world character being altogether contrary to it, so that its full display must await the pure circumstances of Heaven's glory.)

But on the other hand, is the heart rebellious against the truth? Is there contention rather than subjection? Do you yield yourself to unrighteousness rather than to the truth of God? For there is always yielding of some sort: there must be obedience either to what is true or to what is unrighteous. The very word “obedience” is obnoxious to the hardened heart, but he has nevertheless yielded himself to obey unrighteousness.

Thus he takes his stand. Very well, God, though “slow to anger and plenteous in mercy,” will eventually take His own stand in “indignation and wrath.” Terrible to think of this as the attitude He will then take toward the unrepentant; while, as two words describe His attitude, so two words describe the consequences for every soul of man that has chosen evil — “tribulation and anguish.” But who can realize the awful terror of judgment comprehended in those brief words? As the gospel is “to the Jew first,” so is the judgment to those who refuse the gospel; but it is “to the Gentile” just as surely.

But God takes no delight in the punishment of unbelievers, though it is an absolute necessity. His delight is unspeakably deep, however, in those who bow to Him, as verses 7 to 10 bear witness. For the declaration of His awful judgment is both preceded and followed by the assurance of unmingled blessing to those who have chosen the good — “glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile.” Incomparable contrast to the eternal destiny and condition of those who in this world had no less opportunity of forgiveness, but “found no place for repentance”!

“For there is no respect of persons with God.” How worthy indeed this truth of our deep earnest consideration! Who shall influence God on his behalf? Who shall plead his personal prominence, importance, earthly position or advantage before the only true God? Whatsoever they are is no matter to Him: “God accepteth no man's person.” Personalities may mean a great deal in the proud, vain estimate of man; but let no man think to pass God's scrutiny wearing such a cloak: let him rather look well to his credentials, that they are in order — in such order as to meet the demands of perfect righteousness and truth. But neither the Jew's boast in the law, nor the Gentile's confidence in his learning and cultivation will avail at such a time. “For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law.” Sin cannot escape the judgment of God, no matter where it is, whether in circumstances of greatest austerity and dignity, or whether in the lowest, most ignorant classes of humanity. No excuses, no exemptions will have the least shadow of consideration. This is justice, pure and perfect; this is righteous, holy judgment — which things we are told “are the habitation of God's throne” (Psalm 89: 14). Verses 13 to 15, it will be noted, form a parenthesis, while verse 16 in few words tells us the time, the discernment, the measure, and the executor of God's judgment. The parenthesis meets the natural selfish protests both of the learned and unlearned. Learning does not justify (v. 13); and lack of education does not excuse (vv. 14 & 15). For in the latter case the Gentiles (“who have not the law” — a demarcation ever distinctly drawn in Scripture) manifest in their very nature a recognition of right and wrong such as the law declares. Not that they are by this means correct in every detail: such is not the point. But they naturally conceive some standard of moral regulations, so that “these, having not the law, are a law unto themselves.”

“Which show the work of the law written in their hearts.” It is certainly not the law itself written in their hearts, but the law's work. And there is surely little difficulty in seeing that the law's work — its very purpose — is to bring sin to remembrance, to convict the heart and conscience of sin. See Rom. 3: 20. Even those without law have a conscience that bear witness to their sin, while their ability to judge others and their attempts to cover their own sin by excuses, only more fully exposes them. It is a true exposure of man's natural reasoning as regards sin, in whatever state or circumstance he may be; their thoughts accuse or else excuse one another. Either they assume a hard, legal spirit on account of the sins of others, or else a lightness that glosses it over with excuses. But accusation will not atone for sin, nor will excuses put it away. Is there no other attitude toward one who has sinned? Ah yes, indeed, the only one of true value and of pure motives. Do we pray for such as this? — pray from a heart touched and compassionate toward the one who has so dishonored God? Surely this will leave a spirit neither accusing nor light and flippant at the thought of the sins of others. It will lead me more thoroughly and honorably to judge myself and to seek with deepest meekness that the other may also judge his own sin. For God can put sin away, while all my accusing or excusing is shallow, wretched vanity.

All of these things shall however be brought to light, “for there is nothing covered that shall not be revealed; neither hid, that shall not be known.” Not only the glaring manifest sins of men will be brought to account “in that day”; but “God will judge the secrets of men by Jesus Christ,” who is Himself “the true Light,” — the light by which everything is fully manifested in its true character. Nothing can escape its searching, brilliant rays. Nor will the judgment be according to men's estimates of right and wrong, but as Paul says, “according to my gospel.” Paul's gospel is essentially “the gospel of the glory of Christ” (2 Cor. 4: 4) — the gospel of the once humbled, despised and rejected Son of Man now exalted at the right hand of God, given a Name above every name, at which “every knee shall bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” Man has once dared to judge this lowly, sinless One: then the tables will be turned, and by perfect right He will sit in the seat of judgment.

Could the indictment of the Gentiles be any more complete or conclusive? Who can again lift his head in pride and haughtiness in the face of a record so devastating — a thorough, unadulterated, unalterable record in the Book of God? The summary of the guilt, both of Jews and Gentiles, awaits Romans 3, but Rom. 2: 16 ends the specific treatment of the Gentiles.

THE CASE OF THE JEW

Verse 17 summons the Jew to the bar of God to hear the special accusation against him. This will be more quickly noticed in the New Translation (JND), “But if thou art named a Jew” — etc. For in previous verses where Jews were spoken of, it was for the sake of Gentiles who would fain excuse themselves on the ground that they did not have the same opportunity as the Jews did.

The apostle immediately strikes at the complacency of the Jew in the mere fact of his outward position of nearness to God — resting in the law, making his boast of God, knowing God's will, approving things that are more excellent — on account of the instruction of the law — confident that he is a guide of the blind, a light for those who are in darkness, an instructor of the foolish, a teacher of babes — and all of this because he has the form of knowledge and of the truth in the law.

How exceedingly presumptuous man can be in turning his advantages and privileges (given him by the kindness of God) into occasions of self-exaltation and of belittling others — as those “who trusted in themselves that they were righteous, and despised others” (Luke 18: 9). Solemn indeed that God is compelled to speak thus to the Jew, the one so signally blessed of Him in every conceivable way, as regards earthly advantage. Yet, nearly two thousand years later, at the present time, although the Jews have been cast out of their land and scattered to the ends of the earth, there is still in many of them the pride of assumed superiority on account of their having originally received a revelation from God — some even claiming that their scattering throughout the world was in order that they should the more fully teach the blind, those in darkness, the foolish, and the babes! And this signal mark of God's displeasure and discipline becomes to them an occasion for increased boasting of superior light and position.

But let everyone who has the Word of God take warning from this. For if we (Gentiles) have the further revelation and advantage of the New Testament, are not the same perverting evils becoming more glaring amongst ourselves? Who is he who boasts of an open Bible, yet calmly ignores and disobeys its plain injunctions? Can we dare to flatter ourselves that the sin of Christendom is less atrocious than that of Israel under law? Indeed not; for the abuse of the doctrines and privileges of the manifested grace of God is greater evil than disobedience of the law of God. But our consideration in Romans 2 is not the perversion of Christianity, but man in need of the Gospel, and simply the introduction of Christianity. The Jew had been already proven under law, and verses 21 to 24 give us the law's righteous exposure of him.

He not only (as the Gentiles) had a conscience that condemned evil in others, but having the Word of God, he taught others in regard to good and evil, but he did not keep what he gloried in teaching. This is the most plainly manifested guilt of all. For to teach the truth is more than to know it; so that the responsibility of the teacher is a grave one indeed. Not without good reason does James tell us — “Be not many teachers, my brethren, knowing that we shall receive greater judgment” (James 3: 1, JND).

But despite his teaching abilities, the Jew is here accused before God of 1. evil work (v. 21); 2. evil walk (or associations); and 3. evil worship (v. 22) — concerning all of which he gives the most exemplary teaching. In this, however, the most serious issue is brought decidedly to the fore; that is, that of all people, it was the Jew who had brought direct dishonor upon the Name of God. For his high pretensions which amounted to nothing more nor less than hypocrisy, were the occasion of the ridicule and contempt of Gentiles toward the God that such people professed to worship. The Gentiles took their impression of the God of Israel from the conduct of Israel.

To the Jew circumcision (the sign of his identification with the system of Judaism) was a distinct advantage, but its profit was entirely lost if he broke the law, for the law was the very basis of Judaism; and for a man to boast in that which in practice he casts aside is the most contemptible form of vanity. But disobedience of the law was an outward denial of circumcision, for circumcision (the cutting-off of the flesh) was the distinct sign of self-renunciation for the sake of subjection to the law. Nevertheless, circumcision had brought the Jew into a place of real privilege, for it involved the profession of God's Name — although, of course, unfaithfulness to such a profession called for a stern measure of judgment. Yet, if even an uncircumcised man kept the requirements of the law, would God refuse him merely because of uncircumcision? — indeed would not God rather count his uncircumcision for circumcision?

Notice here that this argument is one that strictly concerns Judaism. But we may easily transfer the principle to Christendom today, where baptism, the outward sign or badge of Christianity is often boasted in and trusted in, while the soul is far from God. And shall not the godly faith of an unbaptized person be counted for baptism — and the baptism of the perverter be counted as no baptism? Not that we would belittle baptism, any more than circumcision is belittled in verses 25-26 in connection with Judaism; but let it be known that baptism is no substitute for, and no supplement to, the reality of faith. Therefore the uncircumcised man, if he keeps the law, is the very judge of the Jew who, having the letter and circumcision, is a transgressor of the law. For the outward claims and pretensions of a man do not make the man. The Jew whose inward motives are not subject to God cannot have a place in “the Israel of God,” no matter how rigid and meticulous his formal observance of the rites of Judaism.

The Jew in the eyes of God is that one whose inward faith and hope are in God, and true circumcision is that of the heart, in the spirit, not in the letter. The letter here speaks not of the actual words of the law — for these are truly inspired by God — but of a man's outwardly exact adherence to the law's forms. And such a thing without a purified heart — even in Judaism where ceremonialism was in order — is nothing but barren desolation. How much more as is in Christianity, which leaves no room for the elaborate ritual of Judaism! For Christ Himself is given as the altogether absorbing Object of the heart and eyes — the fullness that displaces Old Testament shadows — the Living Son of God by whom all mere religious formalism and machinery is exposed in its cold, heartless haughtiness. “Whose praise is not of men, but of God.” The true Jew is not that one who lives and acts for the eyes of men, but for God's eye — who lives not “in the presence of his brethren,” but in the presence of God. Jewish parentage rightly requires such character. If it is lacking, a claim based on Jewish relationship is valueless.

Romans 3

What Advantage Has the Jew?

Since God requires subjection of heart from the Jew, and at the same time honors a like subjection of heart in the Gentiles, the question arises, “What advantage then hath the Jew? or what profit is there of circumcision?” What value is there in the very institution of the system of Judaism — instituted, in fact, by God Himself? It is answered plainly, “Much every way: chiefly that unto them were committed the oracles of God.” There is no argument here that this evident fact assures God's acceptance of them personally, for it does not. But it put them into the unique position of being the only nation to whom the will of God was made known — to whom His counsel and ways were made manifest in former times. Thus He reminds them in Amos 3: 2 — “You only have I known of all the families of the earth,” and in Deuteronomy 4: 7, 8, “For what nation is there so great who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? And what nation is there so great that hath statutes and judgments so righteous as all this law?”

Thus the Jew had the advantage of circumstances, environment, and training. If he ignored all this, of course, he had only himself to blame for robbing himself of his soul's only hope. For doubtless some did not believe. But what of this? Shall their unbelief utterly close the door of faith? Can they annul the truth by their refusal of it? Does the faith of God cease to operate because some despise it, or oppose it? “Far be the thought: but let God be true, and every man false.” Man's reception or rejection of the truth has no bearing whatever upon the truth itself: it remains in its solemn, solitary grandeur, unalterable, invincible, irrevocable; while man's most violent opposition is merely his self-destruction against an immovable rock. God is true, and it matters not what man opposes His truth — that man is false.

Psalm 51: 4 is quoted to confirm the necessary truth that every other consideration must give way to the words and judgments of God. He is to be justified without qualification in His sayings: He is to overcome absolutely when He is in judgment. It is the elementary principle of righteousness. Sin itself will be but the occasion of His fully displaying His power over it. He will make the wrath of man to praise Him, and will restrain the remainder of wrath.

But another question arises in the minds of men — that is, if our unrighteousness has resulted in such a manifestation of the glory of God's righteousness, why then should we be punished? Would He not be heartless in pouring out vengeance on mankind — the Jews in particular? But it is merely a man's question, and the answer is decisive — “Far be the thought: since how shall God judge the world?” And the Jew would certainly approve of His judging the Gentile world. But the Jew's case was morally the same — in fact worse, if his privileges are considered. Moreover, the very execution of judgment is a part of the display of God's glory and righteousness; and cannot be dispensed with.

If the truth of God has been displayed more marvelously on account of my falsehood, why then should I be judged as a sinner?Has not the evil I have done resulted after all in good? Yes, and further, the wilful heart will argue — “Why not do evil that good may come?” Some had even accused Paul of teaching this very thing; but he is most peremptory in his denunciation of those who dare to adopt such principles. Their damnation is just. Theirs is merely the license of rebellion. Dreadful the state of soul which asserts such things; dangerous that which assumes them. Sin, in whatever degree, or whatever circumstances, can have no semblance of excuse or shadow of justification. It is abominable, hateful, abhorrent to God. If indeed God triumphs over it as He does, manifesting His power and bringing forth greater blessing for man than ever before, that is no credit to sin; for neither God's glory nor man's blessing are secured on account of sin, but on account of the absolute condemnation of sin. Let us dare to defend sin, and we take our part with it under the condemnation of God, who is greater than sin, and greater than we.

ALL CONCLUDED GUILTY

Verses 9 to 18 give us the summing up of the guilt of all mankind, Jews and Gentiles. The favorable privileges of the Jew made him no better than the Gentile: the proof was conclusive — Jews and Gentiles were all under sin. Nor was this merely the conclusion of the apostle's argument. The Scriptures had before spoken in such terms, and the summing up of man's guilt is given in direct quotations from David's Psalms and Isaiah 59.

“There is none righteous, no, not one” — a sweeping condemnation of man's moral being. “There is none that understandeth”; the very intelligence of all is corrupted by sin. “There is none that seeketh after God”: not even a right object is before them, there is no concern for knowing God. “They are all gone out of the way,” taking a contrary, independent course. “They are together become unprofitable,” — a united degrading of themselves to vain and useless pursuits. “There is none that doeth good, no not one,” — without deeds of manifest goodness.

But there is something that comes out from man's heart — passing from the throat first, where there is the utter corruption of death — an open sepulchre, revolting to the eyes of the living. Then the tongue, contaminated, becomes the tool of deceit, and the lips, which might have hindered both the throat and tongue, only increase the scourge of evil, adding to it the venomous poison of asps. Little wonder then that the “mouth is full of cursing and bitterness”! Souls may little realize the awful evil of “hard speeches which ungodly sinners have spoken against” God; but “for every idle word that men shall speak they shall give account in the day of judgment.” Here then it is that which comes out of the mouth from the heart, that is first condemned. Verse 14 sums of man's words; verse 15 his walk; and verse 16 his ways. It is the complete positive condemnation of man; while to add force to this, verses 17 and 18 speak from a negative standpoint, showing that there is absolutely no redeeming feature in the picture. They have not known the way of peace: there is no fear of God before their eyes. This last point is after all really the center and spring of all evil; for little as we may comprehend it, all sin is the result of a negative attitude toward God.

Now, with the guilt of man so fully exposed as he stands before the judgment bar of God, the next question to arise is, What does the law have to say? This is briefly but fully answered in verses 19 and 20: it needs no more, for the answer is evident to an exercised conscience and intelligence. But the principle is first noted that the law addresses itself to “them who are under the law.” Rom. 2: 14 proves that these are not Gentiles; while Deut. 5; in which chapter the law is summarized, is very plain in its address — “Hear, O Israel, the statutes and judgments which I speak in your ears this day” (v. 1).

Yet Gentiles, while not required, as Israel, to keep this law, could as easily learn one thing from it. That it condemned mankind was plain: no one could dare open his mouth in the face of it. If the Jews were condemned by it so that their mouths were stopped before God's judgment throne, could the Gentiles fare any better if they attempted to assert their own righteousness?No indeed: their mouths were as effectively stopped: the law made it clear that all the world, being guilty, is under judgment to God. Blessed, though humbling, is the moment in our history when first our mouths are stopped! Only then are we prepared to listen undividedly to God — prepared to receive blessing. So that the very object of the law was to close every mouth and to place all the world under judgment to God. Can it then justify anyone? Impossible! “By the deeds of the law there shall no flesh be justified in His sight.” Its very character demands the opposite. “By the law is the knowledge of sin.” It exposes sin: it cannot cover it. It condemns the sinner: it cannot justify him.

The law therefore binds man for judgment: it gives no avenue of escape. So that, if the law binds the action of God, it is all up with man. But thank God, He is greater than law — for law is merely His servant to accomplish the full exposure of sin, in order that He might display His own righteousness apart from law, and transcendently above it — His own ability to fully and gloriously triumph over sin on behalf of those who were in bondage to law on account of sin.

GOD'S RIGHTEOUSNESS REVEALED

“But now”: these words are most blessedly expressive of a marvelous change in the dealings of God with man. It is a change to which God Himself has looked forward with deepest desire since the foundation of the world, for this change brings the manifestation of His own character. Yet, deep as was unquestionably the longing of His heart to make Himself fully known to man, for four thousand years He waited in infinite wisdom and patience, until man for his own sake was exposed as utterly in bondage to sin, without strength, and his very nature a contrast to that of God — an enemy of God by wicked works. Such is the verdict of man's four thousand years of testing and probation.

“But now.” How full of comfort these words to one who has learned his sinfulness in the sight of God! Yes, much more, how full of relief to the heart of God that the fullness of time has come, that He should send His holy, sinless Son to make Himself known to man! Now He can display His character of perfect, absolute righteousness altogether apart from the law — apart from everything which He Himself had formerly instituted. Matchless glory! Marvelous power! Infinite wisdom! “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets.”

Not only has God manifested His righteousness unhindered by law, and having a glory far greater than law: but the law itself, and the Old Testament prophets, had borne witness in their time of such a manifestation to come. Blessed testimony to the sovereignty and glory of God! The law itself testified of God's ability to righteously save the sinner without its help — without reference of any kind to it. Thus the law is in its proper place as merely a servant to God — nothing more.

Verse 21 therefore begins a distinctly new section and subject.

Verse 22 shows this righteousness of God (which could not be manifested in or by law) perfectly manifested in Jesus Christ. But it is important to remark that the point stressed here is that God's righteousness is manifested on behalf of man — indeed “unto all” — that is, on behalf of all men. God excludes no one from this marvelous blessing. Yet it can have effect only “upon them that believe,” of course. It is available for all, but the hand of faith alone can receive it. That righteousness of God is manifested only in Christ: hence only faith in Christ can secure it for my own soul. It is a righteousness manifested impartially for the sake of all men, but operative only “by faith of Jesus Christ.”

This was an absolute necessity if any man was to receive blessing, for all were in the same case before God — “all have sinned, and come short of the glory of God.” Despite the reality and depth of God's grace, and His longing desire to forgive — forgiveness is impossible apart from righteousness. God must do right: it is His essential character. He cannot ignore sin. His justice demands satisfaction concerning sin, and cannot be treated with impunity. “Shall not the Judge of all the earth do right?” were the words of Abraham — more as an assertion than a question. And the Psalmist declares, “Righteousness and judgment are the foundation of thy throne” (Ps. 89: 14 JND).

But the glory of God's righteousness is this — that while it absolutely condemns sin, it is able to justify the sinner. There is indeed love behind it — infinite, unspeakable, unfathomable love — for it necessitated the giving of His own Son to the awful sufferings of Calvary's cross, where He Himself endured the full, unalleviated penalty and judgment for sins — “the Just one for the unjust, that He might bring us to God.” The full weight of God's righteous judgment against sin fell upon Him in those dread hours, so that His soul, moved to its inmost depths, was expressed in words of heart-rending pathos — “My God, My God, why hast Thou forsaken Me?”

But only thus could the love of God be shown toward us in perfect righteousness. Only the cross can fully display the depths of the love of God, and the perfect purity of His righteousness. And at the very throne of God, grace takes the place of law,-bringing justification in place of condemnation. Simple, concise, plain, yet marvellous beyond thought are the words of verse 24,-"Being justified freely by His grace through the redemption that is in Christ Jesus." The soul that believes in Jesus Christ is fully and freely cleared of every charge of guilt, by the grace of God, in virtue of the redemption that is in Christ Jesus. And the clearance is a perfectly righteous one, for the guilt has been fully met and atoned for on the cross. Blessed relief for a soul once bowed down with a sense of shame and distress on account of sin, who sees such a refuge in God! There is nothing like trusting entirely to the grace of God and the work of His Son on the cross.

Now God has set Christ in the foreground, for the consideration of men. Set forth as a propitiation,-a mercy-seat to which all men may come if they will, to find perfect justification "through faith in His blood." Through Christ alone God dispenses mercy,-and He is not hidden so as to be approachable only by a select class. He is the propitiation, "for the whole world" (1 John 2: 2). And every soul who comes to God through Christ, receives forgiveness of sins, justification, a full clearance from guilt and from judgment.

But the Lord Jesus Christ, thus set forth before men, is He by whom God declares His righteousness — a righteousness in respect to the passing by of sins committed even before the cross (as is the force of the last part of verse 25), with which God exercised long forbearance. “The sins that are past,” — or those which were committed aforetime — has reference, doubtless, to the quotations from the Old Testament in verses 10 to 18. For those sins were discovered long before the cross, but God could forbear judgment in view of the cross of Christ, which was already a settled matter in His purposes — which in fact Abraham's words to Isaac plainly show — “My son, God will provide Himself a lamb for a burnt offering.”

So that the virtue of “the redemption that is in Christ Jesus” reaches both backward to the beginning of the history of fallen man, and forward to the end of that history — a redemption covering effectively “all they that are of faith.”

Patiently God waited for “the fullness of time” that He might send His Son and “at this time” “declare” “His righteousness.” His righteousness was, of course, always a settled matter — always the same — but it awaited the cross of Christ for its declaration to man. Surely the subject, thoughtful heart can only marvel in beholding such patience, such wisdom, such grace, such righteousness, such power, such unspeakable love. Blessed beyond expression are the character and ways of our God!

So that God is manifestly declared as a perfectly just God, and at the same time “the Justifier of him which believeth in Jesus.” The law could accuse, but only God can justify. “It is God that justifieth: who is he that condemneth?” (Rom. 8: 33,34). How quiet, calm, and holy a resting-place for the soul who believes in Jesus!

There is no more room for the proud boasting of man. “It is excluded.” Blessed relief when it is so! But does a man's trust in his own works exclude boasting? No indeed; but the opposite. Confidence in works is mere self-confidence, self-assurance, self-assertion, self-exaltation. Hence, when a “law” is spoken of it is “the law of faith” — a law that requires faith, not a law that requires works. “Therefore we conclude that a man is justified by faith without the deeds of the law.” Lovely conclusion of the whole matter: marvelous and sublime in the glory it gives wholly and solely to the God and Father of our Lord Jesus Christ! Moreover, how different a conclusion to that of the book of Ecclesiastes, where in Ecc. 12: 13 we read, “Let us hear the conclusion of the whole matter: Fear God, and keep His commandments: for this is the whole duty of man.” Is there contradiction in the two conclusions? Not at all. For Ecclesiastes deals with “man's duty,” (while he lives “under the sun”), and God's judgment (in the very last verse); while Romans presents to us man's complete failure and guilt, and God's justification. The entire difference consists in this — that the cross of Christ comes between the two books.

But the conclusion might be a startling one to a Jew. For if a man is justified by faith without the deeds of the law, this would favor Gentiles as much as Jews. This very fact has been a great stumbling block to the Jews ever since Christianity has been preached. But “Is God the God of the Jews only? is He not also of the Gentiles?” Shall He who has created all men deny to some of them the possibility of being justified from their sins, while at the same time granting this blessing to others? Impossible! “There is no respect of persons with God”: if “all have sinned,” the Gospel is “unto all.” If all do not receive it, that is another matter; they shall die in their sins: but God's offer is to all, without partiality.

For He is “one God” — His character is unvarying in dealing with whatever people. Those under law He can justify only “by faith” — that is, on the principle of faith as opposed to the principle of law. Those without law — “the uncircumcision” — He justifies as fully “through faith,” — that is simply if they have faith in His Son.

Will the Jew object that this nullifies the law?Will he claim that Paul so stresses faith as to “make void the law”? The very thought is an unworthy one. Faith establishes the law: it puts law in its proper place; gives the law its very strength; regards it in its absolute sternness, justice, and inflexibility; acknowledges fully its “ministration of death,” — its “”ministration of condemnation” — that it condemns, and will not justify a sinner. Hence, faith cannot impute to it “the ministration of life,” “the ministration of righteousness,” for these ministrations are not by the law of God, but by the grace of God (2 Cor. 3).

Romans 4

Abraham and David Justified by Faith

Now there is deepest patience and grace shown on the part of God through Paul, His instrument in writing this epistle: for it is blessed to see that He gives no mere peremptory statement of truth. There is rather a perfectly ordered reasoning from a basis of known and admitted facts — a reasoning that cannot but appeal to spiritual wisdom. Every objecting argument, whether of Jews or Gentiles, is fully met.

Romans 4 then takes up two test cases to confirm the conclusion of Romans 3: 28. The first of these is Abraham — a most important consideration for Jews in particular; for being the father of Israel (they making him their chief boast), Abraham was the original depositary of all the promises of God for blessing, to the nation Israel specially, but indeed also to Gentiles. No Israelite would dare to gainsay this truth, though doubtless they gave little attention to the distinct promise of blessing to Gentiles — “all nations of the earth.”

But the matter of Abraham's own personal justification is first raised. Can it be said that Abraham was justified before God? — and while he was still in flesh? and if so, how was he justified?Did his works justify him? If so, he had an occasion for boasting, “but not before God.” His works are doubtless a testimony that justify him before men, but “in God's sight” it is a different matter. The eye of God penetrates more deeply. James 2: 18, 21 reminds us of Abraham's being justified by works when he offered up Isaac; but James deals with justification before men, not before God. His words are “Show me thy faith without thy works, and I will show thee my faith by my works” (James 2: 18).

“But what saith the Scripture?Abraham believed God and it was counted unto him for righteousness.” Now this is mentioned in Abraham's history many years before he “offered up” Isaac. The former is in Genesis 15: 6, the latter in Gen. 22. How thoroughly distinct then is justification before God, from justification before men.

It is blessed to contemplate this simple, sublime statement so early in the history of men — “Abraham believed God, and it was counted unto him for righteousness.” This is the whole character of justification. For naturally man has utterly no righteousness. But God supplies the righteousness He demands. On man's account is a great debt of unrighteousness; but “through the redemption that is in Christ Jesus,” God credits to the account of “him that believeth in Jesus” a righteousness that fully and forever removes all debt, all unrighteousness; and leaves an account in which God Himself can take unfeigned delight.

Now one who works for a reward does not at the end consider that it is given him by grace: he has earned it and would be most resentful if anyone suggested that it was a “gift of grace”: his working has made his employer his debtor. Does God so employ men on this business basis? Men may suppose so, but their work is nothing to Him. He has given them no such contract. They are like men working, with no authoritative instruction, to build a railroad where no train will ever travel.

“But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness.” God is no debtor to man: He is a Giver; and any blessing from God to man can never be on the ground of man's works, but only on the ground of God's grace. Judgment is according to works; but salvation, thank God, is according to grace. And this verse 5 is marvelously plain and decisive for eyes that have been opened by the Spirit of God. “Working” is put over against “believing on Him that justifieth the ungodly.” Do I work for justification, or do I receive it freely by God's grace through faith in His Son? It is one or the other. There is no mixture: the two are distinct. But God cannot impute righteousness to my account in virtue of my works. Why?Because they are not perfect in righteousness: they savor all too strongly of unrighteousness. But the virtue of the work of Christ is a different thing: it is perfect, faultless, unadulterated; and on this ground God can freely impute righteousness to the account of “him which believeth in Jesus.”

Now briefly considered, more or less as a parenthesis, is the testimony of “David also.” Here is the first king of God's choice in Israel. Unlike Abraham, he was born, and lived “under the law.” But did he therefore have a different means of justification than did Abraham? It is a vital question, but one that David himself answers with marvelous clarity and decision. In Ps. 32: 1,2 he “describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin.” Where is the law in all this? Where are man's works? There is no place for them. David himself recognizes such blessing as absolutely and only the work of God in unmingled grace.

David here speaks of blessing to one who has disobeyed the law — a sinner, a transgressor. Now in such a case the law spoke only of cursing. Blessing was indeed promised by law, but only on the ground of obedience; while disobedience called from it an absolute curse.

David speaks of forgiveness as obtained: the law could accuse; it could not forgive. David speaks of sins covered now: the law exposed sins; it could not cover them. David speaks of the Lord not imputing sin; whereas the law had been compelled to impute sin: it could not do otherwise. But He who gave the law is greater than the law, and by the exercise of grace is able to reverse the imputation.

The reader of Psalm 32 will quickly see that David flies not to law for his refuge on the occasion of his grievous sin. When Psalm 51 (written concerning the same occasion) is also read, this will be most abundantly plain. He did not even seek relief by means of sacrifices provided under law (Ps. 51: 16,17); for he knew that such sacrifices could not meet his case: his sin demanded immediate death, if law was to be carried out. But his plea is simply, “Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions” (Ps. 51: 1). Moreover, in Psalm 32 (v. 5), he can say “Thou forgavest the iniquity of my sin.” Blessed answer, according to mercy, certainly not according to law!

But verse 9 raises the question — is this blessedness obtainable only by those who are circumcised — that is, those outwardly connected with God's earthly testimony? The answer is evident: Abraham received this blessing — was counted righteous by faith — before he was circumcised — indeed at least thirteen years before.

Circumcision was a sign, however (and merely a sign) which he received as an identifying seal of the righteousness of faith he already possessed. It signified simply the cutting-off of the flesh — thus impressing the lesson that this righteousness was not mixed with any fleshly activity or merit, upon which circumcision put the outward stamp of death.

Abraham was thus the first man “in whom real separation to God was first publicly established.” (See note in New Translation). Hence, he is “father of all them that believe” — that is, publicly their father — whether or not there is the same public separation with them. The point is not at all in their outward identification with Abraham, for Abraham's own outward sign was the seal of previously imputed righteousness — a seal that marks him as “the father of all them that believe; that righteousness might be imputed unto them also.”

So that he is “the father of circumcision” not only to those who are circumcised, but to those who walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised” — those who have the same faith on account of which Abraham was circumcised.

For the promise to Abraham that he should be heir of the world was not by law, and not therefore conditional upon his obedience to law; but rather by the righteousness of faith — that is, as a result of righteousness already fully established, not required to be established by future works. The promise was therefore unimpeachable; there was no possibility of its failure. Genesis 17: 1-8 gives us the promise in no uncertain terms, as an absolutely settled issue with God, needing only time for its fulfillment. Only after this (in vv. 9-14) do we see God giving Abraham the sign of circumcision.

Now if, as the Jew would feign argue, only those who are of the law have title to the inheritance, faith would be made a vain, useless thing, and the promise of God would be as worthless and ineffectual as the word of a wicked man. What folly and virtual infidelity, what blind, unyielding unbelief, what vain confidence in flesh and despising of God is that man guilty of, who insists that he can be justified by works, or who objects to grace being shown to those who have gone out of the way.

“Because the law worketh wrath; for where no law is, there is no transgression.” A sinner, forbidden under penalty, to sin, will only incur the penalty. Hence, to impose law upon a sinner is to bring him under wrath, for he becomes a transgressor (not merely a sinner: he was that before the law was given: transgression is disobedience to a given law). Sin was certainly in the world before, and for sin the Gentiles as well as Jews are under judgment to God; but the law put the Jew demonstratively under wrath by making him a transgressor.

“Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed.” Not one of the true seed of Abraham is to be excluded, as would be the case if the promise were given on the principle of law; but the principle of faith is the only ground upon which all the seed could be blessed, while at the same time this principle shuts up all to the grace of God as the only spring of blessing. But only thus is the promise sure to either Jew or Gentile believers, yet absolutely sure.

Before God, Abraham “is the father of us all” — all those who are of faith. God declared this before Abraham had yet obtained Isaac — he whom God called his “only son,” not considering Ishmael, for being born of a bondwoman, he was a bondman. But at the time all natural circumstances were utterly opposed to the fulfillment of the promise. Abraham was virtually dead, and Sarah also, so far as the birth of a child was concerned. But Abraham's faith rose far above circumstances when God spoke. So indeed did Sarah's (Heb. 11: 11), though at the first she doubted.

But this is a blessed example of the patience of faith that believed in a God of resurrection. At the birth of Isaac, just as at his being bound on the altar as an offering we see that Abraham recognized even in death no hindrance to the fulfillment of God's promise. Plainly he saw that it is God's prerogative to call “those things which be not as though they were.”

Contrary to all natural hope, he “believed in hope” — that is, he fully trusted God although it meant purely anticipative faith, not that the word “hope” suggests the least thought of doubtfulness. The spoken word of God he bowed to, accepting it simply as such: in God's sight he was then made the father of many nations, according to the Word spoken in Genesis 15 — “So shall thy seed be.”

He was not weak in faith: he simply accepted the Word of God as true and unbreakable, apart altogether from the consideration of circumstances — whether it was his own dead body or “the deadness of Sarah's womb.” He knew that God was not dependent upon the energy of natural life, whether in himself or in another upon whom he might be naturally inclined to lean. Faith in the living God always involves the repudiation of confidence in flesh.

Only unbelief and confining God to man's limitations, would have caused Abraham to hesitate: but he “was strong in faith, giving glory to God.” Blessed simplicity indeed; blessed reality! Yet it is the only proper attitude for any creature, let us mark well. To “give glory to God” is the very reason for our existence. If we do not practice “the obedience of faith,” we are robbing God of His glory: we neither take our own proper place, nor give Him His. May our souls contemplate this seriously and well.

Are we “fully persuaded” of the truth of the Word of God? Are we prepared to stand upon it, whatever the expense or personal humiliation? Will we stake everything upon this, that what God promises, He is able to perform? To speak of our faith is one thing: to speak and act in faith is another. To be “fully persuaded” of the truth of God, is to be fully submissive to it, and to thereby have a character of calm, unruffled, uncomplaining patience — not indeed indifference, but the patience of an exercised and chastened spirit, that trusts the living God, and distrusts all that is of the flesh.

Abraham therefore was counted righteous because of faith in the God of resurrection. But the written Word concerning this result is not given merely for Abraham's sake. This is plain: there is a value far more comprehensive than this: the Word is written for the sake of souls in every age. “But for us also, to whom it (righteousness) shall be imputed if we believe on Him that raised up Jesus from the dead, Who was delivered for our offenses, and was raised again for our justification.”

There is of course, a manifest distinction between Abraham's position and ours. Abraham believed the promise of God, though not accomplished. We are asked to believe God in regard to the accomplished work of Christ in death and resurrection. Abraham believed in the promise of resurrection: we believe in the fact of resurrection. Yet it is not merely belief in resurrection that is required, nor belief in any other truth, simply, but faith in the living God, who has raised Christ from the dead.

But our justification is inseparably bound up with His resurrection. He was delivered up to death for our offenses. But if He had remained in the grave, where would be our comfort and assurance?How could we believe He had justified us if He were not living? But He “was raised again for our justification.” Blessed be God for the unspeakable peace of this knowledge! Faith can have no doubts as to the full accomplishment of righteousness when it beholds the One who suffered for sins now raised by the glory of the Father — perfectly accepted by the God who had judged Him fully for sins. Thus His resurrection is proof that He has utterly exhausted the judgment: sin put Him to death; righteousness raised Him from the dead and gave Him glory. That same righteousness now justifies “him which believeth in Jesus.” He is a Savior whom death could not hold: He is “alive forevermore.” Blessed Object for faith! Perfect, unchangeable assurance to the heart renewed by grace!

Romans 5

Blessings Attending Justification

Now as to the means and assurance of present justification, every question has been answered, every doubt fully banished by simple, straightforward truth. Thus every obstacle cleared away, the apostle turns to the joyous work of giving the effects of this justification in its present manifold blessing. This he does in the first eleven verses of Romans 5. (Verse 12 introduces a new subject, dealing, not with justification from sins, but with the question of sin in the flesh as the enemy and hindrance of one who has been justified.)

Let us remark that as regards these blessings, there are only two cases where the present tense is not used. First, in the latter part of verse 9 — “we shall be saved from wrath through Him.” But the first part of the verse makes it clear that our justification now is so complete that the future day of God's wrath will have nothing to do with us. Secondly, the end of verse 10 — “we shall be saved by His life.” But here again, our present reconciliation is first referred to, and the salvation spoken of is a daily salvation from the evil influences and effects of this world's circumstances. This is accomplished by His life in resurrection, and thus we have confidence as to our future in the world.

In verse 1, “we have peace with God through our Lord Jesus Christ.” It is well to see that peace is not a primary thing, but the consequence of justification. Peace flows from “being justified by faith.” This word, “being” is afterward repeated twice in this section — interestingly and instructively (vv. 9,10). Yet let us never fail to remember that this “peace with God” is only “through our Lord Jesus Christ.”

“Access” also “into this grace wherein we stand” (a place of liberty and confidence in the presence of God) is by Him alone, through the simple exercise of faith. Do we carefully consider this? — that communion with the God who has dealt with us (and does deal with us) in grace, having freed us from all guilt, is given and maintained only through the Lord Jesus Christ. Hence, as well as salvation, all enjoyment depends upon our attitude toward Him. Then we “rejoice in hope of the glory of God.” The glory that begets only dread in the heart of the natural man, has become to us a prospect of joyous anticipation. Blessed miracle of grace! Naturally, we “come short of the glory of God,” but the grace of God has made sure our full and unhindered participation in it.

This completes the past, present, and future, as regards our relationship toward God — only three simple, blessed statements. But there is more. There is also an infinite change in respect to our connection with the world.

“But we glory in tribulation also: knowing that tribulation worketh patience (or endurance); and patience, experience; and experience, hope.” At the very outset, the Christian ought to settle it in his heart to expect a path of tribulation. Justification gives no assurance of an easy earthly path: quite the reverse. But it brings heavenly joy into the midst of the trouble — beauteous testimony to the grace of God! Sorrow and trial become the very sphere of the conquest of eternal joys, which will not be defeated by these mere momentary hindrances. And it is no mere bearing our troubles with submission (more or less), but of rejoicing in them, realizing that they are working steadily to an end of more exceeding blessing for us and glory to God. Tribulation (properly regarded) is the teacher of endurance: endurance soon bears fruit in abundantly valuable experience — valuable in regard to all our relationships of life, whether in making personal decisions, whether in contacts with the saved or the unsaved, in home affairs, in the assembly, in business. In all these things, no one would deny the value of hard-learned experience. And experience is the very nourishment of hope. For true experience teaches the vanity and shallowness of all that is of the world. Such is the very plain recording of the book of Ecclesiastes, written by a man of wisdom declaring the findings of his own experience. But if this is so, how much more fully will experience (rightly regarded, of course), draw the heart toward Heaven and quicken in the soul the hope of glory. The reality of this all who have tasted it know well. Another point, however is this — that while experience teaches the transitoriness of life on earth, it is also always the proof of God's abiding faithfulness, and such realization cannot but stir the hope of the soul to be eternally in His presence.

“And hope maketh not ashamed.” There is no thought of mere wishing or doubtful anticipation in this “hope,” of course. It is a hope “sure and steadfast” (Heb. 6: 19); otherwise it would give no one the incentive to be unashamed. “Seeing then that we have such hope, we use great plainness of speech” (2 Cor. 3: 12). There is no reason to be ashamed or afraid when we know the glory that is to be revealed. Such hope feeds courage.

Yet it is more than the fact of hope that gives us the power for an unashamed testimony. Hope is objective, but there is also a subjective power that occupies our hearts with such hope. “The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” If the world were to ask us why we are not ashamed to be identified with Christ, we should rightly answer that the day is coming when every knee shall bow to Him, and confess that He is Lord. There would be no reason to speak of the Spirit of God within us who gives us power to be unashamed. Nevertheless, this is our only source of strength for such testimony. Without the power of the Spirit of God we should be as weak as water, because of the overwhelming consensus of the world's opinion against Christ.

But the power that He gives is love — the love of God. Now love does not occupy us with self or selfish feelings: when it operates in the soul, we are not anxious as to how people regard us: we think of their souls' welfare apart from how they will receive our ministrations toward them. This is the searching test of all that professes to be love; for such is the love of God.

The expression “shed abroad in our hearts” is lovely. The exercise of His love does not diminish it, and there is not the least restraint in His bestowal of it, rather an abundance sufficient to fill and overflow the heart.

For we were without strength when Christ died for us. His death is the only foundation for the giving of the Spirit: strength is the result only of accomplished redemption: for it is God's strength exercised on our behalf and by His Spirit in us. This point (the fourth in our chapter) is impressed upon us by occupying five verses (5-9). For strength is impossible while man is ungodly, a sinner, and an enemy of God: there must be redemption, justification, reconciliation. But these things are entirely God's work, and in themselves manifest God's strength. If we want strength, let us look to the perfect stability and power of God in the work of Calvary's cross, where the power of sin and of the devil was gloriously defeated. Hence in every way strength is connected with Christ, objectively, whether with the cross or the glory in view, while with the Spirit subjectively.

The “due time” is doubtless the time when God had fully proven man ungodly and without strength.

“Christ died for the ungodly.” Blessed manifestation both of the strength of God and the love of God, which indeed are so closely connected. But it is a subject so exceedingly precious that the apostle cannot but dwell upon it in verses 7 and 8, in order to more clearly set forth the love of God in its unique and incomparable character.

“A righteous man” is one strictly accurate in his dealings with others — both paying and demanding all that justice requires. It is hardly thinkable that another man would consider dying for his sake. “A good man” is one not exacting, but generous toward others: for him ”some might even dare to die.” But who would die for an evil enemy? or who would offer a son to die for his enemy? Yet by this very means God commends His love toward us (not only manifests His love, but commends it, with a heart deeply desirous of our receiving it). For while we were neither righteous nor good, but sinners, Christ died for us. Matchless expression of love! Sublime, unquestionable proof of it!

“Much more then, being now justified by His blood, we shall be saved from wrath through Him.” Not only are we now justified, but knowing the unchangeable blessedness of the positive love of God resting upon us — love that has made us its object of pleasure — there is no room left for the slightest fear or apprehension as to future wrath. Firm, calm confidence is ours as we view the future: “we shall be saved from wrath through Him.” Doubtful thoughts concerning this would be a distinct dishonor to the power and reality of God's love. Yet again we have impressed upon us the words “through Him” — that is, through Christ. No other name than this avails to give the soul the confidence of perfect certainty: but this one Name is abundantly sufficient.

We were enemies of God: He was not our enemy, but in fact labored with a view to reconciling us to Himself, and has, by matchless grace, accomplished this in the death of Christ, His Son. How transcendently marvelous a gospel! But being so, “much more” “we shall be saved by His life.” Necessarily this is the life of Christ in resurrection, — “raised in the power of an endless life.” It does not speak of eternal salvation, but of His divine power now engaged in saving us from evils and dangers that threaten us day by day in our path through the world. This then is the sixth feature of our blessing in this section — the priestly intercession of Christ at God's right hand, caring for us in regard to every circumstance of earth.

Verse 11 carries us far above all other blessings and provisions, to speak of our proper attitude toward God personally. So that in this case, the words, “And not only so” bring us to the culmination of all blessing and glory.The heart is drawn away from self, drawn away from every possession and blessing received, to be occupied with God Himself. “We joy in God, through our Lord Jesus Christ, by whom we have now received the reconciliation. This is the highest, most glorious employment that any ransomed soul can find: it will be our soul's delight throughout eternity, when sin is forever done away. But blessed exceedingly is our privilege and portion of being so occupied while still in a world of sorrow! And it is our normal proper character.

DELIVERANCE FROM SIN CONSIDERED

A CHANGE OF HEADSHIP

We pass on in verse 12 to an entirely distinct subject. The question of our sins, raised in chapters 1 to 3, has been so perfectly settled that “we joy in God through our Lord Jesus Christ.” Such a question is not therefore raised again.

But, as believers, redeemed from guilt by the blood of Christ, we are still faced with sin (not sins) as a powerful enemy of the prosperity of our souls. The sad discovery is made by the redeemed soul that the horrible root of sin is still within him, and determined to break out with a power greater than he can overcome. Now it is this power of sin that the apostle deals with thoroughly from Rom. 5: 12 to Rom. 8: 4. It is made more vivid, and plain by his personifying sin as the enemy of God and man. Let us watch this carefully in reading these chapters.

He goes back to the very beginning of sin in the world, and death as the result of sin — the sentence justly and firmly imposed by God. “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.”

Sin came by Adam, the first man, the head of a lost and ruined race — the head of a race appointed to death. For “in Adam, all die.” All sinful mankind is then briefly comprehended in one man, Adam. His posterity have inherited his fallen nature: they are consequently sinners by nature and by practice: they fall under the same sentence of death as Adam. There is no escape from this sentence: it is only perfectly righteous and necessary, if the honor of God is to be maintained. Death is God's answer to sin: there is no other. Man may attempt to get rid of death; but he must first get rid of sin, and this he has neither ability nor desire to do. So that whatever his fear or abhorrence of death, it is one appointment that he cannot avoid.

Children of Adam are “children of wrath,” justly exposed and condemned to death. Of this we find honest, candid confession on the part of the thief on the cross — “we indeed justly, for we receive the due reward of our deeds” (Luke 23: 41).

Sin was in the world before the law came — that is, the law given by Moses, as is the case wherever the expression “the law” is used without any qualifying clause. “But sin is not reckoned up (or tabulated) when there is no law.” Does this suppose that man is less guilty when he has no law?Not at all. Sin is sin, and the perpetrator of it is fully responsible, whether with or without law. Was Cain not criminally guilty in slaying his brother Abel? Yet there was no law. Was the world of Noah's time not responsible for their corruption and violence? Was Sodom not richly deserving of God's unsparing judgment? These points can give no difficulty to any reasoning mind. Still, God had given no law to forbid their sin. However, there was the perfect order of creation, there was the speaking of conscience, and the promise of God that the Seed of the woman would bruise the serpent's head — that is, that Christ would triumph over the devil and sin. Thus, while there was no direct prohibition, there was abundant testimony to man's guilt, if he would but listen.

But we can easily discern this, that under such circumstances, the unutterably corrupt and deceitful heart of man would brazenly defend and excuse himself by saying that there was no rule to forbid his indulgence in evil — and perhaps such things were not sin after all — that the warning voice of conscience was merely some superstitious fear remaining from the traditions of an unenlightened parentage!

But the law gives man some definite account of his sin before he is called to judgment. Man without law may be looked at as a thief entering a store, taking and pocketing goods from the shelves, confident that he is not detected. But from a balcony above, every movement has been watched. He is about to leave, when stopped short, he is faced with a bill listing every item he has stolen. Such is the work of the law. It brings a faithful estimate of sin before man is called to God's judgment bar, bringing former sins to light, as well as forbidding sin.

“Nevertheless death reigned from Adam to Moses; even over them that had not sinned after the similitude of Adam's transgression, who is the figure of Him that was to come.”

Death is the proof of man's responsibility for sin. So death reigned before Moses gave the law, and after Adam's transgression. For Adam was given a commandment, that he should not eat of the tree of the knowledge of good and evil. He disobeyed, and the sentence of death came upon him. But his children, “from Adam to Moses” were under no commandment: hence they were not transgressors, as Adam was. Yet “death reigned” even over them, for though they were not transgressors, they were sinners, and by sin death entered the world.

But the end of the verse 14 announces One of whom Adam was a figure. These are the two men considered in this section — Adam and Christ. 1 Cor. 15 makes very manifest that these are the heads of two distinct races — the first being only a type of the second. “The first man is of the earth, earthy; the second man is the Lord from heaven” (v. 47). Between Adam and Christ there was no man of a different nature than Adam. All were comprehended in “the first man”; all were the fallen children of fallen parents. Moreover, it is plain from v. 45 that there neither has been, nor will be any other man since Christ: He is “the last Adam” — “a life-giving Spirit.” He cannot be displaced, for He is the complete fulfillment of the “figure” seen in the “first man Adam.” Indeed, it is by Him that resurrection from the dead has come. And today “He liveth in the power of an endless life.” Adam's sway is abruptly interrupted and ended by death. Not so with Him who “is alive forevermore” — who “has abolished death, and brought life and incorruptibility to light through the gospel.”

The remainder of our chapter then draws distinct contrasts between these two heads of races and between the effects for those under each headship.

“But not as the offense, so also is the free gift.” The free gift is thus not merely a restoration of what the offense took away. It is a far greater blessing than Adam had while unfallen — every point of contrast being in favor of the “new creation” introduced by the work of Christ.

“For if through the offense of one many be dead, much more the grace of God, and the gift by grace, which is by one Man, Jesus Christ, hath abounded unto many.” Let us mark well the words, “much more.” The offense of Adam has brought death to his entire race; but “the grace of God” far transcends the offense and its consequences. Our sin has been great indeed, but the grace of God is “much more” great. Our penalty — the penalty of death — is justly great; but “the gift by grace” is “much more” great. It “hath abounded unto many” — as many as are of the faith of Jesus Christ.

Verse 15 puts the penalty of the offense in contrast to the free gift — that is, the gift by grace far outshining “the wages of sin,” which is death. Verse 16 rather puts the guilt of our many offenses in contrast to the free gift. It is not merely that the free gift covers the guilt of Adam's one offense, which offense brought judgment with no prospect but condemnation: but it is applied to the absolute discharge of many offenses, its very purpose justification — a state of accomplished righteousness. Before his sin, Adam knew no such state: there was rather a state of innocence — not of righteousness or holiness.

By Adam's one offense “death reigned by one.” In the creation over which Adam was given dominion, he has forfeited his rule: he has no more dominion: death reigns instead. But “much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.” While Adam reigned in Eden there was the ever-present danger of death's usurping his reign; but these who are under the Headship of Christ “shall reign in life,” — a life that is eternal, with no possibility of the interference of death. Here plainly it is a future reign in a settled state of life. In Heaven at least, when we shall reign with Christ, there can be no question of death ending that reign.

Adam in Eden was in a conditional state of natural life: Christ places us in a settled state of spiritual life — eternal life. The contrast is infinite. Adam was entitled to earth as his sphere of blessing — conditionally: we are introduced by Christ to Heaven — unconditionally.

But is the possibility of this blessedness confined only to a select class? Verse 18 is the effectual answer. What bearing did Adam's sin have? And upon how many? The bearing was toward condemnation, and “upon all men.” Its effect (the effect of Adam's offense) was to bring all men under prospect of condemnation. The bearing upon all men, on account of the righteousness of One, is toward justification of life. None is prohibited from coming under the virtue of the work and Headship of Christ — the result of which is “justification of life.” This is a justification which not only clears from every charge of guilt, but transfers the believer from a state of death into a state of eternal life — not only gives him a new standing before the throne of God, but also a vital relationship with God, by which to enjoy his standing. It is the contrast to the condemnation of death, under which many lay by virtue of Adam's headship.

Verse 18 speaks of “all men”: verse 19 uses the word, “many,” — a change necessary to be noted. The former speaks of God's provision, made without partiality and commended to the acceptance of all. The latter has reference to those who receive His provision: only “many” — not all — are “made righteous.” Thus verse 19 presents to us those who are actually under the headship of Christ. As the head, so are the people. Adam's one disobedience made “many” the children of disobedience. The obedience of Christ, in humbling Himself even unto death for our sake, makes many righteous — indeed “as many as received Him.”

“But law came in, in order that the offense might abound” (v. 20, JND). The law has no bearing either on the offense of Adam, or the righteousness of Christ, except to expose more fully the evil of the offense. “But where sin abounded, grace did much more abound.” How exceedingly matchless the glory of this grace, defeating entirely the awful curse of sin, and transcending infinitely the blessedness of a former innocence. It is pure, and real, and powerful, bearing with it the perfect love and holiness of God, unsoiled by the human taint of self-indulgence or licentiousness — catering not to the evil of the flesh, but transferring the believer out from under the authority of sin, into the liberty of subjection to Him whose yoke is easy and His burden light. Abounding grace indeed!

Verse 17 has told us that we “shall reign” — contrasting our former captivity to our future triumph. Verse 21 contrasts the former authority of sin to the present triumph of grace. Unspeakably blessed themes! “Sin hath reigned unto death,” but now “grace reigns through righteousness unto eternal life through Jesus Christ our Lord.” Sin and death have been indeed a powerful combination, but grace has infinitely transcended them, while perfectly consistent and united with righteousness. Nor is it only a two-fold cord, but three-fold. Grace and righteousness are in intimate connection with eternal life. Christianity has made these three stand out in matchless glory, a glory enhanced by the Name of “Jesus Christ our Lord,” the Name by which these things are accomplished and bound together. Let us once more remark the constant stressing in the chapter that all true blessing is “through Jesus Christ our Lord.”

Romans 6

A Change of Masters

With the headship of Christ established for the believer — a headship which has to do with new life in contrast to the old life inherited from Adam, and grace reigning where sin had reigned, grace abundantly above the enormity of the sin — there is a question that some would be much inclined to raise. The apostle anticipates and answers this in lovely, incontestable style. “What shall we say then?” What conclusion can be deduced from the plain truth of grace abounding over the mighty tide of sin? “Shall we continue in sin that grace may abound?” Who indeed who has known the blessed reality of the grace of God could tolerate the unholy assumption? “Far be the thought.” It is of course a suggestion plainly of the devil, yet God would face it immediately.

The thought is contrary to Christian character and nature. “How shall we that are dead to sin live any longer therein?” This chapter deals pointedly and plainly with the truth of our death to sin by virtue of association with the death of Christ, who “died unto sin once.” Romans 7 rather speaks of our death to the law as a means of producing fruit for God.

As to sin, God has judicially and fully ended its power by the death of His Son. Every believer, being identified with Him, has therefore necessarily died to sin. The judgment of God has been executed: death has taken place, separating us from the very realm in which we once walked. And when God has, by death, separated us from sin, how shall we dare to connect ourselves with it again? Indeed, how can I take pleasure in that which gave the Lord Jesus His unutterable agony on the cross of Calvary? O, let our souls fully renounce and abhor the unholy thought! Yet, the true basis of this abhorrence of sin is in the absolute, established, unchangeable fact of truth, that “we are dead to sin.” Moreover, submission to the truth and righteousness of this judgment of death, is the only basis of a life henceforth pleasing to God.

Now the initial ordinance of baptism unto Jesus Christ is intended to teach the signal lesson of our identification with death: we “were baptized unto His death.” Water baptism is of course spoken of, and the teaching is not, therefore, concerning eternal life. But by baptism we are associated with the death of Christ. “Therefore we are buried with Him by baptism unto death.” The act of baptism is burial in identification with the Lord. Thus I signify having done with flesh — baptism being, not the expression or result of death, but the figure of death, which I acknowledge, publicly associating with Him who has been crucified, as taking the same sentence upon myself. The figure is of course based on the fact of the death of the Lord Jesus. But following this as an essential, logical consequence, our practical responsibility is based upon the fact of Christ being raised up from the dead by the glory of the Father. If Christ has been raised from the dead in a perfectly new condition of life, it is in this sphere of life that I am to live — certainly not in the old ungodly sphere of corrupted life which has already come under sentence of death.

It will be noticed that here we do not find dwelt upon our position as being raised with Christ, although this doctrine is necessarily connected with the ministry here — but rather our death as identified with His death, and our responsibility of walking in newness of life because He has been raised up from the dead. Our connection with Him in resurrection is looked at as a future, yet settled, prospect. Note verses 5 and 8. In Colossians our position of being at present “risen with Christ” is very distinctly entered into in accordance with the character of the book. But in Romans our future living together with Christ is presented as a powerful incentive of present subjection to Him.

For, since we have been identified with Him in the likeness of His death, it is but a matter of time until our public identification with Him in His resurrection — a settled thing, yet looked at as a prospect in Romans. “Knowing this, that our old man has been crucified with Him, that the body of sin might be annulled, that we should no longer serve sin” (JND). Here we have final, absolute death — “the old man” having been once and for all crucified with Christ. It is no matter of experience, but of fact as regards the state in which we were born as children of Adam. God's judgment has been passed: sentence has been executed; the body of sin has received its absolute annulment. Nothing of its claims or character can ever again by recognized or considered before God's judgment throne: God has fully considered, met, and judged it in the cross of Christ.

By the cross “the body of sin” is “annulled” (the proper word); and the devil himself is annulled — his power broken entirely as regards the dominance he once held before the cross over those even who were God's saints, but “through fear of death were all their lifetime subject to bondage” (Heb. 2: 14, 15). His mastery has received its death-blow, and so has sin's mastery, by means of the blessed cross of our Lord Jesus Christ.

It necessarily follows therefore, “that henceforth we should not serve sin.” If he (for sin is here personified) had had his mastery annulled, why give him the satisfaction of acting as his servants?

Moreover, his mastery, as to us, is annulled because we have died with Christ, and death delivers us from that former bondage: our liberty has been gained — and gained righteously: it is no mere matter of getting free, but of securing an honorable discharge from a cruel master. “He that has died is justified from sin” (JND). “Now if we have died with Christ, we believe that we shall also live with Him: knowing that Christ being raised from the dead dieth no more; death hath no more dominion over Him.”

Having “died with Christ” refers only to actual believers — not to those who have merely been baptized unto His death and thus simply outwardly identified with Him. It is the reality of identification with Christ in His death, as also in verse 5. The argument proceeds from the form to the reality of identification with His death, and from thence to identification with Him in His abiding life in resurrection. If there is reality in our identification with His death — that is, if we have indeed died with Him — we have assurance of faith that we shall live with Him. It is faith as to the future, assuredly, but a principle of faith to be applied in practice now.

For death, having dominion in the world when Christ came, because of Christ's identification with sinners, wielded dominion over Him by putting Him to death. But He is risen now, in a different sphere, where life and glory dwell, and death has no dominion, nor can ever enter — for sin has no place there.

“For in that He died, He died unto sin once.” Death was the complete separation of Christ from the realm of sin into which He had entered at birth; and His death has set aside that realm once and for all.

“But in that He liveth, He liveth unto God.” In the old realm, sin having abounded, it could not be ignored; it must be considered. In the new realm of life in which Christ is raised, sin is no longer even a consideration: “all things are become new, and all things are of God”: God is the one absorbing consideration for the soul. Blessed emancipation indeed! Unspeakable sweet and holy liberty!

“Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.” Here is the application of the truth to ourselves in practical manner. Verse 2 insists that we “have died to sin”: it is an established fact, judicially. Verse 11 exhorts us to “reckon” ourselves as such — and “alive unto God.” Is this the daily reckoning of our souls? Do we faithfully remind ourselves that we “have died, and our life is hid with Christ in God”? (Col. 3: 3) — and specially so when the world's unnumbered allurements rise up to press themselves upon our attention? Is there then the simplicity of faith that says calmly and firmly, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me”? This is laying hold upon “what is really life” (1 Tim. 6: 19, JND).

“Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.” If I have died to sin, it is no longer my master: it has reigned over me before, but now grace reigns through righteousness. Hence I am now to refuse sin any authority whatever. I have another Master: why should I be obedient to sin? Its claim and title have been broken: shall I then allow it any prerogatives over me? God forbid. “Put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof” (Rom. 13: 14).

“Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.”

It is the wisdom of any creature to candidly recognize that he is under authority. Even the most rebellious, degraded wretch in the world is so: even the most proud, respectable, reputable peer of society — independent and self-sufficient as he may consider himself. Divergent as their natural characters may be, yet being without Christ, they have both yielded themselves to the authority of sin. Man may intensely dislike the very word, “yield,” but it is in his very nature to yield: to do otherwise is an impossibility for any creature. If he does not yield to God, he is plainly yielding to sin.

Well may the souls of Christians be stirred at the solemn thought! Our preservation from the power of sin lies only in subjection to God. Constantly, though oftentimes unconsciously, we are yielding our members, whether to God or to sin. Every word, every little action manifests it. Stubbornness, pride, independency of God are merely the results of yielding to a sinful will. “Love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, self-control” are on the other hand the fruit of yielding to God — and of refusing my sinful will any title of authority. It is only our intelligent service, “as those that are alive from the dead.”

The connection between Romans 12: 1 and these verses is evident. The members of our bodies are instruments which as long as we live are in use, bringing forth details of conduct that give evidence of subjection to some master. But let us remark that in yielding to God, it is not merely the details of conduct mentioned; not merely our members, it is rather first, “yield yourselves unto God,” and afterwards “your members.” Blessed, profitable instruction here! Let it not escape our wholehearted obedience and meditation. For it is one thing to seek to make my conduct conformable to God's desires: it is another to yield myself to Him. Yet then indeed, after once having fully, unreservedly yielded myself, let my members become consistently “instruments of righteousness unto God.”

“For sin shall not have dominion over you: for ye are not under the law, but under grace.” Most admirable, simple conclusion! If we are delivered from the bondage of law (which though it condemned sin, could never deliver from sin), and brought under the blessed reign of grace, where indeed is there any place left for sin? Grace has saved us from our sins, and from the dominion which sin once wielded. Unspeakably blessed emancipation! Let us value grace at its proper price, and hold fast the sacredness and purity of its character. “Under law” means simply in a position where law holds authority, such as was Israel from Mount Sinai until the cross of Christ. “Under grace” has reference to a position in which grace holds sway — a contrast absolutely and distinctly drawn. The two things cannot be mixed. “Under grace” is our position resulting from the blessed cross of Christ: “under law” was a position that supposed no cross, no salvation from bondage.

“What then? Shall we sin, because we are not under law, but under grace? God forbid.” This question, and that in the first verse of our chapter, are the natural skeptical queries of unbelief. But they are both candidly and fully faced. It is made plain that there is no mere fact of our being blessed by the benefits of grace, nor is there any thought of grace being toleration of, or license for sin; but that we are delivered from a position of bondage into a position of grace and liberty where righteousness has its perfect abiding place. Shall we dare then to suggest that sin be allowed free reign? This would be thorough despising of grace rather than understanding and appreciation of it.

“Know ye not that to whom ye yield yourselves bondmen for obedience, ye are bondmen to him whom ye obey, whether of sin unto death, or of obedience unto righteousness?” It is a simple principle: if I yield myself to sin, I am the servant of sin — with death as my wages: If I yield to the obedience of Christ, such is my servitude, and righteousness the result. This draws distinct lines: we can serve only one master. But Paul would not unsettle the Romans by questioning the abiding character of deliverance from the bondage of sin. Rather he insists upon it, thanking God for it. They had obeyed from the heart the form of doctrine which they had been instructed, and in actual, unquestionable fact had been “made free from sin,” becoming “the servants of righteousness.” He will not by any means accuse them of returning in fact to the former condition of bondage of sin. Such a thing could not be, except the profession of Christianity had not been the result of genuine faith in the Lord Jesus Christ. Of this latter question the epistle to the Hebrews treats; but in Romans it is not the consideration. But practical deliverance can come only from the proper knowledge of actual deliverance by means of the crucifixion of Christ.

The two principles, sin and righteousness, are personified as opposing masters. Paul speaks thus after the manner of men, considering the infirmity of our flesh. For it is not that we are mere slaves to righteousness: our actual Master is Christ. But dealing with the desire for a righteous walk on the part of a believer, he puts it in this way to give distinctness to his argument.

Verse 18 deals with actual fact: verse 19 with practical character. This is easily discerned, specially in the New Translation, where verse 18 is given more forcibly — “Now, having got your freedom from sin, ye have become bondmen to righteousness.” Verse 19, on the other hand, exhorts us to “now yield your members servants to righteousness unto holiness.”

“For when ye were the servants of sin ye were free from righteousness.” We recognized no claims of righteousness over us while in sin's bondage. Now, as servants of righteousness, sin's claims are to be as thoroughly repudiated.

“What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.” In my former bondage my practice was coincidingly shameful. And then I had no thought of “fruit” for God, let alone bringing it forth. Now my former conduct can only make me ashamed. Let all who have been redeemed by the precious blood of Christ learn more fully to be ashamed of “the past time of their lives” in which they “walked according to this world,” with little sense of God's claims upon them. “The end of those things is death”: the only direction they lead is toward death.

But the Romans had obtained their freedom from sin and had become servants to God. The result is “fruit unto holiness.” Blessed emancipation that works with such effect! “And the end eternal life.” These things are conformable to eternal life rather than to death, the end of my former conversation. There is lasting fruit rather than perishing works. It is no question of my person, but of service.

Service under sin can but receive its just wages — death: such is the deserved result. But for the believer such bondage has been broken by the free gift of God — “eternal life in Jesus Christ our Lord” — not deserved, but freely given. How could we not rejoice in such a change of masters?

Romans 7

Change of “Husbands” But a Struggle for Freedom

In Romans 7 we are faced with the case of a renewed conscience recognizing the claims of righteousness — or more correctly, holiness — hating evil and desiring good — while his utter powerlessness to do the good fills him with dismay and wretchedness. His is plainly the case of a soul born of God, for no unbeliever actually hates evil. The new nature in the believer, however, being the very nature of God (2 Pet. 1: 4) is that which gives him an abhorrence of evil. Still, here the soul must learn that abhorring evil and loving good is not in itself the power for doing good.

Now the most common, yet most destructive mistake when the soul is so burdened, is the assumption that the law is to be the rule or standard of a life lived for the Lord — that which must govern the soul in order to bring forth fruit. Or if not the law as given by Moses, yet a certain standard of conduct (perhaps largely self-conceived) which requires obedience as an exaction. The first few verses of our chapter are a plain declaration that it is not God who imposes such exactions upon the redeemed soul — nor merely a declaration of this, but an explanation of the believer's thorough deliverance from the law, not merely in regard to justification, but in regard to bearing fruit unto God. Justification has been thoroughly entered into and fully settled in chapters 3, 4,and 5, and this question is not raised again. Hence, let us be clear that our question now is that of a justified person bringing forth fruit unto God (v. 4).

And at the outset may we remark that “legality” is not to be confined to that attitude that seeks to gain or maintain a standing before God by means of obedience to law; but as in our present chapter, it is the attitude of a justified saint who seeks to bring forth fruit unto God by obedience to law. This latter attitude is as harmful to growth as the former is to peace.

In verse 1 those who know the law are addressed, for the better a soul knows the law, the clearer will be his conviction that it does not assert any authority over a dead man. For it regards man as alive in the flesh and addresses him on that ground, claiming dominion over him only “as long as he liveth.”

Verses 2 & 3 adduce the illustration of marriage, the law binding a woman to her husband as long as he is alive, but when he is dead, that law has no more to say to her: she may marry another without the slightest suggestion of infringing the law which, while her husband was living, would call her an adulteress for such a thing. The point of the illustration is simply that death, while it does not destroy or change the law, does away with the authority of law in that case.

Verse 4 applies this principle pointedly to believers, to show that the law, in their case, makes absolutely no claim. “Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to Him who is raised from the dead, that we should bring forth fruit unto God.”

Romans 6: 2 has declared that believers are “dead to sin”; Romans 7: 4 goes a step farther, to declare them “dead to the law.” Who can deny therefore that the saints of God are delivered as fully from the authority of the law as from the authority of sin? “Dead” means dead in any case, and law can have no more to say to a dead man than sin can. The doctrine is simple: we are “dead to the law by the body of Christ” — not by physical death, nor by an experience of self-denial or self-mortification. Identification with the death of Christ delivers me as fully from the law's claims as He by His death is free from them. Every believer is identified with Him in His death. “Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you” (John 6: 53). Thus a believer becomes partaker with Him in His death.

It is plain that the verse contemplates two distinct masters (or husbands) — “the law,” and “Him who is raised from the dead.” There can be no such thing as identification with both at once. This the figure makes clear. It must be clean free from the one if joined to the other. Death alone can procure this freedom, and Christ's death is my death, so that my connection with law is absolutely broken, in order that Christ may be fully and singly my possessor and Master. This is the only basis of bringing forth fruit unto God. Law demanded, no doubt, but it did not, could not, bring forth fruit. It could go as far as death, but could have nothing to do with resurrection. Christ is raised from the dead: this is fruit: indeed “He is the firstfruits.” Law then is but a “thing”; Christ a Living Person, and the very life of the saints. Compare Colossians 3: 4. Blessed deliverance from an irksome bondage into a joyous freedom! It changes our motive entirely — no longer to be harassed by the feeling that we ought to do what is right, or good; but strengthened and comforted by the motive of delight in pleasing the Lord. This is liberty, for which there is no substitute, and no imitation that can remotely compare with it.

The bolder relief is given to the picture by the retrospect of verse 5. “When we were in the flesh” is of course the reminder of our unsaved state (compare Rom. 8: 8,9). The result of that former state, as experience has taught us, was bringing forth fruit unto death. But it is solemnly instructive to notice the means of this — “the motions of sins which were by the law.” Has not every awakened conscience verified this in experience? Law laid imperatively upon the soul has not restrained sin: it has stirred up the motions of sins in self-will and rebellion. Man revolts, and sins more when he is sternly commanded to do this, or to not do that. And we also, while in the flesh, thoroughly resented an imposition laid peremptorily upon us, and were embolded to rebel.

Verse 6 gives the present contrast — “delivered from the law, having died in that in which we were held” (JND). It is not that the law had died, of course, but we have died as regards the law. The deliverance (as easily understood) is to the end “that we should serve in newness of spirit and not in the oldness of the letter.” As verse 5 has reminded us of our former experience, so verse 6 gives us what is to be our new and proper experience as believers.

Verse 7 refers back to verse 5, which had said the motions of sins were by the law. Does this infer that the law is sin? Far be the thought. It is “the strength of sin” (1 Cor. 15: 56), that is, its stern prohibitions only stirred man's evil nature to more determined sin and rebellion, and sin became the stronger in its defiance of God. Is the law to blame for this? Certainly not: man's evil nature is to blame. But, as Paul says, “I had not known sin, but by the law: for I had not known lust, except the law had said, “Thou shalt not covet.” Thus the law exposes sin in all its horror. Law commands me not to covet, and I see my evil nature assert itself because of the very prohibition. Can I then deny that I am a sinner?

Thus the commandment gave sin a point of attack (v. 8). Sin rose up against the prohibition, only to work in me every lust. The law was a whip for the slave (in a sense), who uses it as a cause for rebellion: it brings out the sin and evil of the heart. No scourging or treatment of the most harsh kind could ever draw from our blessed Lord the bitter enmity that similar treatment would from the natural heart of man. Why? Because “in Him was no sin.” Nothing could come out but what was in. Law could only confirm His purity, while it draws out and exposes the evil of our own natural hearts.

“For without the law sin was dead.” This refers to our experience, of course. As long as no imposition was placed upon me, sin's power meant nothing. “For I was alive without the law once.” Alive in the flesh, without the law, I felt no burden of sin with its solemn sentence of death. As long as I may indulge my own will, with no prohibition, sin as to me appears to have no power — I am alive, sin is dead. But let law forbid my self-will, and I see sin revive in its bold and bitter rebellion, and I find in myself no power to control it after all. “When the commandment came, sin revived, and I died.” The sin in my flesh, which I had so little suspected, when the commandment came, sprung into a strong activity, and I could not but feel in its determined working the sentence of death upon myself. “I died.” This is of course a vivid description of the apostle's experience, an experience necessarily preceding proper deliverance. It is not the truth of “death with Christ” here, which is a judicial fact for all believers, but a matter of the soul's experience.

The commandment, which had said “This do and thou shalt live,” I found in my case to be “unto death,” not life. “For sin, getting a point of attack by the commandment, deceived me, and by it slew me.” We shall notice here again that sin is personified as a monstrous, deceitful enemy, striking my death-blow by the commandment.

“Wherefore the law is holy, and the commandment holy, and just, and good.” Holy, it fully repudiates evil: Just, it is a scourge only to the sinner, and hence unquestionable in justice: Good, it calls for love, which “is the fulfilling of the law.” Can that which is good then be the means of my death? But no. Sin cannot be ignored this way, and the law be blamed for what sin has done. But sin, that it might appear in its abhorrent character, working death in me by that which is good; that sin by the commandment might become exceeding sinful. The commandment then exposes sin for what it is — that we might perceive its exceeding sinfulness. This result in itself is good for us. Its prime object is personal self-judgment, and is only learned properly when this is the case. Thus in our chapter it is an intensely personal experience.

This is most strikingly seen in verse 14, where, speaking of a well-known fact, he says, “We know that the law is spiritual,” but looking, not at men generally, but himself, he adds “but I am carnal, sold under sin.” This he knew to be the truth as to himself. Not at all that this would be his state after deliverance was known, but it was the practical experience of his soul when he knew not the liberty of the Spirit of God. After the knowledge of deliverance (in Rom. 8) there is not this self-occupation at all: there is neither self-denunciation nor self-exaltation. Of course there is no reason why a believer should be carnal, but the experience of this must always come before deliverance, in whatever measure, for we have been the slaves of sin, and of law in some sort. The opposite of carnal is spiritual which all believers ought to be, though never to claim to be such. Carnality is certainly not a normal Christian state but to honestly face it when there, is necessary if there is to be deliverance. This then is intensely personal experience, detailed a little more in the succeeding verses.

Notice in this that there is an “I” in bitter conflict with another “I.” For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.” Now even an unbeliever often approves what is good, tries in a measure to do it, but more often weakly gives way to the evil — nay, in fact actually prefers it. Reality of desire is not there, and of course neither is power.

But the child of God hates evil because it is the character of his new life to do so: for the same reason he truly desires good. But despite the earnestness of desire, the power for good seems as far from him as in his unsaved state. This is his perplexity. The Spirit of God also dwells in him, the more stirring his desires after holiness, though the Spirit is not mentioned here at all, for the experience does not take His power into account. This in fact is the reason of misery. Also the bad mistake is made of mixing spiritual desires with fleshly energy, as if the flesh could produce the virtues of the Spirit.

It is then my conception of what I should be for God fighting against what I actually am. In other words it is (shall we say good?) flesh in conflict with confessedly bad flesh. But whether I think it good or bad, it is nevertheless “flesh.” It is “I” in either case. There is no power in flesh to put down the flesh. The first “I” will never triumph, however righteous. If it could be so, the first man (Adam) would never have had to give place to the second (Christ). He shall have the glory of conquering in the lives of His saints. Hence the only value in the conflict of flesh with flesh is to teach us the utter vanity of flesh, whether it is “grass” or “the flower of grass,” — its finest form.

Nevertheless, there is this much promise of deliverance, — that I consciously take sides with the law against myself. This at least is the spirit of repentance and self-judgment, in which state of confessed helplessness, the Lord delights to meet with and bless the soul. But it is still low ground. The soul taught of the Spirit takes sides with God against self — not with law against self. For law is but a thing and has no life to triumph over sin. When I see the power of God for me, as against sin, then I rest, for the triumph is sure.

However, reasoning from verse 16, there is the conclusion of verse 17. It is not I, as to will and intention, who do the evil, “but sin that dwelleth in me.” Involuntarily, despite my precautions and determination, the evil principle of my nature, like a fretting leprosy, breaks out again and again. Thus sin is at least distinguished as the terrible and powerful enemy of the soul. And this is good, for it were ruinous to fail to recognize an enemy or to underestimate his power. When it is plainly seen what is the true character of our souls' enemies, it may stagger us to compare with it the poverty of our own forces, but it would drive us to seek other refuge — in Him who only is stronger than all enemies.

So that there is no doubt progress in this learning by experience: indeed in verse 18 it comes to the deeply-felt conviction that “in me, (that is, in my flesh,) dwelleth no good thing.” This is truth and deeply important truth, but it is not yet deliverance, of course. There is still occupation with self, and a sort of review of the thoughts and feelings of the soul when the sense of its poverty lies heavily upon it. There seems the still lingering hope that the will may be able to triumph over sin in the flesh. How often this is the case with souls even who utterly condemn themselves and see nothing good whatever in their flesh. It is inconsistent, of course, but which of us will easily give up self, whatever its proven worthlessness? This in fact but illustrates more vividly the thorough perversity of the heart and magnifies the need of another Deliverer. We must learn that strength of will-power is of no value in such a case: sin is too much for it.

Struggling with self as the soul is, he comes to distinguish sin from himself (vv. 19, 20) and to attribute the evil he does to the sin that dwells in him. This quietens the struggle somewhat (when he almost repeats what he had said in v. 17, and is evidently considering the significance of it), for he sees that at every point his defense gives way to the superior power and subtlety of sin. What use is fighting if there is defeat at every turn? Yet capitulation would be treachery against the truth, and his very nature would cry out against it.

From verses 21-23 we have the deduction from these experiences that a law of sin binds the soul, whatever its desires. Thus occupation with doing good results only in bringing out the evil of our hearts. It is occupation with Christ that keeps us from evil — not merely with doing good. This awaits Romans 8 however, where the soul is lifted fully above its “doings.”

“For I delight in the law of God after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” This delight he speaks of is no doubt proper enough, but it is also plain that his occupation is more with “the law of God” than with God Himself, and his misery is not to be wondered at. He must learn that “the law of God” is neither to be his standard of conduct, nor his resource of strength, but must find these in the Son of God. In these verses (22 & 23) he sees two distinct laws — that is, governing principles — in conflict, each claiming him, but the “law of sin” consistently vanquishing “the law of God,” so that he, despite his own will, is carried captive. It is a profound perplexity to him, and he is thus no doubt learning that “the law of God” is not “the power of God” (compare Rom. 1: 16; 1 Cor. 1: 24). “The law of God” is not to be the governing principle of the redeemed child: this must be the prerogative of the indwelling Spirit of God — as in fact Rom. 8: 2 will give us.

Finally, in verse 24 his soul cries out in the utter misery of confessed helplessness — “O wretched man that I am! who shall deliver me from the body of this death?” Can he surrender himself to sin, which has such power? Never! How could he ever make peace with that which is so horrible an enemy of God? But does he now say “How shall I deliver myself?” No: he has given up hope in this direction, but looks for another to deliver him — “Who shall deliver me?” Is there any wonder, when this thought breaks in upon his soul, that there is the brightly awakened hope of v. 25? — “I thank God through Jesus Christ our Lord.” Thus, looking outside of himself, he thanks God. He realizes his impotence, and that he must trust another deliverer. This gives calmness to consider the deliverance itself, which is described in the first four verses of Rom. 8.

For verse 25 (Rom. 7) is not the language of a delivered soul, but of one who has recognized the impossibility of self-deliverance, and that he must look out from himself to Christ. It is an honest confession he makes, “So then with the mind I myself serve the law of God; but with the flesh the law of sin,” — but he is still the sufferer, only now as it were bringing his illness to the divine Physician, with a frank explanation of the symptoms. A delivered soul does not with the mind “serve the law of God,” nor find himself still given over to the law of sin which the flesh would serve. The proper state of the soul is, “Set your mind on things above, not on things on the earth. For ye have died, and your life is hid with Christ in God” (Col. 3: 2,3). The mind is to be on Christ, not on law, though it be “the law of God.” The point of importance then is that he here puts himself, in his wretched state, into the hands of the Lord Jesus Christ. Pride would seek a good state first, before presenting ourselves into His hand, but this would not do. He must have the glory of being the only Deliverer.

Romans 8

Deliverance Simply by God's Truth

We come now, in the first four verses here, to the deliverance itself. Is this to be by means of experience? A mere glance at the verses will show us it is decidedly not so. Experience does not, and cannot produce liberty. Liberty, on the other hand, when known, is in itself an experience. But the means of finding liberty experimentally, rests altogether upon the testimony of God. What can be more striking than that here we have but a few pointed, absolute statements of fact? What does the wretched man of Rom. 7 need but a solid basis to rest upon? — and to build upon? How can he find stability in the shifting uncertainty of experience? Thank God, His pure, plain truth is an unshakable foundation. This is what we have here. It is not what “I” have done, what “I” am, or what “I” feel, but it is what stands immovable as the work and word of God. The proud word “I” has no more place, as previously (in Rom. 7) it occupied the whole field.

As has often been pointed out by translators, the latter part of verse 1 has been wrongly inserted — the best Greek manuscripts do not include the words, “who walk not after the flesh, but after the Spirit.” Apparently some early copyist considered that the words closing verse 4 would be well placed at the end of verse 1 — certainly a most disrespectful way of handling the Word of God, to say the least.

The verse then is blessedly clear and decisive — “There is therefore now no condemnation to them which are in Christ Jesus.” Is this not a silencing answer to sin in the flesh, and to the law also, with its ministry of condemnation? What has sin, law and condemnation to do with those who are “in ChristJesus?” Law applied to the flesh means condemnation, as the experience of Rom. 7 confirms: but there is no condemnation to those who are in Christ Jesus. Then of course law can have no application to those who are in Christ Jesus, for “in Christ” is a clear contrast to being “in Adam” (1 Cor. 15: 22). The present dispensation has brought a change of headship. Christ has come, and the headship of Adam must give way to Him in the case of every soul who trusts Him. The change is absolute and conclusive: the old system of things is completely displaced.

Nor is there merely an official change of headship — important as this is — but the new dispensation of God involves a distinctly characteristic work in souls — a work not accomplished in other ages. The Spirit of God has come to remain in the saints of God today. It is not merely the truth of new birth (which is of course applicable to all ages) but of the personal presence of the Spirit of God, who at Pentecost came to take up His dwelling in the church of God collectively, and in the body of each believer individually. (Compare Acts 2 and Gal. 4: 1-6). So that in verse 2 we have “the law of the Spirit” introduced. This connects with “life in Christ Jesus.” The law of God given through Moses (as we have seen in Rom. 7: 13), only connected me with death. The governing principle of the Spirit of God operating within the believer, writing upon the fleshy tables of the heart, delivers me fully from that governing principle of carnal commandments inscribed in tables of stone (2 Cor. 3).

Let us carefully notice the absolute finality of this verse. It is no attainment of experience or of spirituality that made Paul feel free from the law of sin and death. Nor did he merely feel free: such was not the question. Feelings must not be trusted here: we must have established facts, not feelings. And such we have here — “The law of the Spirit, of life in Christ Jesus, hath made me free from the law of sin and death.” Blessed, unchangeable truth — applicable to every saint of God, though indeed not realized by all. But be this as it may, it stands in all its noble grandeur, always the same, ready to be appropriated by the faith of all who take it as it stands. “Hath made me free”: this is rest indeed. It is nothing to be grasped at nor sought with the strivings of human labor, experience, or feelings: freedom is accomplished through Christ Jesus — the Spirit of God also attesting it in the soul.

This was “what the law could not do.” Why? It was weak through the flesh. The flesh — sinful flesh — could only draw the displeasure of law and bondage to its judgment. The law itself had no strength to redeem souls from its bondage. It could leave a man free who had never sinned, but it could not liberate one who had sinned.

So God has done what the law could not. But it required an expense unspeakably beyond human thought. He must send His own Son, and send Him “in the likeness of sinful flesh.” What a sacrifice on the part of the Father; what humiliation for the Son! “Found in fashion as a man” (Phil. 2: 8), the One in whom “is no sin” (1 John 3: 5), “who knew no sin” (2 Cor. 5: 21), “who did no sin” (1 Peter 2: 22), “humbled Himself and became obedient unto death, even the death of the cross.” Blessed beyond expression to think that He in whom there could be no sinful flesh has yet been sent “in the likeness of sinful flesh,” for the sake of meeting sin and condemning sin in the flesh. This has been done at the Cross. God is the source of it, His Son the fulfiller of that glorious work.

Let us remark again, it is “sin,” not “sins,” that is in question here. “Sins forgiven” and “sin in the flesh condemned” are two truths very different in character. The former are the deeds, the latter the nature by which deeds of sin are produced. The nature has been condemned in the cross of Christ. It has before proven itself incorrigible, incapable of any change, fully opposed to God. Nothing could do for it but crucifixion: it could not be forgiven, could not be improved, and must come under condemnation. But it is not for me, thank God, to accomplish its condemnation. God has already condemned it in the cross: it has no more place: it is banished and put out of His sight forevermore. Does this seem hard to accept as true? Does it express neither the feelings nor experience of the soul? This may well be, but it is a matter of truth, not of feeling and experience. Just as the knowledge of forgiveness of sins is based, not upon feelings or experience, but upon the plainly declared Word of God — “I write unto you, children, because your sins are forgiven you for His name's sake,” (1 John 2: 12) — so the Word of God also declares unmistakably that “God sending His own Son — condemned sin in the flesh.” This is final and conclusive: there can be no question left about it. Blessed secret of strength and rest to the soul!

So that the righteousness required of the law might be fulfilled without the law. Thus the law itself is displaced as a standard for righteousness, but the righteous requirement of the law is confirmed and fulfilled in those who being under grace, “walk not after the flesh, but after the Spirit.” Law applied itself to the flesh, requiring righteousness: but it could not produce righteousness: indeed there was no such thing in the flesh to be brought out. Grace leaves the flesh aside — indeed condemns sin in the flesh — but provides the power for righteousness — not law, but the gift of the Spirit of God to dwell within the believer. Hence it is the believer's blessed privilege to forget himself — turn entirely from the flesh, and walk according to the Spirit. His object thus becomes Christ alone, no more himself and his own conduct. for the Spirit of God sets Christ Jesus pre-eminently before the soul, and all else in comparison becomes vanity. Would we think of imposing a law to do right upon the Spirit of God?It would be utmost folly: to do wrong we know is an impossibility for Him. Can law then be imposed upon those who have the Spirit of God, to demand righteousness from them? Certainly not. They are free — free to be the wholehearted, willing servants of Christ. This is truly deliverance, bondage gone, and the soul at liberty in the presence of God. May His boundless mercy make this a living reality in countless souls.

These first four verses then give us deliverance, which we see involves an absolute change, first in position — second in God's inward operation, and third in the standard for righteousness.

THE WORK OF THE INDWELLING SPIRIT

Now the operation of the Spirit of God in the individual saint, as in the Church of God, is a matter of utmost importance in the present day. His presence is as real as was the presence of the Lord Jesus for His few years walking the earth in flesh. This chapter has been a special joy for countless saints, and rightly so, but its significance is even then but little laid hold of as the distinct manifestation of the work of the Spirit of God personally present on earth to accomplish the will of God. The secret of the blessedness of the chapter lies simply in this, that it is the Spirit's work, with man fully put in the shade.

But it is well known that the latter part of the chapter is that which engages the delight of the greater number of souls, whose attention is little drawn to the earlier part. Can their delight then be as full as God intended it? Or are they not rather satisfied with a certain measure of comfort and joy, while not really entering into the fullness that God's wisdom has provided?Can He have made a mistake in what He has put first?No, the first part is of vital necessity, too often ignored.

If we are to understand the Spirit's work, we must thoroughly understand this, that there can be no mixture of flesh with it. And lest in this we make a mistake or are deceived by the fair appearances of the flesh, which ever seeks to stimulate the Spirit, there is a blessed safeguard for the soul in the ministry of the first part of the chapter, and the rubbish of man's work and self-importance is cleared away for the distinct display of the work of the Spirit. It is wisdom to consider this well.

Verse 5 gives us concisely the two opposite governing principles operating in souls. There are only two: they have no real similarity, no point of agreement in any single particular, and between them there is no possibility of making peace. Those who are according to flesh are of course unbelievers: those according to the Spirit, believers. The mind of the one is set on fleshly things, the mind of the other on the things of the Spirit. The principle is a simple one, that the object upon which the mind is set, will govern conduct — though there are inward workings which set the mind one way or the other.

“For the mind of the flesh is death; but the mind of the Spirit life and peace” (JND). Verses 6, 7 and 8 give us the essential opposition in these two things — the end of the former being death, the end of the latter life and peace. The flesh, with all its objects is brought only to death: it has no better anticipation: its eye sees no further, because it cannot. The mind of the Spirit, which has Christ for its object, of course, is life and peace. Christ is risen from the dead, in a sphere of perfect rest and peace, and this being the assured portion of him who has the mind of the Spirit, death has become merely an incidental thing: the end is life and peace, and the present takes its character from the end.

“The mind of the flesh is enmity against God: for it is not subject to the law of God, neither indeed can be.” What more strong pronouncement can we think of than this? Insubjection to God is enmity against Him, and the mind of flesh cannot be subject to Him: it has a fixed character of rebellion. Solemn, dreadful truth to contemplate! We must remember that such is the natural mind of man, according to which even a believer may foolishly act, when not making use of the mind of the Spirit which is his rightful heritage.

But verse 8 speaks not simply of the “mind,” but of “they that are in the flesh.” These are unsaved persons, of course, who have not the Spirit, as is confirmed by verse 9. Note also Romans 7: 5. Whatever else they may be able for, whatever their fine qualities and admirable virtues before men, “they — cannot please God.” This is the unequivocal conclusion, impossible of compromise. Let no one be deceived: the most exemplary, attractive, honorable, sincere model of man in the flesh “cannot please God.” Please men he may, and perhaps preeminently himself, but nothing can please God in reference to men save the work of His Spirit within them. Only Divine workmanship can accomplish Divine pleasure. This is a solemnly important lesson for man.

But we go on to the definitely stated condition of all Christians — “ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of His.” Here is the full excluding of all who do not have the Spirit of Christ. They are not Christ's. Doubtless the expression “the Spirit of Christ” is intended to convey the thought of what is characteristic to saints of God: they manifest (in whatever degree) the same Spirit that Christ manifested in the world. But this would be impossible if they did not have the same Spirit personally. “The Spirit of God,” “the Spirit of Christ,” “the Spirit of Him that raised up Jesus from the dead” is of course the same Spirit, but connected with different truths. In the first case it is the fact of God dwelling by His Spirit in the believer; in the second the characteristic manifestation of the Spirit as exemplified in Christ; in the third the future hope of glorification by the power of the Spirit.

Let us here remark, however, that it is not the work of the Spirit that has been set before the soul in order to the finding of peace. In the previous chapters it is rather the work of Christ which is the object of the soul's faith and the foundation of his peace. We must not look for peace on the basis of the Spirit's work in us: that would be merely a subtle form of self-occupation. The Spirit, though it is true His work is subjective, always would occupy the soul with what is objective — that is, outside of the believer — while yet it is necessary to know whose power it is that worketh in us. The truest evidence of the Spirit's work in us is our occupation with all that God has done and revealed in and by the Lord Jesus Christ.

“And if Christ be in you” (as He dwells by the Spirit in every believer) “the body is dead because of sin; but the Spirit is life because of righteousness.” Here it is plain that “Christ in you” does not mean sin eradicated. For although He is within, yet there is no change in the body: it is still dead because of sin. The flesh remains in its corrupt state until the resurrection at the coming of the Lord. The sin-tainted condition of the body must await its eradication until “the adoption, that is, the redemption of our body” (v. 23).

“But the Spirit is life because of righteousness.” Cf. 2 Cor. 4. It is not to the body I must look for the manifestation of life or righteousness: it is as yet connected rather with sin and death. But the Spirit of God dwells within me, on the only righteous basis — the death of Christ. Life is connected with Him. Righteousness has been first secured by God as regards me: there is liberty for the Spirit, who is life. The truth in this verse is most important to consider. Even now, the Spirit of God, who is life, dwells within our “dead bodies.” It is a vivid portraying of the contrast between our two natures.

But verse 11 goes on to the future redemption of the body. The same Spirit who dwelt in Christ, who was raised from the dead by the glory of the Father, because He also dwells in us, is the pledge that we shall have our mortal bodies quickened. It is a settled and secure prospect, for which faith can wait quietly and rejoicingly. No need hence to be discouraged because of the presence of sin in our mortal bodies: we must only expect it until that blessed day. But it is nevertheless our privilege to live above it, by the power of the Spirit who dwells in us — and this the next three verses make plain.

“Therefore, brethren, we are debtors” — this is evident, for everything bears witness that we are dependent creatures — the cross of Christ of course above all else. But if debtors, it is certainly “not to the flesh, to live after the flesh.” The flesh has been nothing but a thief, ravaging and destroying. Do we owe it more than the awful toll it has taken? Ah no! our debt is to One who has redeemed us from the wasting oppressor. Shall we then be spending our substance on this sinful flesh as though we were still servants to it? Let us hear Romans 13: 14 — “Put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof.” If I feed the flesh it is sure to be strong: if I do not feed it, it will soon become inactive.

“For if ye live according to flesh, ye are about to die, but if, by the Spirit, ye put to death the deeds of the body, ye shall live” (JND). Death is the eventual result of living according to flesh: it could not be otherwise: nothing that is not for God and of God can abide for eternity. But the Spirit within the believer has power to “put to death the deeds of the body,” and the believer, making use of this power, proves the reality of life that is eternal.

This true living — being led by the Spirit of God — connects with sonship (v. 14). It is characteristic of every saint of God, of course. If there is no leading of the Spirit, all is mere flesh. Hence, whatever the measure of subjection and obedience to the Spirit's leading, every true believer is led by the Spirit. Otherwise there could be no fruit whatever. The flesh may be driven by law or by circumstances to do certain things that appear good, but it is vanity. To be led of the Spirit involves voluntary, loving subjection to the Lord Jesus — and what true believer can utterly refuse this? Certainly not one! There can be no one today called a son of God who has not the Spirit of God. Galatians 4: 1-7 deals clearly with the subject of sonship, as being a dispensational blessing of the present day of grace, in contrast to former bondage under the law before the death of Christ. For the believer, redemption puts him into the position of a son, having received the adoption (v. 5), then the sending forth of the Spirit (v. 6) puts the seal upon this. Everyone who is a son, God endows with His Spirit; hence a claim of sonship without the Spirit cannot be allowed. The leading of the Spirit is an indispensable part of Christianity.

Verse 15 however again carefully guards against this producing doubts in the souls of saints, and fear as to whether they will ultimately be accepted of God. They had not received a spirit of bondage to simply put them in fear again, as they had been when under law. It is not as though Christianity says the same things as law, only a little more hopefully: this would be mere mixture of principles, and confusion. What is the spirit in which Christianity is to be received? Surely in the same spirit as it is given — “from faith to faith”; as is said in Rom. 1. God gives freely on the principle of faith, and we are to receive on the same principle, with a spirit of confidence and thankfulness. This is what He loves. Bondage and exaction are far from His mind: let them be far from ours. We have received not a spirit that makes us mere slaves, but “the Spirit of adoption, whereby we cry Abba Father.” This is the assured dignity and liberty of sons. It leaves no room for doubts and fears, or for an obedience that is merely servile, looking for Heaven as a reward of serving God; for Heaven is the perfectly sure portion of the believer: in serving God, he is to do so without any doubts as to this. Such is the liberty and peace of the Spirit of adoption. He gives conscious nearness to God as a Father.

So also in verse 16 He bears witness with our spirit that we are children of God. To understand this well we must remember that all saints from Adam downward have been children of God, though until the cross of Christ they did not have the position of sons of God. The Greek words in v. 14 and v. 16 are distinctly different — the latter implying birth, the former referring to the dignity of position as adopted. But while, as we have said, even Old Testament saints were children (not sons) of God, yet they had not the same confirming witness of this that we have today. There was not the same proof of it enjoyed in their souls: they were yet infants (Gal. 4: 1), truly born again of God, but little conscious of the blessedness of their relationship. But the gift of the Spirit is a witness to us — within us — bearing witness with our spirit that we are children of God. This is a witness that Old Testament saints did not have. We today enjoy the relationship of children in the same measure in which we pay attention to the witness of the Spirit. The Spirit of course draws our affections out to Christ and gives us to delight in the things of God — the more so the more fully we allow Him His place. The fact also that we are sons of God by adoption, in virtue of redemption, is in itself proof that we are “children of God.” Adoption and new birth are distinct truths, of course, teaching most precious lines of thought, but there is no adoption without new birth, and since the cross of Christ every new-born soul has also received the adoption. New birth speaks of filial relationship: adoption speaks of positional dignity.

“And if children, then heirs; heirs of God, and joint-heirs with Christ.” Blessed truth indeed, applicable to every saint from Adam down to the coming of Christ — for every child is an heir, though he be in infancy and not realizing his title to the inheritance. Indeed, how many of the saints of God before the first advent of Christ had any understanding that they would reign with Christ in glory? But such is the plain revelation of Christianity. (Compare 1 Cor. 6: 2, 3; 2 Tim. 2: 12; Rev. 3: 21; Rev. 5: 9,10).

But meanwhile it is the time of suffering — waiting, enduring in patience. Such is our character of identification with Him today: it is the test of faith to be united to a rejected Lord. Soon we shall be united with Him in glorification. Blessed answer to the little time of suffering!

From verse 18 to 25 the present suffering in connection with the old creation, together with the anticipation of deliverance from it, comes before us. The sufferings are not to be compared with the glory to be revealed in the saints. The one is brief and transitory: the other eternal; the glory far more than compensating for even the thorniest path of suffering on earth. It is no mere theory, but the careful, deliberate reckoning of a man who suffered for Christ's sake perhaps above any other. Blessed example of the power of Christ resting upon a soul!

But the scene of the saints' sufferings has itself a more blessed prospect awaiting it. Creation has an earnest expectation in waiting for the manifestation of the sons of God. It must wait for its liberty until the sons of God (who now indeed enjoy the liberty of grace), are manifested in the liberty of glory.

It is man who is of course responsible for the blight of sin upon creation — thus man, to have glory, must first be the subject of grace. But the creation did not of its own accord — “not willingly” — “become subject to vanity”: it was not a moral question, as with man, but because of man's sin all creation has suffered; it is “by reason of” man, “who has subjected it.”

Hence it is not grace that the creation needs, but the redemption of power. So there is waiting “in hope that the creation (creature) itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.” Then the creation, which was forced into corruption by man's sin, will be identified with the glory of the children of God. “For we know that the whole creation groaneth and travaileth in pain together until now.” All of creation joins in the mournful dirge: every part has been affected.

“And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body.” “The firstfruits of the Spirit” gives us a foretaste in anticipation of that bright day of glory; but despite the unutterable blessedness of this, we are still in the body connected with a sin-tainted creation. So that our rejoicing is mingled with groans. Thus God gives His renewed saints to feel the sorrows of the old creation, and to yearn with more earnest desire for the glory to be revealed. We see here there is an added meaning given to adoption, when comparing v. 15 and Gal. 4: 1-7. In one sense we have received the adoption (Gal. 4: 5-7), becoming sons of God by faith. In this case we wait for the adoption, the redemption of the body — that is, our bodies being delivered from this sphere of sin and corruption, and conformed to the image of Christ, we shall be publicly manifested as sons of God. By faith we have the adoption now; by manifestation we shall have it in glory.

Indeed, in verses 23 and 24 the truths of adoption, redemption, and salvation are all given a future application; yet each one is elsewhere spoken of as a present possession of every believer. Compare also Eph. 1: 7; Eph. 2: 5, 8; 2 Tim. 1: 8, 9. This can imply no doubt as to the future, rather instead the absolute assurance that the blessings we have now by faith, we shall have then by manifestation.

“For we are saved in hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.” Hope is an essential part of Christian character — “an anchor of the soul, both sure and stedfast” (Heb. 6: 19), not a matter of indefinite uncertainty: if it were so, we should not wait with patience, but with doubts and fears. Faith gives the certainty that hope shall be fulfilled — when, we know not, but faith also makes us content to wait patiently. This is true “patience of hope.”

But our condition in the world is also one in which intelligence is by no means perfect — intelligence as to the bearing of all evil and trouble, so as to be able to know what is necessary to meet these. Such infirmities however are the very occasion for the operation of the Spirit of God. Our ignorance of how to pray as we ought shows us surely our need of the Spirit's work, and would give us the more to submit ourselves to Him.

The groans connected with the old creation we often find ourselves unable to translate into words, while our inmost souls may be profoundly affected. It is but another means by which God teaches us dependence. Much may be pent up in the soul which can find no outlet in words, so that even in the presence of God only groans are brought forth. But if indeed intelligence is lacking, the need is fully met by the indwelling Spirit of God. His personal presence gives quietness and rest of soul — for if we cannot trust our own intelligence, we can fully trust Him. Thus we are assured that our God, who searcheth the hearts, knowing perfectly what is the mind of the Spirit, is rightly intreated, for the Spirit makes intercession, not according to our selfish desires or natural thoughts, but according to the will of God. Blessed comfort indeed!

TRIUMPHING IN THE LOVE OF CHRIST

But from verse 28 to the end we have things before us that are not uncertain to our intelligence: it is definitely assured knowledge that is characteristic of Christianity — the proper language of every saved soul.

“But we do know that all things work together for good to those who love God, to those who are called according to purpose“ (JND). Is this the wholehearted expression of our souls? Every Christian certainly agrees with the truth here, but how many Christians enjoy it as a real, practical power over the soul, and therefore rest fully in the unceasingly operative love of God toward us? This is a different matter, of course; but the Word is given us to this end, that it may have vital effect upon our lives.

It is to be noticed here that “those who are called according to purpose” are only “those who love God”: it is not the same call as in Matthew 22: 14 — the call of grace to all, which is refused by many. Here it is rather the call of divine purpose, that cannot be refused — nay, which “the called” would not think of refusing. There is marvelous blessing and comfort in these following truths concerning the perfectly sovereign work of God in grace — that is, for those who have trusted in Christ. The order is of course worthy of God Himself, and all is calmly deliberate, for it has been settled before ever the earth was.

First is His foreknowledge. It is unthinkable that it could be otherwise with God. Before His creating word was spoken, He well knew “the end from the beginning.” Indeed, it is utterly impossible to find rest in any but such a God, and when my soul is saved I may look back and rejoice that God foreknew me as one whom He would save by the gospel of grace.

Next is predestination to be conformed to the image of His Son. It is not, let us mark well, merely predestination to be saved, but for future glory as conformed to the image of Christ, who is Himself “the image of God.” Doubtless the moral side of the truth is the prominent one here — that is, that the purity, holiness, and every other blessed virtue of our Lord, will have its bright reflection in His saints. Marvelous purpose indeed, and worthy of such a God! Elsewhere, of course, we learn that even physically our bodies shall be fashioned like unto His body of glory (Phil. 3: 21). How blessedly complete the gracious purpose of our God. To our own hearts today could anything compare with being like Him who has saved us both from our sins and from the power of sin? To contemplate such a Person is to long to be like Him.

His title here — “the Firstborn among many brethren” — is plainly one of priority in Person, not in point of time of birth. Colossians 1: 15, 16 confirms such a principle as to the “firstborn.” Christ is “the firstborn of every creature.” Why? “For by Him were all things created.” Psalm 89: 27 bears clear testimony also. Speaking of David as typifying Christ, God declares, “I will make him my firstborn, higher than the kings of the earth.” It is an official dignity far above any mere question of time. In Old Testament times the firstborn according to nature was accorded the priority over his brethren, but this rigid custom was yet oftentimes reversed by God, who gave the birthright to a younger. So now, God would make clear that Adam has been fully dispossessed of all the rights of the firstborn, and these are now eternally held by the Lord Jesus. Yet we may thank God that in grace He (Christ) has “many” whom He is not ashamed to call brethren (Heb. 2: 11).

The calling (v. 30) comes in due time. And to us who are saved, can we not say it has been by a voice of irresistible power and grace? — awakening us out of the mass of corruption and ruin of this world — to hear “the voice of the Son of God,” — and live. 1 Thessalonians 2: 12 and 2 Thessalonians 2: 14 speak of this call, by which the Thessalonian saints were turned to God from their idols — so strong a call as to separate them from their own countrymen at the price of bitterest persecution (1 Thess. 2: 14). And Paul perhaps above all others knew the wondrous power of that call, which brought him, “a blasphemer, persecutor, and injurious,” to fall trembling and astonished at the feet of Jesus (Acts 9; Gal. 1: 13-16).

“And whom He called, them He also justified.” Little need be said here for the justification of him that believeth in Jesus as this has been already fully discussed in earlier chapters of Romans. But justification must come in here, for He has called us from under a burden of sins and from a state of sin. Now the claims of righteousness are shown to be fully met.

And glorification is immediately introduced, with no other intervening operation. This is truly worthy of a sovereign Creator and divine workman. The end is as it were secured from the beginning — so fully so that He can speak of the glorifying of believers as an already accomplished work. Does it not remind us of the words of the Lord Jesus in His prayer to the Father — “And the glory which Thou hast given Me I have given them; 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 hast loved them, as Thou hast loved Me” John 17: 22, 23. There is the perfect dignity of a divine speaker here, who looks upon the whole course of time as lying fully open to His gaze, and the future glory as a present settled thing. We become sharers in the glory God has given Him — not in the glory He had with the Father before the world was; but the glory He has acquired by His humiliation and suffering as Man in the world, and is invested with today at the right hand of God. It is the glory of moral beauty and perfection, of devoted obedience to the will of God; — obedience even unto death, and the spoils He has gained by His blessed sacrifice. In all of this His saints will blessedly share — the fruit of His own wondrous work. What holy joy and sweetness is the calm certainty of all this!

And now, it is time for conclusion to be drawn, beginning with verse 31. Nor is it merely a statement of conclusions; but rather the Spirit of God seeking to draw out from every Christian heart definite, conclusive answers, the heart committing itself fully to the firm conviction of the truth. Yet it is assuredly the proper language of the elect unitedly. It is “what shall we then say to these things?” While, when coming to verse 38, the word is, “ am persuaded.” There is personal settled persuasion and joy, but such as must also go out toward every other saint, including them in the perfection of the blessing of God.

There are then a number of challenging questions. Indeed, from verses 31 to 35, every statement may be rightly interpreted as a question. In the Greek, the expressions “It is God that justifieth” and “It is Christ that died,” may be regarded either as assertions or questions — thus “Shall God, that justifieth?” and “Shall Christ, that died?” etc. The same form of speech is used in v. 35 — “Shall tribulation, or distress”? etc., where the use demands a question. The words “it is” and “shall” have no equivalent in the Greek. But it is the Spirit of God asking us what we shall say to these things. Let every Christian respond with an unequivocal, wholehearted confession of confidence in the faithfulness of God.

“If God be for us, who can be against us?” It will be seen in verses 31 to 33 that God is preeminently before us, the Source of the gospel, as we have seen before. It is not merely Christ interceding for us, as is a blessed truth, of course (v. 34) but God for us. Verse 32 presents Him thus as giving up the dearest object of His heart, to the dread suffering of the cross, not sparing Him from the unmitigated judgment against our sins, the horror of being made a curse for us. Wondrous sacrifice on the part of God Himself! And if so, can He withhold any real blessing from His own? Shall He not with Him also freely give us all things? Notice, it is “with Him also,” — never apart from Him, for nothing will ever prove a true blessing if not in connection with Christ. But have we then any just cause for complaint? — whatever be our circumstances? Let the Christian heart answer. What are “things” to God in comparison with His own Son? The lesser blessings He will certainly give, if He has given the greatest.

“Who shall lay anything to the charge of God's elect? Shall God, that justifieth?” These three verses give us three steps — first, God for us; secondly, God blessing us; and thirdly, God justifying us — or clearing from every charge. For who has a right to lay anything to our charge? God surely alone has such a right. But shall He do this — He who has on the contrary justified us?

“Who is He that condemneth? Shall Christ, that died? — yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.” As to condemnation, John 5: 22 tells us “The Father judgeth no man, but hath committed all judgment unto the Son,” then v. 27 — “And hath given Him authority to execute judgment also, because He is the Son of Man.” Christ then has authority to condemn. Shall He do so? — that is, in reference to the elect? Why, He died for us, He is risen for us, He is at God's right hand making intercession for us! Certainly He will condemn the impenitent eventually, but shall He do so to those who trust in Him?

Or, on the other hand, when He has shown such a positive, infinite love for us, “who shall separate us from the love of Christ?” Is it a possibility? What of all those things that try the faith and test the heart — things which may to the natural eye seem to contradict the constant, unfailing care of God for souls? “Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Are they not rather but special occasions of casting us more upon that love?

So the questions end with v. 35, but there is the written word quoted to confirm the soul as to the last one — “As it is written, For Thy sake we are killed all the day long; we are accounted as sheep for the slaughter.” It is for Christ's sake that these afflictions are allowed to come to the believer — that they may the more deeply prove the reality of His love and the power of that love, which, when known in the soul, is far more than a match for the most terrible ordeals that may be known. We know this to have been proven practically in the cases of martyrs unnumbered.

When considered to be for Christ's sake, the greatest affliction will beget the deepest joy. Suffering for wrong doing is certainly a different thing; but in any “need be” trial, coming in a path of subject obedience, there may be the calm, sweet assurance that it is but a trial of faith. The devil seeks, it is true, to separate us from the love of Christ — hence the afflictions calculated by him to this end are actually for Christ's sake. Let us but see this, and we shall have the more patient rejoicing through it all.

Indeed “in all these things we are more than conquerors through Him that loved us.” This is proper Christian character: victory is a fully assured thing. Christ has loved us: how then could it be otherwise? “More than conquerors” is a blessed word: it is not merely triumphing over opposition: it is the soul lifted far above it all into God's own presence of infinite and eternal bliss — “through Him that loved us.”

Is it any wonder then that Paul does not hesitate to record the deep persuasion of his soul concerning the blessed, sure portion of the beloved people of God? “For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creation, shall be able to separate us from the love of God, which is in Christ Jesus ourLord.” Death is mentioned first — that which is man's greatest fear and dread. But its sting is gone for the believer (1 Cor. 15: 54-57). But what of life with all its vicissitudes, trials and adversity? It is but a brief transitory thing, a little thing compared to His greatness. Or all those things positionally above us — angels, principalities, powers? God is greater than they: and He is for us. And things — whether present barriers that appear insurmountable, or future possibilities, or that which is higher than our understanding, or low mysterious depths of evil that chill men's souls? Again, the ringing answer is simply “God for us.” None of these, “nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”

Here indeed we have the swelling song of victory on the shores of the Red Sea, (Ex. 15), “Sing unto the Lord, for He hath triumphed gloriously.“ Fitting and wondrous conclusion to the consideration of God's deliverance, first from the guilt of sins, then from the power of sin. Thus ends the discussion of God's sovereign counsel in grace and blessing, commended to all men everywhere, and applicable to “all them that believe.”

Romans 9

What of God's Promises to Israel?

Now, such being the case — that God had purposed in eternal counsel the blessing of Gentiles on an equal basis with Jews, as it is this day — what is to become of the special promises to Israel? Did the apostle utterly ignore these in his zeal for the conversion of Gentiles? Far be the thought! Such accusations which were bound to be hurled against him, are utterly denied and proven false in his most admirable discussion, in chapters 9, 10 and 11, of Israel's present state and the counsel of God concerning that favored though bloodguilty nation. These chapters are of utmost importance to a right understanding of prophecy and all God's dispensational ways. They form a parenthesis in the epistle, which is written to Christian saints, of course. Romans 12 could quite easily follow Rom. 8, and the truth concerning Christians be not impaired at all. But as God would not hide from Abraham that which he did, so He delights that His saints should be concerned in all that concerns Him, that they might be the more earnest intercessors, and have their souls unselfishly occupied. We have learned His counsel concerning us: let us also learn them concerning Israel, and we shall the more learn to adore His wisdom.

What heart is not touched by the ardent longing of the apostle for his own nation Israel, expressed in these first words of Rom. 9? Who can doubt its reality? To do so would be to challenge the Word of God, which places its seal upon the truth of it. Doubtless because liable to be disbelieved, he insists, “I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost — that I have great heaviness and continual sorrow in my heart. For I have wished that myself were accursed from Christ for my brethren, my kinsmen according to the flesh.” The love of his heart is a blessed example for us, who ought also to have our souls unfeignedly exercised in yearning for these ancient people of God. It is true he had wished what was impossible — that he might be accursed from Christ for their sakes — but we must remember that burning love does not stop to reason first. Still, godly intelligence corrected this desire afterwards, but did not lessen his love toward them: his sorrow was continual. O that our love should burn as warmly and brightly as his, in all wisdom and spiritual understanding! Do we not have as much occasion for it now as did the beloved apostle then? Is the state of “the Jew, the Gentile, or the Church of God” so vastly improved in our day? Nay, has not the pride of man rather outdone all his former efforts in his ambition to establish his security independently of God? “Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people.” Such was the lament of Jeremiah (Jer. 9: 1), and can it not find echo in the hearts of the people of God today? Surely Romans 9: 1-3 is a becoming result of the glorious assurance of Rom. 8. Do our souls not long for others when we know ourselves eternally accepted of God?

Now the apostle lists some of the peculiar privileges and dignities of Israel with which God had endowed them as the nation of His choice on earth. These are not at all individual blessings, but national, and consequently not at all in that sense having the slightest connection with the blessings of Christianity, which are applied to individual souls. “The adoption” here is the adoption of a nation — “When Israel was a child — I called My son out of Egypt” (Hosea 11: 1). We have already noticed the adoption in connection with present-day saints of God — (Romans 8: 14-16) spoken of in the plural, not in the singular, as in Hosea: “Israel, My son.”

“The glory” is the presence of God manifested as it could not be in connection with any other nation. To the Church, of course, as to all individual believers today, the glory is known in the indwelling of the Spirit of God. In Israel we see the glory first in the cloud following them. Then coming into the tabernacle, later into the temple, from which it is removed later — Ezekiel describing both the removal and the eventual future restoration of the glory, to be accomplished when all Israel shall be saved.

“The covenants” are two, in particular — in fact, three, when the distinction is drawn between the covenant of law first given — the tables being broken — and that of Exodus 34 — the former of absolute law, demanding undeviating obedience, the latter of law tempered by mercy in provisions for “the errors of the people.” “The New covenant,” awaiting the millennium is fully of grace manifested in Christ Jesus and God's writing His law upon the hearts of His people. These are exclusively Israel's, of course, although we who have believed today do enter into the blessings of the new covenant — not because it was made for us, but because grace goes out beyond the bounds of the covenant. Compare Hebrews 8.

“And the giving of the law” was exclusively to Israel, who were thus made the depositary of the full Old Testament. “The service” is the only ritual God ever instituted for a nation — the only carnal worship sanctioned of God, with its priesthood, sacrifices, and temple. “The promises” too, are connected with Israel, and if blessing is prophesied toward the nations, yet the promise is given to Israel that she would be the channel of blessing. The Messiah was promised to Israel, although through Him indeed blessing would come to the Gentiles.

Theirs also are the fathers — Abraham Isaac, and Jacob — men so honored of God that He would call Himself “the God of Abraham, Isaac, and Jacob.” Their names come before us almost immediately — not to flatter men because of a fleshly relationship, but to demonstrate that the election of God is far above it. Nevertheless, the fleshly relationship is a privilege that carries a dignity and responsibility that is peculiar.

But above all, it is from Israel that “as concerning the flesh Christ came, who is over all, God blessed forever.” What greater dignity could ever be accorded a nation; what more significant nearness to the source of all the blessings of God! On this account, surely the rejection of His mercy is all the more enormous guilt. But the fact remains that Israel is the nation favored of God above all others. “You only have I known of all the families of the earth” are His words to this people of His choice (Amos 3: 2). But the greatness of this last mentioned favor is infinite: the Messiah is no less than God over all, blessed forever. Who then will dare despise or belittle the glory of God's people Israel? Did Paul do so in the slightest measure? Assuredly not. Indeed perhaps beyond all others he realized and valued what the gracious favor of God had bestowed upon his beloved nation.

But the nation Israel has refused the gospel of God's grace in Christ Jesus: has God's Word and purpose then failed of its object in having so blessed the nation?Faith replies, certainly not. It may appear so, but this is for the sake of the testing of faith. “For they are not all Israel which are of Israel.” God's reckoning is a spiritual one: natural generation cannot presumptuously lay hold of blessings that are given for spiritual reasons. Jacob was called Israel only when the flesh was touched and shriveled. How then can fleshly Israel claim to be “Israelites indeed” when flesh is not only far from shriveled, but the very occasion of their boasting? That is Jacob, not Israel.

“Neither, because they are the seed of Abraham are they all children: but, in Isaac shall thy seed be called.” Here is a testimony among Abraham's children at the very beginning. Ishmael was Abraham's seed according to flesh: but God's decree was, “In Isaac shall thy seed be called.” Ishmael then is allowed no place. This was the sovereign decree of God at the time. The word of promise was: that Sarai should have a son: no promise had been given in connection with Hagar and Ishmael.

Will some object that since Hagar was a bondwoman the case is not applicable? Very well, there is more than this. Rebecca had two children by Isaac — twins in fact. Therefore the one certainly had as much natural claim as the other — the precedent, if any, being with the firstborn, Esau. But before the children were born, and consequently having done no works, either good or evil, God's purpose according to election was both settled, and declared to Rebecca — “The older shall serve the younger.” What then are the works of the flesh as a basis for blessing from God? Or what the prestige of godly parentage?

Indeed, after the two had lived and died, and their characters thus fully manifested, the one self-judged, the other self-righteous, God wrote by Malachi, “Jacob have I loved, but Esau have I hated.” It is a solemn declaration. Esau is plainly the man after the flesh — whether it be well-trained, amiable, kind, or whatever else. Flesh is nothing to God: it profiteth nothing (John 6: 63), and its proud self-confidence God hates. Jacob on the other hand, as we have before said, was one whose flesh God touched and shriveled.

“What shall we say then? Is there unrighteousness with God? Far be the thought” (JND). Do we suppose it is unrighteous on God's part to have no respect for man's proud fleshly accomplishments? What? Are we so arrogant as to expect our works to be put on the same level as the work of the Creator of heaven and earth? Can we be surprised that God regards such presumption as mere hateful abomination? Indeed, He is fully righteous to regard it so, and we ourselves utterly unrighteous if we dare to question Him.

In reference to showing mercy, as in reference to everything else, God will make plain His sovereign title to act as He pleases. What will it avail a sinful man to say Him nay? No Israelite at least could deny that God had said to Moses, “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.” Is this arbitrary? Very well: who can deny God His full arbitrary rights? Does He say, four times in the space of a short sentence, “I will,” and mean nothing by it? Does a wise parent consult the opinions or whims of his little child as a guide to his child's training? Does he encourage or even tolerate the child's mocking of his authority? God's “I wills” stand, and only folly dares to quarrel.

But to whom is God pleased to show mercy? Certainly not to the self-righteous mockers, who by their very attitude deny their need of mercy. It is to the repentant- those who confess themselves sinners, who in their extremity call upon the Name of the Lord. Facing the truth of their guilt and ruin, they cry to Him, and He has compassion. Shall we quarrel with a God who chooses to show mercy to such souls? Is this not greatness and goodness that is worthy of the Creator of heaven and earth?

What then? “It is not of him that willeth or of him that runneth, but of God that sheweth mercy.” Neither man's will nor man's energy have any place. God has sovereign title to shew mercy, and man is called upon to bow to this Divine sovereignty. Can anything be more right or proper? Indeed, can anything do more good for man than his subjection to his Creator? Plainly, God seeks man's best interests, and man rebelliously sins against his own soul. What more tragic folly can we imagine?

But God will maintain His own glory, whatever man's attitude may be — in fact will display His own power by the very means of those who harden their hearts against Him. Scripture had testified to this before the law was given, and Jews were well acquainted with God's using the stubborn opposition of Egypt's monarch for the purpose of showing His absolute power over the strongest force man could muster. We ought to tremble at the greatness of His glory when we hear His word to Pharaoh — “Even for this same purpose have I raised thee up, that I might shew My power in thee, and that My name might be declared throughout all the earth.” God Himself had allowed Pharaoh to become great, though to Pharaoh it was a matter of personal pride and the occasion of displaying his will in independence of God. What then? In the face of this independence God would show His own power. Indeed, Pharaoh had been allowed to be raised to this very height, in order that the higher power of God might be shown. Not that God is to be blamed for the stubbornness of Pharaoh. For while verse 18 insists “Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth” — yet we must take care to inquire, whom does He will to harden? Does Scripture say that God hardened Pharaoh's heart before Pharaoh had any sense of responsibility? Far from it. Pharaoh had first boldly disdained and insulted God when faced with the responsibility of letting Israel go — “Who is the Lord that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go” (Ex. 5: 2). So we see that Pharaoh's wilful hardening of his own heart preceded God's judicial hardening, which is first seen in Ex. 7: 13. Dare we then quarrel with God's will to harden such a character?

But objectors can be stubbornly persistent. “Why,” they ask, “doth He yet find fault? For who hath resisted His purpose?” If God's sovereign power is so great that His purpose is actually carried out by means of the opposition of men, why is He not then favorable to those who are rebellious? For if this is the case, then no one really resists His purpose.

Now what does such an objection involve? First, let us see clearly that these who deny God the right of finding fault with man, at the same time are bold in finding fault with God!

Do we wonder that God's answer is firm and peremptory? Man may think his question is quite reasonable, little realizing the actual deceit in it. But it is utterly dishonorable, and God closes the discussion with a strong declaration of His sovereign title to do as He pleases. If man, like a perverse child, will not learn by instruction, then he is summarily told who is in authority, and who has the right of doing His will. When God says “Nay but, O man, who art thou that repliest against God?” we might notice that man's voice is silenced: there are no more objections. God has the final word.

“Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?” It is a humbling rebuke to the pride of man, but how needful! If this is arbitrary, yet it is far from any suggestion that God could take delight in the evil condition or just judgment of the wicked.

Nevertheless, in connection with “them that perish,” there are three definite attributes of God plainly made known — His wrath, His power, His longsuffering. Each of these certainly has its important lesson for man. And if God chooses thus to make Himself known, it is our wisdom to learn rather than criticize.

His wrath against sin can never be appeased: it is wrath to the uttermost. Can man's arguments alter His mind in this? Or will it help man to persuade himself that God will be sparing in His judgment of sin?No! God will prove that His very nature is the opposite of sin and no quarter can be given.

Is He able to carry this wrath to its conclusion in the judgment of sin and of those who array themselves on the side of sin, against Him? Let Pharaoh be our teacher. God's power has been made known in measure at any rate in the eventual dreadful judgment of Egypt after much longsuffering and many preliminaries, during which Pharaoh evidently assured himself that he was impervious. And though God bears long today, sending warning upon warning to a stubborn world, yet will His power be made known, suddenly, terribly, to a startled, though still hardened world.

But what of His longsuffering?Is it not marvelous beyond expression? Six thousand years of patient forbearing with a world full of violence and corruption, history bearing witness to almost unthinkable evil again and again breaking out on every hand! But we must lower our six thousand years to an approximate 4300; for God forbid that we should forget the flood God brought upon the world of the ungodly, after long patience, and warning by the preaching of Noah and his building of the ark.

But God's warnings are despised, and His longsuffering regarded only as a sign that either He is indifferent or else not of sufficient importance to take into account! And “because sentence against an evil work is not executed speedily: therefore the hearts of the children of men are fully set in them to do evil.” Still God bears long! Will there be then the least excuse for the defiant unbelief of men? Certainly none. What shame of face will be theirs when they are reminded that they have despised God's goodness and longsuffering, by which He sought to bring men to repentance. But theirs is a terrible designation — “the vessels of wrath fitted to destruction.” Moreover, they will all be brought to acknowledge that they have fully earned such a title, and the accompanying judgment.

On the other hand, in connection with His redeemed saints, called “vessels of mercy,” God will make known “the riches of His glory.” This is not simply a single attribute of God, but a term exceedingly broad and inclusive, for time and space would forbid the enumeration of such riches — riches in which vessels of mercy are given an eternal inheritance, the marvel and joy of which will never be diminished. All this is worthy of God, and who shall say Him nay?nor must we miss the deeply blessed truth that these vessels of mercy God had before prepared unto glory. What unspeakable comfort and peace for our souls in this knowledge of His supreme majesty exercised in counsels so glorious — counsels in which we — poor redeemed sinners — have such a part.

“Even us, whom He hath called, not of the Jews only, but also of the Gentiles.” It is a call according to mercy, surely, and yet mercy that is not shown with partiality: it can include both Jews and Gentiles — yea, souls from every nation under heaven — mercy available for all who will have it. But His call here is that which, sinking into the soul, works repentance, the confession of our need of mercy, and our thankful reception of it, in Christ Jesus.

Now this is all quite consistent with the two prophecies quoted from Hosea in verses 25 and 26. For while the prophecies clearly apply only to Israel — yet it is Israel in the same distance from God as though they had been Gentiles — “not My people.” If God could have mercy upon Israel after declaring them to be “not My people,” it plainly follows that He could be merciful also to Gentiles, for they were in precisely the same class. What admirable wisdom! What blessed grace! Could Israel escape the plain, though humbling, force of this? But there is not merely restoration to the estate of being God's “people”; there is also the sweet term “beloved” — and more than this, “the children of the Living God.” This had never been the language applied to Israel even in her best days, but it will be in the Millennium, and so it is now to both Jew and Gentile believers — members of the body of Christ, the Church.

On the other hand, however, Isaiah had prophesied salvation only for a remnant of the children of Israel, in contrast to the mass. This is in fact the uniform testimony of all the prophets, so plain that no Jew could deny it unless infidel and unbelieving. There can be no mistaking of the meaning of Isaiah — for he recognizes that Israel's children may be as the sand of the sea, yet insists “a remnant shall return” to the Lord. The chapter quoted (Isa. 10) is plain as to the remnant.

God would finish the work, and cut it short in righteousness. His patience reaches its limit, though the majority of Israel are still unrepentant: He will make short work of their proud independence. Righteousness must be carried out, and will not be infringed upon even by patience. Solemn lesson for men who think of patience as a complete passing over of sin!

Verse 29 quotes a previous prophecy of Isaiah — from Isa. 1: 9, confirming the truth of mercy for a remnant only. Here “a seed” is spoken of — a small part. The verse quoted uses the term “a very small remnant.” If the Lord had not preserved this feeble seed, the destruction of Israel would have been as complete as of Sodom and Gomorrah. Let us notice too that these quotations come from the “gospel prophet” — the one who more than all others tells of grace and mercy available for the poor, the thirsting, the blind — describing too the state of wondrous blessing in store for Israel in the latter days. But he is plain that “not all” “who are of Israel” will have part in this. His gospel is for those who receive it, not for the proudly independent.

And Gentiles have received it, though they had not followed after righteousness. By grace they have nevertheless attained to righteousness — having received it in the gospel. For the gospel does not ask for righteousness: it brings it, and faith appropriates it. Simple, yet profound truth!

But Israel had followed after the law of righteousness — only in fact to exemplify the mournful fact that pursuing is not attaining. They still seek to follow, but it is a pathetic spectacle, for they, hobbling on their lame legs, have dropped so far behind that righteousness is merely a dim vision in the immeasurable distance. Refusing it as a gift, they still vainly pursue it as an object.

And the reason simply that “they sought it not by faith, but as it were by the works of the law. For they stumbled at the stumbling-stone.” The stumbling-stone is Christ, of course, and righteousness is manifested and provided in Him, but this did not suit the pride of Israel: they would, they imagined, attain it by works of law, and “they were offended in Him.” What tragic refusal of their own mercies! How can man be so blinded as to think of attaining righteousness in the flesh, when the Son of God has been here to fully express what righteousness is? Does man think to attain the same perfection as the Lord Jesus Christ in the world?It is the poor deformed cripple thinking to overtake the strong, virile racer, and refusing therefore to be carried in the strong man's arms!

It is instructive to notice Isaiah 28: 16, from which verse 33 is quoted. There “the stone” is spoken of as “a tried stone, a precious corner stone, a sure foundation.” The chapter has reference to the latter days of Israel, when the rulers will make lies and falsehood their refuge. Christ is presented as the sharp contrast to men's thoughts. But Romans 9 gives the added thought that such a stone must be “a stumbling-stone and rock of offense.” It is Christ come so low in humiliation that those inclined to their own honor and self-righteousness are offended — but it works only their own ruin. They will be brought to a humiliating shame in the end. But “whosoever believeth on Him shall not be ashamed.”

Romans 10

Contrast Between Israel's Law and Their Need of Grace

In Romans 9 we have seen God's sovereign title maintained in having an elect people according to grace. Now in Romans 10 the contrast between law and grace is dwelt upon — law with its cold, formal demands, grace with its warm yearning for the blessing of man, exemplified in Paul's desire for his brethren according to flesh, and in the beautiful feet of those who bring glad tidings of good things — a message law could never send, let alone bring.

Nothing less than salvation is the heart's desire and prayer of Paul for Israel. Can he be accused of despising his nation? Or can God — who put such longings in the apostle's heart — be blamed for Israel's neglecting such salvation? Is God's desire not just as deep and real as was Paul's for Israel's salvation? — yea, and for that of “all men”? First Timothy 2: 4 bears its clear witness. The fault is utterly in man's pride, certainly not in God's goodness.

Yet Israel's zeal for God was unquestionable, as Paul bears record. Did he not know it well in his unconverted days? Persecuting Christians, he thought he was doing God service. How many ways seem right to men, though the end is the way of death! Zeal in such a case is only to be the more pitied. Zeal for God is of greatest danger, when not stemming from the knowledge of God.

For their occupation with their own righteousness only declares their utter ignorance of God's righteousness, and this is ignorance of God personally. After years of shameful failure, they are still determined to establish their own righteousness — a sight that becomes more tragically ludicrous as history unfolds itself. All they need is submission to the righteousness of God, for it is the only righteousness possible of being established.

Verse 4 is then a strong declaration that the coming of Christ marked a decided change in the dispensational ways of God. “Christ is the end of the law for righteousness to every one that believeth.” Can language be more plain? Jews at least knew that if they received Christ they were giving up their confidence in attaining righteousness by works of law — a lesson which many professed Christians have not themselves learned, be it sadly observed. The matter then was a choice between law and Christ. It was one or the other, with no mixture of the two. The righteousness which the law demanded is perfectly seen in Christ, but in none other. The law only demanded righteousness: Christ brought righteousness. How proper then that He should be “the end of the law for righteousness to every one that believeth.”

Men may have their different conceptions of what righteousness by the law is, but the question is simply settled by the lawgiver himself. Moses bore testimony when giving the law, “That the man which doeth those things shall live by them.” It is doing absolutely all that the law requires, in which his living on earth is assured: if not “doing” those things then he has no promise from the law at all — indeed on the contrary he falls under its unrelenting curse. If man does not realize his inability to keep the law fully, yet he must surely admit that he has not done it — and when this is so, it is utter vanity to hope for blessing by means of law — or to hope to transform unrighteousness into righteousness. The law then brings condemnation not righteousness to all men, for none has kept it.

But there is a “righteousness which is of faith,” contrasted in every way to law — faith which is not stumbled or hindered by hard questions, but surmounts them all by looking at the perfectly accomplished work of the Lord Jesus Christ.

In verses 6 to 8 we have thus a most illuminating comment on Deuteronomy 30: 11-14. For in Deuteronomy Moses is plainly speaking of the law he had given them, and makes no mention of gospel either to add to law or to supersede it. But if we consider verse 14 — “But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it,” we cannot but see that a great deal more is implied in the passage than is stated. For law in itself had no power to implant itself in the heart. If some individuals did love the law of God and thirst after His commandments, this was not the result of the law (else all under law would be such), but the proof of a superior work of God. It is this greater work that is implied, and only explained in Romans 10: 6-8 — a work which in fact so transcends law as to be a contrast to it.

Faith now speaks thus: “Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above).” Skepticism will object that there is no hope of establishing direct communication between heaven and earth: and it is plain that if the project was left in man's hands, it is hopeless that he should ever know God. But faith knows that the Son of God has come — grace having moved His heart to bring Him, though far more than man's desires could ever have conceived. For who would have imagined that the Creator Himself would be manifested in flesh? First of all then, faith stands upon the fact that Christ has come down from above.

However, unbelief again objects that Christ has died, and what use is spiritual testimony from One who has shared the fate of mankind, and lies silent in the grave? This is the thought in verse 7 — “Who shall descend into the deep? (that is, to bring up Christ again from the dead).” Thus we hear the bold plea of infidelity that no one has ever come back from the dead to tell us of what is beyond. But it is false. Faith knows that Christ is risen from the dead, and not by means of man's ability to bring Him back. It has been God's work, accomplished fully once and for all.

So that verse 8, in quoting from Deuteronomy — “The word is nigh thee, even in thy mouth, and in thy heart” — explains it as “the word of faith, which we preach.” Nor is it credulity, or blind faith as people speak, but faith founded upon clearly established facts. It is therefore not a matter of a work to be done, but a word to believe concerning a completed work.

Who then can mistake the blessed simplicity of verse 9? It is a clear statement of “the word faith” — “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved.” It is the mouth and the heart that have the important place here — not the hands and the feet. The mouth is the index of the heart, and there will be no personal confession of Jesus as Lord unless there is belief in the heart. There may be something that appears like such a confession, but there is no simple, forth-right confession of Him as personal Lord, without faith. But the two go together. If I believe, I therefore speak.

But faith is in a God of resurrection, who has raised His Son from the dead. Faith therefore rests upon a perfectly finished work of redemption, to which nothing can be added and from which nothing can be taken away. It is a work fully divine, done that men might fear before God, and believe.

Thus the soul's salvation is based, not upon man's doings, such as obedience to the law, nor even upon God's unconditional promise, such as Abraham was given, but upon fully established facts: the Son of God has come: He has died, and risen again. This is sound, settled truth, appropriated and clearly understood by honest faith. What more can be desired to prove the perfect settlement of the sin question? What more sure and perfect ground for the eternal salvation of every soul who trusts Him?

“For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” Inwardly there is faith counted for righteousness: outwardly the confession of Christ, which is salvation indeed from a world-system that opposes Him — a system with which we were all once identified. The confession of Christ is the clear breaking from that “untoward generation.” This is consistent with Old Testament prophecy: none who believed Him would be ashamed: confession would accompany faith.

Now this grace is plainly not limited to a certain class, as the Old Testament bears clear witness. The “whosoever” of verse 11 leads to the fresh declaration that in this matter there is no difference between Jews and Gentiles. If so in reference to their guilt (Rom. 3: 22, 23), it is so also as regards salvation: “the same Lord over all is rich unto all that call upon Him.” Another Old Testament quotation (from Joel 2: 32) seals this unmistakably — “Whosoever shall call upon the Name of the Lord shall be saved.”

Now if this gospel is thus for both Jews and Gentiles — that is “whosoever” — then why should the Jews so strenuously oppose Paul or others in the publishing of it throughout the world?The verse quoted from Joel can surely only be made good to those who believe. “And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?” Does this not justify the fact of preaching? Moreover, what man can truly preach Christ unless he is sent by Christ?This is another serious consideration for those who would hush the glorious message of God. Isaiah himself had written long before of such messengers, and with glowing fervor — “How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!”

But no matter how complete the publishing, this does not guarantee that all men will receive the blessed news, so that the rejection of multitudes of Gentiles does not in the least prove the message valueless. For even of Israel Scripture had foretold the same general unbelief of this glad tidings — “Lord, who hath believed our report?” The messengers are given no such hope that the world itself will believe their report; but that is no discouragement: the report is true and full of blessedness, and the gospel works by what it brings, not by the conditions it finds.

The report awakens faith in those who will hear it, and however small the number, the publishing is more than worth the while. For, let us remember, the report comes by the Word of God; and this Word will triumph gloriously over all that may oppose or refuse it today.

But the law provided no such report — no such call to the world; hence, though their own Scriptures bore witness of such a call, the Jews who made their boast in the law, would only vigorously oppose the call of the gospel. So that verses 18-21 give the striking proof that in doing so they are flying in the face of their own Scriptures, while at the same time fulfilling them.

Verse 18 is quoted from Psalm 19: 4, which doubtless speaks primarily of the witness of the created heavens to the glory of God. But Paul applies a symbolic meaning which is really so clear that Israelites should have discerned it. For the testimony of the heavens was such that only unbelief could claim that earth was everything; but Israel's boast in her earthly inheritance mounted so high as to shut Gentiles out altogether. Yet their own Scriptures declared what their eyes saw every day — that a heavenly testimony went into all the earth, and their words unto the ends of the world. This heavenly message is but a symbol of the blessed world-wide gospel message sent from the Son of Man in the heavens. It is not God speaking on earth, but from heaven (Heb. 12: 25), and hence it is a voice addressed to all men everywhere — Jews and Gentiles.

Had they not heard? Did not Israel know? It seems incredible in view of Scripture testimony. First Moses saith “I will provoke you to jealousy by them that are no people, and by a foolish nation will I anger you.” The Gentiles' folly of idol worship, Israel in the days of Roman bondage, scorned; but God had said He would use such a people for the rebuke of Israel — favor them to provoke Israel to jealousy. So Gentiles turned to God from idols, but Israel clung to her desolate state — bitter to think of Gentiles finding blessing from God independently of her authority.

Was Paul then more bold than Isaiah, who had long before prophesied “I was found of them that sought Me not: I was made manifest unto them that asked not after Me”? To criticize the gospel preacher is to criticize the witness of the Old Testament as well as the New.

But this bold gospel prophet had also given God's words of stirring pathos to that wayward nation Israel, “All day long I have stretched out my hands unto a disobedient and gainsaying people.” So the nation is only repeating its sad history and fulfilling its own Scriptures by this rejection of the gospel. What more melancholy comment can we have on the vanity of man's self-will?

Romans 11

Israel Yet to be Restored

We have seen in Romans 9 that there is an election according to the grace of God in Israel: in Romans 10 this is shown to be on the basis of faith in contrast to law: now in Romans 11 this masterly treatise concludes with the consideration of how Israel will eventually enter into their promised portion. This is plainly by a mostly humbling process but it is nonetheless certain. Was this not always in the mind of God? Could we allow the thought that He must change His counsel on account of a history so unworthy as that of Israel? Has their complete breakdown taken Him by surprise? Rather, may we not say, the sin and unbelief of the nation is but the occasion for the fulfillment of the counsel of holy omniscience — and this the end of our chapter blessedly affirms.

But it is good to mark the orderly argument of the apostle. The first six verses show that even during the present Christian times God maintains a clear testimony to the fact that He has not utterly cast Israel away. Jews may bitterly accuse Paul of inferring this because of his carrying the gospel to Gentiles; or Gentiles may proudly assume this — considering themselves more worthy than Israelites: but there is an answer to it within the very ranks of Christians. Indeed, this answer is seen in Paul personally, as he observes in verse 1. He himself was an Israelite, of the seed of Abraham, of the tribe of Benjamin; and he was not cast away, nor any other Israelite who had believed in Jesus.

Is this so small a percentage of Israel as to be treated with contempt, as of no consequence at all? No doubt the pride of man would so argue. But what about God's thoughts? Elijah had witnessed circumstances that bore striking resemblance to those of the present day. Indeed, he had supposed there was no faithful remnant in Israel other than himself alone. The nation had madly turned to idols, and in spite of the clear demonstration of God's glory the condition of things showed no improvement. It may not be surprising, but yet sad to say, Elijah makes intercession against Israel — putting the whole nation in contrast to his faithfulness. But God had not given up His people — nor had He suffered them all to lapse into idolatry, as the faulty reasoning of Elijah had judged. He had reserved to Himself seven thousand who had not bowed the knee to Baal. Perhaps indeed they were not organized as a powerful opposition to the mass of the people, but they were God's election of grace, and His own eye was upon them for good. So indeed now: the small number of converted Israelites is God's seed to keep alive the hope of Israel — a remnant according to the election of grace.

It is not according to their obedience to law. God's sovereign power and will must come in, for under law there was complete breakdown, and God is not now dealing upon such a principle. “And if by grace, then it is no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work.” The two cannot be mixed. If I work for wages it is no grace on the part of my employer to pay me my wages. Or if I insist on working to merit a gift that has been graciously offered me, I make it no longer a gracious gift: I insult the gift and turn it into a mere wage: I show no appreciation of grace.

From verse 7 to 10 we see the present blinded condition of the remaining mass of Israel. The elect remnant had obtained the object Israel sought, but the rest had sought it not by faith, but by works of law. But this was no surprise to God. He had long before declared it in prophetic scriptures.

The blinding here is plainly judicial — God Himself having given them sightless eyes and unhearing ears. But why is this? It is no arbitrary judgment. Matthew 13: 13-15 shows clearly that Israel's willful blindness preceded their judicial blindness. The willful blindness of the nation rose to its full head following the resurrection of Christ and in the martyrdom of Stephen. Now God, in His absolute justice has confirmed this blindness for all the length of the present period of grace to the Gentiles — “until the fullness of the Gentiles be come in.” It is the same with their ears: when mercy was offered them, even following the resurrection of Christ, they would not hear — “stopped their ears” to the preaching of Stephen, and ratified their rejection of Christ by stoning His witness to death. Consequently God has put His judicial mark upon them: He has confirmed their deafness to this very day — a solemn warning to all who dare trifle with Him.

Psalm 69 is quoted also in verses 9 & 10 — the words written by David, but issuing actually from the lips of the Lord Jesus — “Let their table be made a snare, and a trap, and a stumblingblock, and a recompense unto them. Let their eyes be darkened, that they may not see, and bow down their back alway.” These are solemn words of retribution — a marked contrast to the lowly words from the cross — “Father, forgive them, for they know not what they do.” But the forgiveness could only apply to the remnant who would receive it — as many did, even following the crucifixion. The rest cannot remain a matter of indifference to Him: He pleads against them for present governmental judgment.

But it is discipline with a view to restoration: the treatment is stern, but no other method could meet so aggravated a case. Do they choose a willful course? Very well, let them learn the awful consequences of it, in the earnest desire that they may learn their deep need of a suffering, redeeming Saviour. Their present state then, as verses 11 to 15 show, is the means used by the wisdom of God to bring them to eventual repentance. But this is not all. The very stumbling of the Jews is used as an occasion for the present blessing of the Gentiles — and not only for the sake of Gentiles, but as a means of provoking Israel to jealously.

Little indeed do the nations realize their indebtedness to the Gospel. Yet everywhere that Christianity has spread its blessed influences, civilization has been lifted to a higher, more honorable and sensible level. Only blindness can ignore this. The fall of the Jews has been the riches of the world: the nations themselves have profited on this very account. Gentiles have become rich through the diminishing of Israel. Then “how much more their fullness?” When God restores His ancient people, and uses them as the very means of blessing to the nations in the millennium, how much more blessedness will earth behold than ever it has before! Israel then will be the fit representative of God — not, as under law, the selfish arrogators of all blessing to themselves, but the wholehearted dispensers of blessing to the nations. Blessed prospect for this now so selfish world!

It is to Gentiles he speaks — not to the body of Christ as such, but to what may be called “Christendom” — the sphere that has been privileged with the knowledge and benefits of Christianity. For God has plainly transferred His sphere of blessing from Israel to Gentile nations today — that is, of manifest public blessing. Of course, Gentile abuse of it has been as shameful as was that of Israel, and the writing is on the wall: they themselves will be spared no less than Israel.

But let Jews see today that God has sent this stern discipline to them, for those who do so may be provoked to emulate Paul: they may be personally saved, though this reverses the judgment of their own nation. And this Paul was seeking — the salvation of “some of them.”

“For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?” Above all this shameful fall and restoration of Israel is the sovereign wisdom of God, bringing forth present blessing for the nations, (not indeed that this implies the full response of all the nations, but they have been blessed with a testimony that has borne rich fruit), and manifesting His power in a figurative resurrection of Israel, in the future, which will fill the earth with fruit.

Now from verses 16 to 21 we see that the natural successors to blessing (Israel) being set aside, and the blessing given to Gentiles, who are no successional line at all, this becomes necessarily a test to them, as to whether there will be the lowliness of appreciation and dependence, or the highminded pride that regards the blessing as a matter of title, and despises the natural successors.

There seems no doubt that “the firstfruit” and “the root” of verse 16 have reference to Abraham, the father of all Israel, the first man publicly selected to be blessed of God and made a blessing to others (Gen. 12: 2). Israel then are the natural branches, and on this account are “holy” — not intrinsically, of course, but as to outward position, just as are children of believers. Cf. 1 Cor. 7: 14. God remembers this, though at present some of the branches are broken off, and branches from the wild olive tree grafted in. It is the public sphere of blessing, manifestly, which today is predominantly Gentile. Now Gentiles partake of the blessing of Abraham. This was given on the principle of faith, and Abraham received it by faith. Thus all who are of faith — Jews or Gentiles — are children of Abraham (Gal. 3: 7).

What then? Does this give Gentiles occasion for highminded contempt of Israel? Will they boast against the natural branches — forgetting that mercy has given them their own place of blessing? The thought is a moral outrage. Yet today the fact of this is palpably fulfilled before our eyes. Gentiles take advantage of their now superior position, to pour contempt upon the ancient chosen people of God.

If they proudly say, “The branches were broken off that I might be grafted in” — assuming by this that Jews had proven themselves a lower class of people than Gentiles — they have a solemn answer from God — “Well, because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear; for if God spared not the natural branches, take heed lest He also spare not thee.” Presumptuous claims and a pharisaical spirit are no evidence of faith, and where faith is lacking the cutting off is to be expected. Faith gives the spirit of godly fear — a healthy reverential regard for the just government of God. But who today cannot see that Gentile Christendom, with all its proud boast of prosperity and prominence, has practically thrown to the winds all real, vital faith in the living God? This haughty spirit is the sure precursor of a humiliating fall.

For God's government is not arbitrary, nor has He respect of persons: there is perfect equality in His treatment of men. When it becomes necessary for Him to make a change in dispensational dealings, it is because of distinctly moral reasons. These reasons were abundantly plain in Israel when they were broken off. Have Gentiles the least cause for expecting different treatment? This question is entered into from verse 22 to verse 29.

Well are we bidden to “Behold therefore the goodness and severity of God.” Those who have fallen are a solemn lesson to us as to the latter. Have we taken to heart this poignant lesson from Israel's history? Toward Gentiles on the other hand has been the plain exercise of goodness. But an appreciation of His goodness — a continuing in it — is to be expected. But indeed today, how many even acknowledge that it is God's goodness that has given Gentiles this privileged place of blessing? God's goodness has become to them no matter of goodness at all. And when this is so, the word is plain — “Thou shalt be cut off.”

And Jews — is there not hope that they will learn their lesson? Will they always abide in unbelief? Other Scriptures affirm clearly that they will in fact be restored. Let us remark the pleading of God in Hosea 14: 1, 2 — “O Israel, return unto the Lord thy God — say unto Him, Take away all iniquity.” Then the strong promise of God, “I will heal their backsliding, I will love them freely” (v. 4). And again, “They that dwell under His shadow shall return; they shall revive as the corn, and grow as the vine” (v. 7).

The olive tree wild by nature is the natural course of Gentiles in ungodliness and rebellion. Grafted now into the place of divine privilege and blessing, they ought to partake of the character of the root: if not, the natural branches, which have the greater propensity for this, are “much more” to be expected to displace the wild branches again, and be grafted into their own olive tree.

Now from verse 25 to 29 we have the clear declaration that this will indeed be so. It is the plain, unmistakable word of prophecy, affirming a certainty that brooks no doubt or question. Humbling truth this for Gentile Christendom. Yet we know that none but true saints of God will be humbled by it, and learn the lesson not to be wise in their own conceits. Let all saints however, take serious heed to this, for ignorance of this mystery (a mystery at least until Paul revealed it) is certainly neither virtue nor bliss.

“Blindness in part is happened to Israel until the fullness of the Gentiles be come in.” If the wilful blindness of Israel has brought down God's present governmental blindness for nearly 2000 years, what shall we say of the Gentile Church in her closing her eyes more and more against the truth of God? Shall this willful blindness be spared? No; when the full number of Gentiles is saved, God will open Israel's eyes. “And so all Israel shall be saved.”

But how is this to come about? By the instrumentality of the Gentile Church preaching the gospel to Jews? Not at all. It is not to be by faith in an absent Christ, but in One whom they shall see visibly, coming out of Sion, to turn away ungodliness from Jacob. When they see they will believe.

But what does this imply? Revelation 19 tells us that when He appears it will be to “smite the nations.” Hence salvation to Israel will mean judgment to Gentiles. Zech. 12: 10-14 gives to us the magnificent result as to Israel — Judah at least — in the deep repentance of soul that affects every individual. Zech. 14: 3 brings before us Gentiles, whom the Lord fights against. Gentiles will have so hardened themselves in proud arrogance that not even the Lord's personal appearance will bring them to repentance. They will be cut off; while Jews, repentant, will be grafted in again. This is no doubtful issue: God's covenant with them was to send His Son to them in glory and majesty. True, He came once in lowliness, and was refused, but this cannot annul God's promise as to His coming in glory. It is at this time He will take away their sins — the basis for it having been laid at Calvary, of course.

Yet now they are enemies of the gospel, for the sake of Gentiles — that is in order that Gentiles might receive blessing. But they are elect of God, and beloved for the fathers' sakes. For God does not repent of His gifts and calling. Blessed truth! whether in reference to His beloved people of old, Israel, or to those who today have been redeemed by the blood of His Son, and therefore have a heavenly inheritance in contrast to Israel's which is earthly.

From verse 30 to the end of the chapter we are invited to mark the infinite wisdom by which God accomplishes His complete victory whether over Gentiles or Jews, -the victory of Divine mercy,-the putting down of the proud claims and self-righteousness of men, to make them all merely "objects of mercy."

First, Gentiles,-outsiders,-without God, without hope in the world, are wondrously made to enter into this mercy by means of the very unbelief of Israel. Let Gentiles learn well by this that they are but a second choice, having never been the chosen people of God. This surely dismisses all high thinking. God has conquered them by mercy.

But Israel, unbelieving, refusing the fulfillment of God's promise when He sent them His beloved Son — what claim can they dare to make now? The promises truly were theirs, but if they have so arrogantly refused them, then to receive them now it is plain they also must become mere “objects of mercy.” This is the true reading of v. 31 (JND). The mercy given to Gentiles is therefore a lesson of humbling to Israel: they are reduced to the same level.

So verse 32 summarizes that God has shut up all together in unbelief, that He might have the sovereign title of showing mercy to all. Human wisdom would never have conceived such a conclusion, wondrously simple though it is, and which rightly leads out the apostle's heart in his following, beautiful ascription of honor and glory to the God of such pure and matchless wisdom.

Do our inmost souls not share the blessed sentiment that the apostle here expresses? Are we not left amazed at the depth of the riches both of the wisdom and knowledge of God? Does all this glory not affect us in greater, deeper measure than did the wisdom of Solomon the Queen of Sheba? “There was no more spirit in her.” This is truly the effect of quiet meditation upon God Himself — as the psalmist, in considering God's knowledge of him personally, exclaims “Such knowledge is too wonderful for me: it is high, I cannot attain unto it” (Ps. 139: 6). Nor does the thought of this discourage him, the rather it fills him with joy — “How precious also are thy thoughts unto me, O my God! how great is the sum of them!” (v. 17). Need we add the testimony of Cleopas and his companion, after the Lord Jesus in resurrection had appeared to them? — “Did not our heart burn within us, while He talked with us by the way, and while He opened to us the Scriptures?”

His judgments are unsearchable, His ways past finding out: they are impossible to be discovered by all man's ingenuity and searching: He must Himself reveal them if they are to be known at all — nor does this mean that on account of revelation we therefore know everything about His ways. Indeed, how much still we are ignorant of. But He reveals to us what He knows is good for us, and this is sufficient to subdue our hearts with awe when we listen to it aright.

We have neither known His mind, nor had anything to do with His counsel, much less have been original givers to Him in order that He should thus be indebted to repay us. This has been Israel's folly, and that of how many more who would feign make themselves creditors of God, as though their good works and assumed righteousness were a claim upon Him! Well did Elihu demand of Job, “If thou be righteous, what givest thou Him? or what receiveth He of thine hand?” (Job. 35: 7).

“For of Him, and through Him, and for Him, are all things; to whom be glory forever. Amen.” He is the Originator, Executor, and eternal Master of all things. Who will proudly dare the attempt to usurp these grand prerogatives of His? Ah no! He stands alone — perfect in wise counsels, perfect in work, perfect in mastery of all things. “To Him be glory forever.” “And let all the people say, Amen.”

Romans 12

Practical Response in Believers

Now Paul has completed his treatment of the subject of God's counsel in reference to salvation — counsel accomplished by a hand of mercy. What then is to be the proper effect of these upon His saints? The last five chapters give us the conduct that mercy, rightly valued, produces. Thus it is in its true place — coming after salvation, not before.

It is unspeakably blessed to mark how this is introduced. The peremptory demand of law — “Thou shalt” — has no place here. Instead, the tenderly solicitous heart of the apostle goes out toward his brethren in humble entreaty. “I beseech you therefore, brethren, by the mercies of God.” It is not, “I demand you therefore, brethren, by the law of God.” Ah no! the heart that has learned the grace of God has learned also the language of grace — and how much more effective is this upon other hearts than the stern exactions of law! All is mercy at the end of Romans 11, and nothing is to becloud this blessed reality in the stirring up of the hearts of saints to a proper sense of responsibility. Indeed, mercy is to be the very basis for this. Appreciation of the mercies of God is to be the very motive spring of all our conduct. This makes the path wondrously simple. Let us freshly keep in memory “the beginning of the gospel of Jesus Christ” — the great, pure mercy that has saved us from the dreadful guilt and ruin in which we were bound, exposed to eternal judgment, and in bitter misery. Is this much to ask? — nay rather, is it not the wholehearted desire of every saved soul, to think much and deeply upon this blessed mercy? — to think of Him who gave Himself a suffering, bleeding sacrifice for our eternal redemption?

If this is so with us, shall we for a moment shrink from His gentle request that we present our bodies a living sacrifice, holy, acceptable unto God? Is it not rather a service that appeals as fully to the intelligence as to the heart?None but He could be the dying sacrifice, presented in all the pure fragrance of His Person to God, in full, unqualified devotion. But it is the wondrous privilege and proper service of all saints to present their bodies a living sacrifice to God. Who can conceive the unutterable joy of this who has not done so?Who can find pure, quiet rest of soul, who has not bowed his shoulder to the yoke of the Lord Jesus? All other striving after a tranquil, rejoicing spirit will end in disappointment, however fair appearances may be — for nothing can substitute for this unreserved submission to Him who is Lord of all.

But, be it remembered that it is not unsaved souls who are asked to present their bodies to God: it is those who are saved — the “brethren,” as Paul calls them. No unsaved soul is asked to present anything to God, but rather to receive the salvation that God presents to him. This is a vast difference indeed. For John 3: 16 is the message to the poor, lost sinner — “For God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life.” There is no thought here of the sinner making a sacrifice, but he is just asked to believe in the blessed sacrifice God has made for him — the sacrifice of His own Son. This alone assures him of not perishing, but having everlasting life. Wondrous grace — pure and free, simple and plain! And it is grace for “whosoever will.” If you have not, dear reader, received the Lord Jesus by faith, let no more precious time go by in neglecting your needy soul and neglecting this gracious Savior of sinners. How can you afford such serious procrastination? How can you think of having to answer to a holy God for all your sins? And above all for the sin of ignoring His own Son and His great salvation?Only receive Him, only believe Him: He will gladly save you right now.

But if already saved through faith in the Lord Jesus, and thus delivered from all fear of judgment, what can be more becoming, more intelligent than presenting our bodies as living sacrifices to God?This indeed shows the effect that grace has upon us. For though assuredly it adds nothing to God's grace, yet is it a bright and sweet reflection thereof. Who would not approve such a result?Indeed how could we think of any lower response to such mercy as has saved us from eternal ruin, and has heaped upon us spiritual blessings and riches beyond the heart's conception?

How far from servile bondage is this! It is willing, rejoicing service in liberty. For the Master to whom we present our bodies is One whom we know to have our own very best interests at heart. What peace to the soul this is. For weak, ignorant, erring and unstable as we are in ourselves, we need One just such as He to take us fully in hand, to care for, guide, preserve, train, and teach us. What rest thus to be done with ourselves, and to be just clay in the Potter's hand, willing and thankful to be fashioned in His way.

Will this not have results far beyond all that our own energy, determination, or will power could even hope to attain? Indeed yes; for the resulting work will be God's work, not ours. Our hands, our feet, our lips will respond gladly to His sovereign work within us. Activity, diligence, labor for His sake will not be lacking, nor will it be mere fleshly activity. For the heart will be found delighting in the sublimely glorious truth, “It is God which worketh in you both to will and to do of His good pleasure” (Phil. 2: 13).

Nor do we well to avoid the significance of that pregnant word, “sacrifice.” It is the way of blessedness for our own souls — for “it is more blessed to give than to receive.” But what is a little earthly loss to one who has known the riches of heavenly joys? What heart touched by the grace of God does not respond to those serious, searching words of the Lord Jesus — “If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me”? (Luke 9: 23). The cross here is no unwelcome trouble or sorrow (as people would feign apply it), but willing self-denial for the sake of Christ. It is the heart truly entering into the meaning of the cross of Christ, which speaks of a willing relinquishing of every natural possession or advantage, for the sake of the glory of God. O that we had more heart for gladly taking up our cross — whether as a beginning of service to our adorable Lord, or whether “daily,” in the details of experience. How small a sacrifice it is after all — indeed nothing, for those who truly value the sacrifice of Himself!

Verse 2 gives us a definite application of this principle. For it is the natural deceit of our hearts to suppose ourselves obedient to God's claims, while not exercised concerning those things that are in reality contrary to Him. “This world” has its own standards, methods, and objectives. While unsaved, we doubtless partook of its character in these things. But the knowledge of Christ calls for a complete transformation. Shall we now think of conforming ourselves to a world guilty of the rejection of Christ? — a world lax in its standards, unholy in its methods, and selfish in its objectives? God is not in all its thought: the comfort and ease and indulgence of the flesh is its exclusive occupation. To be conformed to it is but weakly submitting to its fleeting vanities and folly. “But be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.”

Verse 1 has spoken of “your bodies”; verse 2, “your minds.” Let the mind be renewed by engaging itself with God's standards, ways, and objects: this is transformation. “As a man thinketh in his heart, so is he.” Thoughts are clearly the spring of all conduct. While we were “of the world” our thoughts could only centre in the world: but now that we “are of God,” shall we turn our thoughts back to the world again?

But this transformation is real, and accomplishes results. When thus the mind is renewed, there is the vital, experimental proving “what is that good, and acceptable, and perfect, will of God.” It is not merely “knowing” His will, but “proving” it. Shall we not then challenge ourselves when sometimes anxious to know God's will in a certain matter?Let us go deeper, and inquire. Do we want to prove God's will in experience? Indeed, we may often be denied the absolute knowledge of His will in many cases; but at the same time be blessed in the experiencing of it. But this is only possible by means of a mind firmly set upon Him, accustomed to His presence and confident of His supreme wisdom and love. This is a complete contrast to occupation with the world.

Now from verse 3 this transformation of the mind is applied to practical service, which is the subject to the end of verse 8. The apostle speaks, not peremptorily, but “through the grace given” to him — a most gracious expression — to each individual saint, to ask that his thoughts be not haughty and self-exalting, but sober, according to the measure of faith given by God. For our thoughts mold our actions, of course, and these must ever be guarded and guided by the vital principle of faith. For if the mind acts apart from faith, all is pride and vanity — a sweeping wind that leaves no rain. And there is danger in going beyond the measure of our faith. What another may do by faith, I may not have faith for doing at all. If so, let me not attempt to imitate his action. Better to go quietly and act according to our own measure. Ephesians 4: 7 speaks of “the measure of the gift of Christ.” This is different, but holds the same principle for us. I shall badly fail if I try to imitate another's gift. My gift is measured out by Christ in glory, and God has given me a certain measure of faith. Let me then remember the source of all gift and power, and act as personally subject to Him. One may be decidedly limited in a certain line, another in a different line, but our limitations ought to be heeded: they are a reminder of our dependence, and should certainly keep us humble.

For it is the wisdom of God that causes this diversity. What sort of a body should we have if the functions of every member were perfectly identical? Each member must be just what it is, keep its own place, and do its own work: if so there is normality and health. “So we, being many, are one body in Christ, and every one members one of another.” This is the sphere of service closest to us, of course. It is insisted that we are members one of another. This is plainly for practical purposes; the doctrine of the Church does not engage us here. But the Church is nevertheless the first field for the service of saints.

To mark the clear difference in gifts ought rather by far to encourage than discourage us — for it is proof of divine working. For God is not so limited as to have to duplicate. To thankfully use what we have is the way of faith — and to delight in the proper working of other gifts also. But grace is always given for the use of gifts, and it is only proper for us to use fully the grace given, while not surely forcing ourselves beyond our measure.

If we prophesy then, let it be according to the proportion of faith. This requires some grounding in the Word of God, for we must speak only what is pure, sober truth, and what is appropriate for the need. Faith goes together with the Word here: the soul should be simply guided of God, in simplicity, and make no pretense of more than its own capacity, for this is one of the gravest of dangers in Christian service. I cannot expect to make profitable to the soul of another what I have not myself learned personally from God.

After prophecy, we find ministry. From the context it is evident that this is not ministering in temporal things, such as is the deacon's place: it is spiritual service. It differs from prophecy, however, in this, that prophecy is the word of power from God to exercise souls, while ministry is the lowly service of meeting needs of those who are exercised. It is blessed work. Teaching is different again, in that it is primarily addressed to the intelligence, and cannot fill the place of prophecy or ministry. Exhortation is simply the stirring up of souls to act upon the truth. These four are then gifts that are occupied with the Word, and the spiritual welfare of souls.

Following this we have three gifts which certainly require no less spirituality, but are concerned more particularly with the proper temporal welfare of the saints, first, in provision, (for giving is counted a gift); secondly, in rule (and how needful the exercise of careful guidance — a firm yet gentle restraining hand — among the saints); and thirdly in protection, (for this showing mercy implies succor in time of need, when cares, trials, infirmities come in as an oppressing enemy, and defeat is threatened. It may be compared to the mercy of Hebrews 4: 16 — “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.”

Each of these then is in its place, and the manner of its exercise clearly given us. Giving is to be “with simplicity” — not in a hesitating, grudging, or patronizing manner, none of which savors of the grace of Christ. Ruling, or leading, must be with diligence: carelessness or half-heartedness here will have sad consequences. It must be considered a very real and solemn responsibility. And showing mercy is to be “with cheerfulness,” for we are in danger of becoming weary and impatient of having to protect saints against the weakening tendencies of their cares, trials, and infirmities. How good to see a cheerful spirit engaged in such a work!

From verse 9 to the end of our chapter the prominent thought is not service, but fruitfulness, not work, but the virtues proper to every day living. It is Christ lived in every detail of life. Let us then meditate well on these simple exhortations, for they hold the secret of much blessing for our souls.

First, love is to be unfeigned: it is a root principle of all true fruit for God. Pretense of any sort has no place. This connects necessarily with abhorring evil, for love is energetic and sensitive: evil is thoroughly revolting to it. And just so, on the other side, there is to be a cleaving to what is good. Well for us to often test our souls by these two things: do we positively abhor evil, and cleave earnestly to good? This is the real activity of love, for love cannot but feel strongly against what is harmful to its object, and favorably toward what is beneficial.

Then there is the circle of “brotherly love” — the Christian circle: in this we are to be “kindly affectioned one to another.” This is tender consideration as in a closely attached family. As regard honor, rather than seeking it for ourselves, let us delight in paying it to other saints — drawing attention to their virtues and work rather than our own.

Nor must this decrease our own diligent zeal, leaving us slothful, as is often a tendency when we see others honored and not ourselves. But let us rather maintain a true inward fervency of spirit that preserves from every discouragement and makes us not dependent upon the approval of men. Thus, “serving the Lord” will be a very real thing to us — no mere formal phrase or idealistic sentiment.

“Rejoicing in hope” is a practical continuance of that same joy in hope of the glory of God which filled the heart at conversion (cf. Rom. 5: 2). For the hope itself has not changed — in fact is nearer than when we believed: why then should our joy wane? Is tribulation sometimes the answer? “If thou faint in the day of adversity, thy strength is small.” Let us consider Him who endured such contradiction of sinners against Himself. This will give us patient endurance and will not decrease our joy: but intimately connected with this is persevering in prayer, for joy and endurance are dependent things really — dependent upon communion with the Lord. Good for us not to let this lag, for a little carelessness here can have direful results.

But communion with God will not leave us indifferent to the temporal necessities of saints — rather the reverse, for in His presence the heart learns to care for all His interests. Nor thus will hospitality ever become a burden to us. Not that hospitality is the indiscriminate welcome of everyone: 2 John 10 & 11 prove the need of discrimination, as do such passages as Romans 16: 17; 2 Thess. 3: 14, 15; Titus 3: 10, 11; 1 Tim. 5: 22. These are plain exceptions to the general rule of a cordial welcome; and some in entertaining strangers have entertained angels unawares.

But on the other hand there may be persecution: this should be no surprise to us, but in fact an occasion of rejoicing — “for great is your reward in heaven” (Matt. 5: 11, 12). Then why ought we to curse those who are guilty of the offense? It is not God's time of cursing, but of blessing in mercy to sinners who will receive His Son. Let us bless them — speak in compassion toward them — desirous of their eternal blessing. This is to be so whether the persecution comes from unbelievers or from believers. What blessed fruit of the grace of Christ in the heart is this blessing for persecution!

Do others have cause for rejoicing? Let us rejoice with them! This may not be easy if there are thorns or sorrows in our own path, but it is true, unselfish Christian character. Or do others weep? Let us weep with them. We may not be so ready to do so if our own circumstances are pleasant, but it is a pointed test of our selfishness or unselfishness. Philippians 2: 4 is a needful reminder to us: “Look not every man on his own things, but every man also on the things of others.” Yet in this we are to have no favorites; but to have the same mind one toward another: partiality is foreign to godliness. Nor ought “high things” to engage the mind, as though our intelligence were on a higher level than average. The following phrase here is nicely expressed in the New Translation — “going along with the lowly.” This is true greatness and genuine Christian grace. “Be not wise in your own eyes” is an important accompaniment of this; for seeking to impress others — perhaps specially the lowly — is a rather real danger.

From verse 17 to the end of our chapter we see what is the godly attitude toward those who wrong us. We are not to reward them in their own coin: “eye for eye, tooth for tooth” has no place here. If we do as they do to us, we are thus far making ourselves like them — and how can we dare to so lower Christian character? If others do wrong to gain their own ends, let this only make us the more purposed in heart to “provide things honest in the sight of all men.” Do we fear we shall suffer if we do not resort to the same questionable methods that others do? Let God answer it: “Them that honor Me I will honor; and they that despise Me shall be lightly esteemed.”

Nor, on the other hand, are we to be contentious even concerning the dishonesty of others?If at all possible we are to live peaceably with all men — that is as much as lies in ourselves. This does not mean sacrificing righteousness or what belongs to God, but as regards our personal ways and character giving no occasion for the enmity of others. They may of course even then be full of enmity, but it is well that we do not let the fault lie at our door — nor indeed are we to feed their enmity, no matter how determined it is.

This may mean the sacrifice of personal rights, but if walking by faith we shall steadfastly refuse to avenge ourselves. Let the enemy rage if he will, but let us never rush to our own defense. “For it is written, Vengeance is Mine: I will repay, saith the Lord.” Good for us to remember that only our God knows both the time and the measure of recompense that is perfectly suited. “Faith can firmly trust Him, come what may.”

More than this, however, we are to show positive goodness in return for evil. This is not easy for pride. If an enemy is in need, we ought to be ready at hand for his help. This will act as coals of fire on his head, burning into the conscience. Not indeed that this supposes any kind of cringing to him; but we are to act in the same lowly dignity of faith and kindness as we would to a friend in need.

Thus we are led on to verse 21. Evil is a subtle influence always, and it has gained a victory if it finds in us a spirit of exasperation or discouragement. Let us give it no such satisfaction, but by maintaining unswerving habits of good, be ourselves the overcomers. How many victories we miss through neglect of our abundant resources of good!

Romans 13

Subjection to Proper Authority

This chapter is as clear as can be in its teaching: nothing but a spirit of rebellion could find difficulty with it — except possibly in the matter of how far this subjection to government is to extend. Plainly, if matters are simply governmental, even though their requirements are in our estimation unjust and discriminatory, detrimental to our personal comfort or welfare, the honorable Christian attitude is submission. Anything else is resistance of God's established order, and we may expect to suffer for it. Everyone knows that the governments of the day, whatever form they may take, are not guided by pure truth, honesty, and fairness, but this is in no way to affect the Christian attitude of subjection. God has set up the authority — not the particular form of it, nor the abuses of it. The only alternative, if authority were removed, is an indescribable state of anarchy, every man free to indulge his evil will to the full. Which of us would choose this?

“For rulers are not a terror to good works, but to the evil.” This is certainly the normal state. There is a point surely beyond which we must render no obedience either to rulers or anyone else except God. If they were to demand of us what is due only to God — worship, for instance, as in the case of Daniel with Darius, or his three friends with Nebuchadnezzar — we must firmly refuse. If they require us to definitely sin against God, it is for us to boldly use the language of Peter — “We ought to obey God rather than men.” But this is far different even than unjust statutes or practices that are hard and oppressive. So long as a good conscience toward God is not compromised, it is better that we suffer in subjection, and commit the keeping of our souls to God, as unto a faithful Creator. We must remember that “the heart of the king is in the hand of the Lord: He turneth it whithersoever He will.”

In general, however, if we do good, we find the authority God's minister to us for good. He is but one of God's means of recompensing on earth what we practice — good for good, evil for evil. 1 Peter 3: 13, 14 brings together the two points — first, “who is he that will harm you, if ye be followers of that which is good?” This is a normal condition of things contemplated. But verse 14 allows for the possibility of an abnormal state — “But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be ye troubled.” Blessed to know that no circumstance, normal or abnormal, is beyond the power of the grace of God for maintaining a calm, steadfast testimony.

Subjection of the ungodly to authority is purchased only by fear of punishment. But fear of consequences is certainly not the only principle that should restrain the Christian from disobedience — “not only for wrath, but also for conscience' sake.” To maintain a good conscience toward God subjection to authority is a plain necessity. We may ourselves judge, that a certain act is not intrinsically evil, but if it controverts authority, it is indirect, but nonetheless definite disobedience to God.

The payment of taxes is directly connected with this. It is by this means that government is supported, and it is the plain responsibility of the believer to pay all that is required of him, in simple honesty. We partake of many advantages of government: why should we not be thankful to pay for them? If authorities are guilty of abusing their power, by wrong use of money, etc. for this they will have to answer to God; but it gives us no liberty to withhold what is due from us. If we would so excuse ourselves, this is but the subtle working of selfishness taking advantage of wrong to justify wrong. Whether then tribute, custom, fear, or honor — what is due we must render without regard to our thoughts of the person or persons who are in authority. It is the authority — not the person — to which we owe subjection.

Verses 8, 9, 10 give us, not simply authorities, but what is due to all men. “Owe no man anything, but to love one another.” This is a debt that can never be fully paid up. Paul's knowledge of the gospel and his love for men made him “debtor both to the Greeks, and to the barbarians, both to the wise, and to the unwise,” and this is the case, in whatever measure, of all saints. But it is very clear that debts in temporal things are to be avoided. “The borrower is servant to the lender” is a truth to be well considered.

“Love is the fulfilling of the law.” It is the root principle from which all real obedience must stem. Law itself, however, while demanding obedience, did not supply the love to produce obedience: hence those who were under law were in a far less likely place for fulfilling the law than those who are not under law but under grace. For it is under grace that “the love of God is shed abroad in our hearts by the Holy Ghost who is given unto us.” This simple yet blessed principle is clearly expressed in Romans 8: 4 — “That the righteous requirement of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.”

We have seen in verses 1 to 7 subjection to government; in verses 8 to 10 love to all men: now the chapter closes (vv. 11 to 14) with the armor of light. All of these things have a plain reference to testimony, and all are a decided protection for the saint. But subjection to authority or love to all men does not mean by any means the giving up of truth. The light of truth and honesty is to shine with undimmed brightness in all of this. If we are men who have any knowledge of the times, we know that it is high time to awake out of sleep. The world is in darkness, and utterly dead toward God. The believer is in the light, and is alive to God; but he may be sleeping — not using the light, yea hardly sensible of the infinite difference God has made between him and the world. But our salvation — that is, our deliverance out of the world, from the very sphere and presence of sin — is nearer than when we believed. If we were impressed with the realities of eternity when we first believed, how much more so ought we to be now, when we are nearer to the Lord's coming than ever before!

We who believe have salvation of our souls now: but the salvation of our bodies is a different subject, and will be accomplished perfectly at the coming of the Lord. Are we sensible of what a tremendous change this will involve? It will be a transfer from the circumstances of “the night” to those of “the day.” For while we ourselves are not “of the night,” but “of the day,” yet we live in the world in its time of night and are surrounded by men of the world who are “of the night,” and whose delight is in “the works of darkness.” But these circumstances are most certainly not to govern us. “The night is far spent, the day is at hand. ”Do we therefore want anything to do with “the works of darkness”? Let us rather cast them off as a filthy garment, and put on the protective armor of light.

For the light is a decided protection against the subtle workings of evil. The brighter the light the more it will repel the predatory beasts of this world. Hence, let our lights shine brightly amid the darkness. Not that the Christian's light is merely a protection: it is more than that: it is a testimony to the truth and righteousness of God as revealed in the Lord Jesus Christ. O that we might let the confession of Christ be constantly a shining light on all our path!

Verse 13 reminds us that this light means honest transparency of life and walk — no deceit or covering up — an affliction that we all too easily acquire and too proficiently dare to practice. But that is the very essence of the darkness, as are those vices immediately warned against in this verse — rioting and drunkenness, clambering (licentiousness) and wantonness, strife and envying.

“But put ye on the Lord Jesus Christ.” The context here clearly decides the meaning for us. There is another line of thought altogether in Galatians 3: 27, which tells us. “As many of us as have been baptized unto Christ have put on Christ.” Baptism thus is the putting on of Christ as an outward profession — the external assuming of His Name publicly. But here in Romans 13: 14, it is no initial ordinance, but the putting on of Christ in the practical daily conduct of life. We have been told to cast off the works of darkness, then to put on the armor of light, and now to put on Christ. Is it not clear that this implies that to actually put on the armor of light we must put on Christ? Thus moral uprightness, honesty, kindness do not in themselves constitute the armor of light, for the vital centre of the whole matter is the confession of Christ. If the Lord Jesus is not seen to be the regulating power of the life, all apparent goodness and morality very soon find their level as mere self-righteousness, and are not the armor of light at all.

Putting on the Lord Jesus Christ then is the positive practical power for good. On the negative side we are told to “make not provision for the flesh, to fulfill its lusts.” How important a matter this is! It is not warfare or contending against the flesh. This would soil me as effectively as indulging the flesh. But I am not to feed it: make no provision for it whatever. It is there, and all my energy or zeal will never eradicate it. But let me turn away from it simply. If I do not feed it, it will not thrive; while the spiritual nature, being fed with the milk or meat of the Word, will be that which grows and thrives. Solemn for us to think that in whatever measure I make provision for the flesh, in the same measure will it cause me trouble. If we deliberately put temptation in the way of thieves and robbers, will they not take advantage of it?And there is no thief more despicable than the flesh.

Romans 14

Personal Conscience Toward God

In Romans 12 we have seen instruction in many details of moral conduct. In such cases conscience has no liberty to take any stand but that of truth and honor. Just so in Romans 13, where questions of government are involved. For conscience sake I must be subject. If conscience requires my disobedience to authorities in order that I might obey God, it is a different matter; but I cannot plead that conscience allows me to disobey authorities simply because I see no evil in disobeying. I have no right to have so careless a conscience. Conscience is not to be the judge in such cases, but is rather to be subject to the Word of God.

Romans 14 however, shows fully the need of exercise of every individual's conscience before the Lord, and for the consideration of the consciences of others. Various indeed are the conditions of conscience in various saints of God — much no doubt depending upon understanding and growth in grace. If one were to claim that conscience allows him to do what he knows the Word of God condemns, that is not conscience at all, but gross self-will. It is of utmost importance that we have consciences exercised and formed by the Word of God.

But there are many matters in the affairs of life that have in themselves no serious moral or spiritual significance. Examples of these are the eating of meat, drinking of wine, or abstaining from it, and the observance of days. Doubtless this was most pronounced at the beginning of Christianity — Jewish believers particularly being loathe to forget their special religious days and formal ordinances. Yet there is doubtless much that answers to these things in our own day — consciences somewhat in bondage to conceptions of early training, and not easily laying such things aside even after conversion.

If a soul were thus weak in the faith, this is not the slightest reason for disputing with him. Let us rather discern where a man's heart is as regards the Person of the Lord: the other is of no real consequence. By experience and learning more of the blessed Word of God, much that is unnecessary will drop off. The subject in Romans is not reception to the breaking of bread, though the truth here does without doubt have bearing upon this. "Receiving" is showing fellowship as a Christian to a Christian. Nothing is more unseemly than argument on points of no importance when Christians meet face to face.

If one then eats freely with a good conscience, let him not dare to despise one who feels bound to a vegetarian diet — nor indeed let not the latter judge the former. It would be shameless to make a show before the other, or to seek to put one another in a wrong light. Certainly one must not be allowed to impose his conscience on the other.

“Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.” To make one or another of these points a regulation as regards fellowship would be the most miserable sectarianism. Thank God He cares perfectly for all His saints, and has tenderest concern for the proper exercise of their consciences. He is the Master, and the upholder of His own.

“One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.” The reason for regarding special days can easily be seen in Judaism. God had established them in that system of things — certainly only as typical of better things to come, and not in themselves of any spiritual value. Yet if souls still clung in measure to the observance of those days as something that conscience requires of them, let no issue be raised on this account. Nor on the other hand are they to be allowed to require it of others.

The observance of the Lord's Day is a far different matter. This was never imposed upon man, never in the least degree regarded as a commandment in Scripture, but rather indicated as a privilege graciously given by God in intimate connection with the free grace that the Gospel brings. Consequently it is a matter for the discernment of the heart as in the presence of God — a matter to be understood and appreciated only by those who understand and appreciate Divine grace. The disciples gathered together to break bread on the first day of the week. Their hearts overflowed with thanksgiving. The exacting demands of the sabbath day had nothing to do with this. It was a willing-hearted people who took advantage of this day of the Lord's resurrection to seek in some special measure to please and honor Him.

What Christian could dare to say that he had a conscience against such service as this?Indeed, a thankful Christian heart rejoices to think of being able to have one day a week specially set aside in which he can refrain from all secular employments and pursuits in order to wholeheartedly devote the day to the Lord's pleasure. Will any Christian claim that he has a right to use this time for his own selfish objects and interests? Sad, shameful exposure of where the man's heart is!

Certainly no law requires him to give this time to the Lord: this is plain; but let us remember that no law required our blessed Lord to give Himself for us. Pure love was the motive of His heart. Can it be that there is no response of love in our own hearts? Not so much that we would even seek one day out of seven to quietly sit down to learn seriously of Himself? “I was in the Spirit on the Lord's Day” is a word of blessed example for us, — not impelled by law, but “in the Spirit.”

If, on the other hand, a man feels that the Lord's authority is in the scrupulous observance of other days, let him not ignore his conscience. Let every man be fully assured in his own mind as the Lord's authority over him, and gladly seek to own that authority in practice. Whether he eats or refrains from eating, let it be with a heart that can freely give God thanks.

For in living or in dying, man is no independent creature, answerable only to himself. This principle of course has strongest application to the believer, for he acknowledges the Lordship of Christ. “We live unto the Lord,” — “we die unto the Lord” — “we are the Lord's.” Yet this Lordship is not only over believers. He is Lord of all. To this end He both died and now lives, that He might be Lord both of the dead and living.

Thus we are plainly not to judge or belittle our brother in regard to these personal matters of conscience. For we shall stand before the judgment seat of Christ as well as he. In spite of the fact that he may have been mistaken in his thoughts, and we correct, yet he may receive more approval than we because he sought honestly to obey the Lord — sought to maintain a good conscience — while we in effect trampled upon his conscience. Solemn consideration for our souls!

The Word had long before recorded that every knee would bow to the Lord, and every tongue confess to God. Let us not then think that our brother must bow to us. The more pre-eminence any man seeks here, the more keenly will he feel his humbling then: he will bow and confess. “Everyone of us shall give account of himself to God.” None then can answer for his brother: all will be solemnly personal. How necessary then that we learn now to stand upon our own feet, our consciences individually exercised to discern both good and evil.

Thus we see that the soul must first of all be governed by the authority of the Lord. From verse 13 to the end of the chapter a further motive is set before us — that is, the love toward a brother that cares for his welfare. It is possible for one to boast that he is subject to the Lord, when he shows no proper concern for the blessing of the saints of God. This is hollow sham. If anyone says he loves God, let him love his brother also.

Knowledge is not given to us for the purpose of judging one who has not the same knowledge. A proper knowledge of God would “judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way.”

Knowledge then is spoken of in verse 13, and Paul shows clearly that in his own mind there is no shadow of doubt as to it — “I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself.” As regards the creation of God, a soul taught of God can discern that these things do not in themselves have any moral character of evil. The evil is of course in the heart of man who corrupts these things. But if a Christian does not have this discernment such as Paul had, then whatever he regards as unclean is unclean to him. If he indulges in it, his conscience cannot but be defiled.

Hence, I must not make a show of my liberty before such an one. It would be no Christian courtesy to invite him to a meal that included meat or anything else that he considered unclean — nor to eat it coolly before him. Such measures to seek to break down his resistance are a shameful disregard for his soul's prosperity: love is not in it.

“Destroy not him with thy meat, for whom Christ died.” The attitude of disregard for a brother's conscience is the very principle of destroying him. But Christ died for him! — how great a contrast. He sacrificed His life to save him from destruction. Shall we sacrifice nothing for the sake of the blessing of saints of God? Let not our callous actions bring disrepute on that which in itself we know to be good — for men are quick to attribute to our doctrine any wrong ways we may be guilty of.

“For the kingdom of God is not meat and drink; but righteousness and peace, and joy in the Holy Ghost.” How many minor points men will occupy themselves with! And how unwilling it seems we are to forego our own privileges for the sake of “righteousness, and peace, and joy in the Holy Ghost.” Are these things not precious and real to us when we willingly deny ourselves for the sake of other saints?

This is truly serving Christ. It is a poor thing to be mere slaves of our convictions. True convictions should make us bondservants of Christ. If in these things it is really Him we are serving, we shall be acceptable to God and approved of men — not of course all men, but all right-minded men.

This is certainly no matter of giving up truth. Truth is not ours to dare to sell at any price: it is a trust given us of our Master, and we must be faithful to Him in it. But mere personal privileges I may and indeed ought to give up for the sake of others. It is an essential principle if we are going to “follow after the things which make for peace, and the things wherewith one may edify another.” There is no real service without the willing spirit of self-sacrifice. If the saints of God insist on their own rights, will they be at peace? will they edify one another?

“For meat destroy not the work of God.” Let us act on this, that God's work is far more important than our own selfish appetites. “All things indeed are pure; but it is evil for that man who eateth with offense.”

Since this is so, then “it is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak.” While such “creatures of God” are “good” in themselves, as 1 Timothy 4: 4 teaches us, yet it is also good to quietly leave them alone rather than to embolden a brother to partake against his conscience. This consideration is but the normal grace of Christianity.

“Hast thou faith? have it to thyself before God.” Faith must be an intensely personal thing. To press my faith on another would be virtually to do away with his exercise of faith. If I am before God, then let each individual saint be also before God. I cannot expect to be happy if I am judged in the thing that I allow. He that doubts is judged if he eats because it is not with the full liberty of personal faith that he eats. If we have any real concern for our brother we shall wholeheartedly seek to have him act only in faith. “For whatsoever is not of faith is sin.” It is a solemn, sweeping statement. Sin is not merely in the outward acts of men, but in everything in which faith does not have part. Shall we dare thus to virtually make our brother sin?

Romans 15

The subject of Romans 14 continues through verse 7 of Romans 15. We have seen first the Lord's authority in regard to men's consciences, then love toward our brethren a reason for considering their consciences. Now a third reason completes the treatment of the subject — a reason of greatest importance. This care and consideration is for the sake of the glory of God (vv. 5 & 6). When we think of our brethren, do we think seriously and honestly of God's glory? This is the highest, most blessed object that can be set before our souls. Do we have hearts fully set on glorifying the One whose counsel of grace has destined us to be glorified together with His blessed Son? How searching, solemn a question for every child of God! Shall we in practice honor or dishonor the God of glory? It is one or the other. Let the Christian heart soberly reflect on this most serious of all issues as regards responsibility.

“We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.” Does one Christian have the privilege of clear enlightenment whereby spiritual strength is given him? If so, he “ought to bear the infirmities of the weak.” It is a moral responsibility (he “ought to”), that he might properly represent “the God of patience and consolation.” For our God has seen fit in infinite grace that His glory should be intimately connected with the welfare and blessing of all His people. Blessed truth to contemplate! With such thoughts before us, can we dare to callously proceed to please only ourselves? If we are blessed, it is not in order that we might proudly display ourselves, but in order that we might be a blessing to others.

“Let every one of us please his neighbor for his good to edification.” This is not the character of the mere “man-pleaser.” The object here is not simply to please our neighbor, but to serve his best interests in edification. I must think of the welfare of others more than of my own.

“For even Christ pleased not Himself; but, as it is written, The reproaches of them that reproached Thee fell on Me.” How touching, how sobering a word! Do we take time to think much of the lowly Son of Man — He who left the bright glory and majesty of Heaven and came to minister in tenderest compassion and goodness to the need of His creatures? Do we remember that He sought here the Father's glory and the blessing of man — not insisting upon the rights that were by nature His own? Glory, honor, dominion, and power were His, yet rather than asserting these, He would bear the reproaches of them who reproached God. For His love man returned hatred, yet He went on serving man's need. It was not pleasing Himself: it was bearing pain, shame, and sorrow for their sakes — because the glory of God was His object. He fully identified Himself, though in humiliation, with the God whom men reproached. How blessed a testimony to the glory of the living God! Does it not attract the fervent adoration of the Christian heart?

But this wondrous character of His is not only for our admiration. “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.” The Old Testament Scriptures unite in directing our gaze toward the Lord Jesus, that there may be some real effect in our own lives. These things are written for our learning, not for our entertainment. If we marvel at the gracious character of our Lord, do we seek to so learn of Him as to follow Him in the practice of our own lives?

For our learning of Him has this special end in view — “that we through endurance and encouragement of the Scriptures might have hope.” This is endurance in following His steps — not fainting in the day of adversity — but enduring all things in view of the glory to be revealed. This endurance stimulates and makes deeply real in the soul that “hope that maketh not ashamed.”

Along with this is “encouragement of the Scriptures.” Do we find encouragement in such a quotation from the Old Testament as in verse 3? It refers directly to Christ, — “The reproaches of them that reproached Thee are fallen upon Me.” Yet, if a child of God is bearing patiently and willingly any sort of reproach or trial for Christ's sake, is this verse not of the sweetest encouragement to him? Ought it not to encourage us to bear much for the glory of God and the blessing of souls?

It is this that verses 5 and 6 apply so tenderly and appealingly. “Now the God of endurance and of encouragement give to you to be likeminded one toward another, according to Christ Jesus; that ye may with one accord with one mouth, glorify the God and Father of our Lord Jesus Christ.” If we would have endurance and encouragement we must look to God who is the source of such virtue, and He can enable us to have the mind that was in Christ Jesus, toward one another. This produces, even where there is diversity of opinion and various degrees of progress in the truth, a godly, fervent unity that glorifies the God and Father of our Lord Jesus Christ. How unspeakably blessed when this is the case! To be of one accord, of one mouth, is to have hearts unfeignedly united in honoring and following the Lord Jesus, and not sidetracked by lesser considerations. This is not by any means relinquishing the truth of God, but holding it firmly, while making no issue of small matters that are the affair of the individual conscience.

“Wherefore receive ye one another, as Christ also received us to the glory of God.” This sums up the entire subject that begins with Romans 14: 1. Nothing less than the glory of God must be our object: it was to His glory that Christ received us, and we must receive saints in the same spirit and on the same principle. In His receiving us we see grace and truth perfectly blended. We cannot ignore either if we would act for the glory of God. Receiving promiscuously without godly care and watchfulness would dishonor the God of glory no less than would our refusing souls because their consciences would not conform to ours on minor points. May He give us unwavering fidelity to Him and more tender, real care for His own.

The Propriety of the Gospel to Jews and Gentiles

Another subject occupies us from verse 8 to the end of the chapter. The apostle appeals tenderly both to understanding and to conscience in establishing the scriptural propriety of the gospel of grace going freely out to both Jews and Gentiles — showing too the consideration of one another that this would normally produce by the power of the Spirit of God.

First he speaks of Jesus Christ as “minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.” This was truly the prime ministry of the LordJesus. Promises had been made to the patriarchs, and the nation Israel was in line to receive them. These promises could be fulfilled only in Christ, and He came as Himself the fulfillment of all the promises of God. How many received Him is, alas, a different matter, but His ministry has been fully presented to that favored yet rebellious nation.

But this was not the limit of the ministry of Christ. There was also the object “that the Gentiles might glorify God for His mercy.” The Syrophenician woman was not refused when she took the ground of mercy. This was fully according to Old Testament prophecy, however little the Jews would care to notice it. Psalm 18 is clearly the voice of the Messiah, who says, “For this cause I will confess to Thee among the Gentiles, and sing unto Thy name.” It is Christ rejoicing in being a blessing to Gentiles, and glory given to God.

Then the word of Jehovah is quoted from Deuteronomy 32: 43, “Rejoice ye Gentiles, with His people.” This is a prophecy too, of millennial blessing. Gentiles themselves are bidden to rejoice, along with Israel.

Another quotation — again from the Psalms — is a general call to all Gentiles, and all races to praise the Lord. This shortest of all Psalms (117) is most striking in that it speaks only of Gentiles, Israel's salvation being the occasion of the call. It is “merciful kindness” indeed.

From Isaiah 11: 10 is taken the fourth and final, — “There shall be a root of Jesse, and He that shall reign over the Gentiles; in Him shall the Gentiles trust.” This adds greatly to the previous quotations, for it establishes the deity of Him who was to bring the blessing. He was to be “a root” of Jesse, not simply a branch. In the Branch we easily discern the Son of David, He who came of Israel. But in the Root how different a matter. He is both indeed, but as the Root He is the Source of all, and hence His reign extends over the Gentiles, and they find shelter under His wings.

The blessedness of these prophetic scriptures leads Paul to speak of “the God of Hope.” Had these prophecies not a voice to fill with hope the souls of Gentiles once “without hope, without God in the world”? “Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.” Doubtless there is as much voice here for the stricken remnant of Israel as for the stranger — Gentile. Was all hope gone now that the Messiah had been rejected by Israel? Did the godly feel the pathos of it all in hearts that adopted Jeremiah's language — “My strength and my hope is perished from the Lord”? Let them then rejoice in this, that our God is “the God of hope” — able to “fill” us “with all joy and peace in believing.” His blessed counsel of divine power and grace give us no excuse for the slightest discouragement, but the title rather to “abound in hope through the power of the Holy Ghost.” Why, alas, do we not respond more fittingly?

Now as we draw near the close of the epistle, the truth having been declared in fullness concerning the counsel and ways of God in grace, the Spirit of God leads Paul to speak of himself and of his own connection with all of this ministry.

Personally he was persuaded that the Roman saints were full of goodness, filled with all knowledge, and able to admonish one another. It is not as though he wrote with any suggestion of superiority over them, as though he were the only one able to instruct or admonish them. Nevertheless he had written with God-given boldness and the more so because he was confident of them. It was only “in part,” for the Word of God has an infinite fullness, and Paul made no boast of communicating everything to them.

God had given him special grace for a special ministry; and by grace he sought to fulfill this ministry. He had been made “minister of Jesus Christ to the Gentiles, ministering the Gospel of God.”This ministering of the Gospel was the means by which Paul acted as a sort of priest to offer up the Gentiles to God. They had previously had no place of acceptability to God, but now by grace they had; and Paul was the special minister of that grace. Under law the Levites took the place of all the firstborn of Israel, and were sanctified by natural birth for the outward place of nearness to God. Aaron offered them to the Lord for this purpose (Numbers 8: 11). But this offering up of the Gentiles had a far higher kind of acceptability, “being sanctified by the Holy Ghost.” It was an acceptability for heavenly position and blessing. So it is through Paul's ministry that God publicly accomplished this.

Consequently he had something in which he could glory or boast in Christ Jesus, in those things that pertained to God. This was no boasting in the flesh, but a boldness begotten by the assurance of God's having chosen him for this special work, and it the more moved his heart to glory in the Lord, not to exalt himself as the vessel.

He speaks not of other men's work in which he was privileged to have a share, but of work that Christ had wrought distinctly by him in his going out to Gentiles — words and deeds that had power to bring Gentiles into subjection.

Thus he insists it was the manifest work of the Spirit of God, borne witness to by mighty signs and wonders. This was consistent with God's ways; such signs marked the beginning of every change in God's dispensational dealings. It does not follow that we are to expect the miracle to continue the same throughout the dispensation: this would not be consistent with His ways.

But Paul had traveled from Jerusalem and in a circuit to Illyricum (in the north of Greece), traversing all the intermediate territory, fully preaching the gospel of Christ. It was no half-performed work, for he had been laid hold of by the Spirit of God for this very purpose. His great evangelist's heart had responded with fervent energy to the Old Testament prophecies of the Gospel being declared to those who were afar off and had known no revelation from God. He sought new fields, not generally preaching where Christ had already been introduced by another. It was blessed work, the instrument being equipped, called, and guided by God. This energy of faith is not seen in the other apostles in the same way. Told as they were to preach the Gospel to all nations, they did not leave Jerusalem even when persecution scattered the many believers from the city. Verse 21 is a quotation from Isaiah 52: 15, where the prime application is to the glory of Christ being manifested to the nations when He comes in power and majesty. But the gospel brings home to the souls of men an anticipation of that glory, a sight of it by faith before it is revealed. This is what mightily moved the apostle's heart — the Word of God apprehended by faith — a faith that longed to see such faith awakened in souls who had heard nothing of Christ before.

Therefore, he had not yet been to Rome. The gospel had already been established there: there were a goodly number of saints in the city. And though he longed to go there, he considered it of first importance to fulfill his mission in all the parts from Jerusalem to Illyricum. But now his work there was finished, and he anticipated the fulfillment of his great desire of many years to see Rome also.

Yet even now his visit to them he intended to make on his way to Spain, another new field entirely. So he had not become weary of his great pioneer work. But there is no record left us of his ever having seen Spain. The Lord may not have allowed him this fresh field. For we know he was kept long in Rome as a prisoner. And eventually he was martyred there (2 Tim. 4).

It is touching to note how the heart of the apostle sought the comfort of the fellowship of the saints. He counted on their company being a stimulant and encouragement to his soul for the work he looked forward to in Spain.

But first he was going to Jerusalem — and the reason he gives is “to minister unto the saints.” He was to be the bearer of a contribution from the Gentile assemblies in Macedonia and Achaia, for the poor saints of Jerusalem — a famine having occasioned want there. No doubt it was a sweet testimony of affection and unity — so valuable at the time. Yet we may be sure that this was not all that moved Paul's heart. He has already told us (Rom. 10: 1) of his deep longing for Israel's salvation, and this desire doubtless had much to do with his determination to “keep this feast that cometh at Jerusalem.” Why does he not then speak of it here?Can it be that he mentions no spiritual reason for going because he had the presentiment that it would bear no spiritual fruit? Indeed, we know from elsewhere that he did not have the direct leading of the Spirit of God to go to Jerusalem — in fact was warned by the Spirit not to go. The temporal ministry for the poor saints could as well have been carried by another brother.

In all of this however, we may well admire the fervency and zeal of the apostle, while taking warning to our souls that it does not do to so follow our spiritual desires as to leave no ear for the guidance of the Spirit of God. The first is a poor substitute for the latter. And if we determine to act upon our desires, it is one of the deceits of the flesh to use to advantage any circumstance that might seem to justify it. Can it be that this is seen even in the apostle? “Lord, what is man?”

Yet, nevertheless, this temporal fruit of the Gentiles' affection toward the poor saints at Jerusalem, is precious to contemplate: “It hath pleased them verily.” This was no mere sense of duty, though duty it surely is for brethren to minister to the need of brethren.

The Gentiles were in some sense debtors to Jerusalem. “Salvation is of the Jews”; and the gospel had originated in this favored though guilty city. So if spiritual blessing had come from there to Gentiles, it is only proper, as well as an opportunity to express thankfulness, that if the Jews are in need, the Gentiles gladly minister to them in carnal things.

But following the performance of this ministry, to the Jews, Paul's heart was set on going to Spain, by way of Rome, where he would stop by the way. He did indeed get to Rome: whether to Spain or not we are not told. But how much intervened that he had not counted upon! After Jerusalem, two years in prison at Caesarea, the hazardous voyage over the Mediterranean with three months at Melita, then a full two years in a Roman prison before release. His intention had been only to stop briefly there, but God had work for him, and he was forcibly detained.

Nor was he disappointed in his confidence that when he came he would come in the fullness of the blessing of the gospel of Christ. Indeed the fruit of his sojourn in Rome is far beyond our ability to measure — not only in the souls blessed there, but through the many inspired epistles he wrote while a prisoner there. If indeed since that time the gospel has been a prisoner in Rome, yet in spite of this it has gone on and prospered in the blessing of multitudes. Blessed testimony of divine power greater than every determination to silence it! “The fullness of the blessing of the gospel of Christ” does not depend on men's favorable attitude.

Now in his desire for their earnest prayers, Paul appeals to their allegiance to the Name of the Lord Jesus Christ, and to their love in the Spirit — the first objective, the second subjective. How could the Roman saints resist this tender entreaty? It is their striving together with him in prayer that he seeks: it is a battlefield, and he would press them into active service, that they might be fully united with him in the conflict. If we know anything about prayer, we know it means serious conflict with spiritual enemies. Would we rather cease from praying, and allow the enemy to gain the field?Indeed the results of this would be far more dreadful than any conflict! If we would avoid dire consequences, we cannot excuse ourselves from service on this battleground. Nor, if we have any honest devotedness to Christ, would we want to be excused.

But the apostle anticipated strong opposition in Jerusalem, and well he might, for not only was he well aware of the hatred of the unbelieving Jews against him, but the Spirit of God warned him of bonds and suffering awaiting him if he went there. So he asks prayers for his preservation — and as we know, God answered these in His own wise way.

More than this, however, he asks prayers in connection with his ministry to the saints, that this might be acceptable to them. For we must remember that even the believing Jews at Jerusalem were inclined to be somewhat doubtful of Paul (Acts 21: 21), and he evidently desired to use this opportunity to encourage their confidence in him. This temporal gift of the Gentiles was a sweet testimony of Christian affection and unity, and the apostle was most desirous to have it received as such in a gracious spirit of thanksgiving to God.

Then he closes the epistle proper with a word similar to his avowal at the first (Rom. 1: 10-21) of his desire and intention to come to Rome. He wanted it to be “with joy by the will of God,” and so it was, despite his bonds. And he commends them all to the presence of the God of peace.

Romans 16

Communications, Greetings and Closing

This chapter has a character peculiar to itself; and being a fifth subdivision of the last division (chapters 12 to 16) of the book, we may expect in some sense a resume of the practical results of the truth in the lives of saints. Indeed it is manifestly a sort of Deuteronomy — God with man, as it were, rehearsing the ways of the wilderness. Thus, can we not discern in it a little picture of the judgement seat of Christ — ending with its ascription of glory to the God of supreme wisdom, through Jesus Christ?

It is a much longer list of salutations and commendations than we find anywhere else. This should lead us to expect some fruitful teaching of special truth connected with the Lord's commendation of His saints. May His Spirit guide us in discovering something of it for our own souls.

But first we see the careful order observed in connection with the visit of Phebe at Rome. She evidently was the bearer of this epistle, her home assembly being at Cenchrea. Thus Paul commends her to the saints at Rome, and her title to fellowship with them is clear. Such an example is manifestly intended to be followed today, that there should be no reception without clear knowledge of the person. This is simply proper care, and we owe no less than this to the Lord, whose Name deserves every reverential honor. It is lovely also to notice that this is no mere formal letter of introduction, but a warm commendation of one whose service to the saints and to Paul himself merited special mention. He solicits the willing assistance of the Roman saints on behalf of whatever needs this sister might have.

Phebe's name means “radiant”; how clearly thus does she illustrate the bright reflection of Christ in practical life (cf. 2 Cor. 3: 18) — a prime reason surely for His commendation “in that day.”

Then we have greetings to, and warm approval of Priscilla and Aquila, whose lives meant less to them than identification with a persecuted apostle and a rejected Lord. This stand of theirs was a well-considered one, we may be assured. For Priscilla means “venerable,” and gives us the thought of well-proven stability, honor, truth, that commands respect. And Aquila means “eagle,” — a picture of the faith that soars into the very heavens.

Thus, if we find in Phebe the sweet radiance of occupation with Christ, Priscilla on the other hand shows us that the knowledge of Christ is no mere idealistic fancy that carries souls away, but is according to clear, sober, established truth. But although perfectly rational, it is no mere rationalism; as Aquila would teach us. For the true knowledge of Christ draws the heart away from the world and all its things, and gives the character of the soaring eagle — heaven its proper element.

Here then are three outstanding characteristics from whence true service flows, and for which there will be warmest commendation from the Lord: first, the radiant reflection of Christ; second, the lowly, sober, steadfast witness to the truth of God; and third, the character of heavenly-mindedness, with its detachment of heart from present scenes. How well this summarizes the proper subjective character of the church on earth.

Here we see also that there was an assembly in the house of Priscilla and Aquila — not the only one in Rome, for we see indication of four others also (vv. 10, 11, 14, 15).

Next is the salutation to “my well beloved Epaenetus, who is the firstfruits of Achaia unto Christ.” We have already seen the characteristics that are commended. Now is it not rather shown us what will be the issue of the judgment seat — the rewards of godliness? Thus, “well beloved” and “worthy of praise” are in a most becoming place. He is “the firstfruits of Achaia” — a little picture — shall we not say? — of the Church brought to glory — “a kind of firstfruits of His creatures” (James 1: 18) — just a beginning of the harvest yet to be reaped. “Then shall each have praise of God,” is a fitting commentary here (1 Cor. 4: 5).

“Greet Mary, who bestowed much labor on us.” Here we have the blessed truth of exaltation following self-humbling (cf. Luke 14: 11). For she had made herself a humble laborer, by the love that delights to serve; but her name means “exalted.” Shall we not follow her example, — with such an end in view?

Andronicus and Junia are linked together as kinsmen and fellow-prisoners of Paul, and of note among the apostles. On earth they were in bondage, suffering apparent defeat; but the name Andronicus means “victory of men.” Such will be the triumph realized in glory. “Thanks be to God, who giveth us the victory through our Lord Jesus Christ” (1 Cor. 15: 57). Junia (“youthful”) on the other hand, gives to us the contrast to the gradual decay and enfeebling of the long time prisoner on earth. Time here may soon rob us of the fresh vigor and energy of life; but in glory we shall have in this sense “perpetual youth.” “Behold, I make all things new” (Rev. 21: 5) — and this is a newness that will never wear off. For a brief season they had been “the offscouring of all things”; now there is eternal victory and freshness.

Amplias next means “enlarged,” and he is called “my beloved in the Lord.” It is doubtless a contrast to “the day of small things,” and in glory we shall know as also we are known (1 Cor. 13: 12). Brought into a large place, our vision and service will be enlarged.

Urbane follows — “our helper in Christ Jesus,” whose name signifies “man of the city.” Here is the thought of the pure fellowship of the heavenly city — each inhabitant helping in his place for the joy and blessing of all. “God is not ashamed to be called their God; for He hath prepared for them a city” (Heb. 11: 16 JND).

Stachys is connected with Urbane — his name defined as “plant,” and called “my beloved.” This implies permanency in the very sphere of eternal life, with resulting fruitfulness. “Those that be planted in the house of the Lord shall flourish in the courts of our God” (Ps. 92: 13).

“Salute Apelles approved in Christ.” This name means “plain,” and surely teaches us that the blessed light of the glory will dispel every dark and doubtful thing, and all will be clear as the day to our souls. “For now we see through a glass, darkly; but then face to face” (1 Cor. 13: 12). Blessed anticipation!

Next we have an entire company saluted, and it would seem that this marks some change in the line of teaching. As an individual Aristobulus is not saluted, but those who are of his household. His name — “best counselor” seems to point us to the Lord Jesus Himself, who delights to make known His counsel to His friends (John 15: 15). If in verse 5 the gathering mentioned as the church is typical of the entire church, then how easily we might recognize in this company of verse 10 a little picture of Old Testament saints brought to the household of our Lord — “friends of the Bridegroom.” “I have called you friends; for all things that I have heard of My Father I have made known unto you” (John 15: 15). This will be as true for the company of Old Testament saints as for the Church, though both will be distinct companies in the Glory.

Next we have Herodion, a kinsman of Paul, whose name means “heroic.” This may well tell us of the valiant character of the saints in being fully identified with the Lord Jesus in view of His judging the world. Whether or not we are today valiant soldiers, in “striving against sin” we shall be then. “The armies in heaven” will follow Him (Rev. 19: 14). Does this not too have a striking kinship to Paul's heroism for the truth of God in his earthly path?

If all this be true, then we might expect “the household of Narcissus” to represent another company thoroughly distinct. The name in this case means “stupifying,” and it seems evident that we have reached the point where the world has become as it were drugged and insensible to impending judgment. “They received not the love of the truth that they might be saved. And for this cause God shall send them strong delusion, that they should believe the lie” (2 Thess. 2: 10, 11). Do we not then see in the household of Narcissus a picture of that godly company who will suffer persecution and martyrdom at the hands of these insensate earth-dwellers? They are as it were the gleanings of the first resurrection — raised after the main part of it has taken place (Rev. 20: 4).

Next, “Tryphena and Tryphosa” are coupled together as those “who labor in the Lord.” The first means “delicate,” the second, “broken off.” In the former can we not discern that delicate adjustment of the balances of the sanctuary, the penetrating discernment of the Lord of glory in separating the precious from the vile, just as judgment is about to fall? “He stood and measured the earth” (Hab. 3: 6).

Tryphosa (“broken off”) must accompany this, for our Lord will complete the work He begins. The unfruitful branches will be broken off (John 15: 6; Rom. 11: 22). These saints were laborers in the Lord; and the solemn work of discerning and breaking off the vile will be fully for the glory of the Lord.

The same principle applies in the case of “the beloved Persis, which labored much in the Lord.” Her name, meaning “destruction” brings us to the awesome vengeance of God upon the world of the ungodly “Who shall be punished from everlasting destruction from the presence of the Lord, and from the glory of His power” (2 Thess. 1: 9). But she “labored much in the Lord.” Is there not here a reminder of that long, patient, love-begotten labor that is not willing that any should perish, but that all should come to repentance? But patience with the rebellious must come to an end, and then the saints will be fully acquiescent in the solemn resulting judgment.

In his becoming place we find next “Rufus chosen in the Lord.” “Red” is the meaning of his name, and brings to mind the vivid description of the Lord Jesus in Isa. 63, when He returns from the judgment of the nations with garments of world-wide glory — the Conqueror — His garment stained with blood. For, as purple speaks of His royal title over Israel, red on the other hand tells us of the splendor of world-wide greatness. Babylon the great has assumed this scarlet glory now, but she will be humiliated to the dust, and He whose right it is shall be alone glorious in all the earth.

Most salutary in this place is the added word — “and his mother and mine.” Doubtless the mother of Rufus had shown a mother's love and care for Paul. But what is the fruitful principle that will produce the world-wide glory and blessing that Rufus illustrates? The legal covenant will not do it, for this is the bondwoman; both she and her children are slaves. Nor indeed will the corrupt woman Babylon: she is “the mother of harlots and abominations.” “But Jerusalem which is above is free, which is the mother of us all” (Gal. 4: 26). This is the heavenly principle of divine grace, of which the birth of the Lord Jesus is the blessed fruit — His death also, and resurrection. And all who are of faith have the same blessed liberty of being sons of the freewoman — identified in grace with the Lord of glory.

Thus, if Rufus here represents Christ in future splendor and glory, Paul would remind us that the Church also has the same mother. “Now we, brethren, as Isaac was, are the children of promise” (Gal. 4: 28). Isaac is clearly a type of Christ, and as he was son of the freewoman, so are we. Blessed relationship to the One who will have all the world under His feet! As the grace of God has given His Son, so also has His grace linked us up with Him in such relationship.

Verse 14 now gives us a group of five names “and the brethren which are with them.” This would seem perfectly to fall into its place as another distinct company, this time a picture of Israel coming into possession of the great blessing procured for them by the mighty conquest of the Lord Jesus.Let us see how closely the names will agree with this.

Asyncritus stands first, as well he might, for his name means “incomparable.” Psalms 113 refers to this very time, when the Lord will make “the barren woman” (Israel) to be a joyful mother of children,” (v. 9) and the language of Israel will be, “Who is like unto the Lord our God, Who dwelleth on High, Who humbleth Himself to behold the things that are in Heaven and in the earth!” (v. 5, 6) Then indeed will their eyes behold with rapture the incomparable glory of the Lord Jesus Christ. He will have His true place in their eyes, and fullness of blessing cannot but flow from this.

Phlegon however means “burning,” and teaches just at this point a solemnly necessary truth; for the blessing comes only “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning” (Isa. 4: 4). “And He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness” (Mal. 3: 3).

Do we not see the results of this immediately following? For Hermas, meaning “sand-bank” reminds us at once of the promise of God to Abraham, that his seed would be not only “as the stars of the heaven” — type of the heavenly company — but “as the sand which is upon the sea shore,” referring plainly to the earthly seed (Gen. 22: 17). Blessed fulfillment of the counsel of our God!

Patrobas (“a father's step”) follows, for being Abraham's seed, they “also walk in the steps of that faith of our father Abraham” (Romans 4: 12). The fresh vitality and sweetness of faith in the Living God will have its influence in their walk.

The meaning of Hermes is “teacher for gain”; for at long last Israel will have learned to bow the shoulder to the easy yoke of Christ, to find that in learning of Him is true profit. “Thus saith the Lord, thy Redeemer, the Holy One of Israel: I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go” (Isa. 48: 17). This will be blessed rest at last, after weary years of greedily seeking gain only to lose it — “because they sought it not by faith.”

Thus far at least all seems to fall into its fitting place without the least straining. Now verse 15 gives us the last company referred to, and in fact the last of the individuals saluted. We might naturally expect this to be some representation of the Gentile nations who will inherit blessing when Israel has come into hers. And again the meanings of the names bear striking witness that such is the case.

Philologus then means “fond of learning.” This character will not of course be confined to Gentiles, but it will be such a contrast to a former indifference to the ways of God, that the Spirit of God marks it particularly. Thus Isaiah, speaking of the mountain of the Lord's house established at Jerusalem, says, “All nations shall flow into it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of His way, and we will walk in His paths” (Isa. 2: 2, 3). To press home this marvelous truth, Micah uses almost identical words (Micah 4: 1-3). A change indeed from the willing ignorance of God that so marks the Gentile nations today!

Julia is next in line, and “of the wheatsheaf” is a meaning that seems to fit the case perfectly. For this speaks of the fruit of the field (type of the world), rather than of the vineyard, which is Israel. Thus Joel speaks of the Lord's judgment of the heathen — the Gentiles — saying, “Put ye in the sickle, for the harvest is ripe” (Joel 3: 12, 13). The true fruit of the harvest will be gathered, but not without the sharp sickle of judgment doing its solemn work. Our God knows where the fruit is, and how to gather it.

Nereus next, meaning “water nymph” — an ancient seagod — points us again to the Gentile nations, of which the surging, restless sea is ever a picture. Isaiah 60: 5 is a most appropriate comment here, as Israel is told, “Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.” The world's wealth and possessions are thus seen brought into subjection to the Lord of Glory. It will be a wondrous turning to God from idols.

Now Olympas completes the list, and the meaning of his name has not been ascertained with any certainty. However, this was the name of the Greek god of games, which cannot but arouse interest when it so follows Nereus, a sea-god. Thus if we see in Nereus the conversion of the world's treasures, does Olympas perhaps teach us that there will also be a change in its pleasures? “O let the nations be glad and sing for joy; for Thou shalt judge the people righteously, and govern the nations upon earth” (Ps. 67: 4). At any event, the triumph of the Lord Jesus over the gods of the heathen is surely indicated here, and it is difficult to see how these names could fit into any other place in the list.

If, as is evident on the surface, the book of Romans develops the counsel of God in grace to ruined mankind, on the ground of pure righteousness then is it not quite consistent that in this last chapter we have some summing up of the results of divine grace exercised in righteousness? Thus it seems no mere fancy that these five companies illustrate the various families that are subjects of grace. What but divine wisdom could have so ordered these things?

In coming to verse 16 we find there not only salutations from the apostle, but instructions to ”salute one another with an holy kiss,” and also “The churches of Christ salute you.” Here is warm personal fellowship with becoming holiness, on the one hand, and on the other hand, full corporate fellowship. How important that both of these be maintained according to truth and holiness. The former we must not neglect as though it were automatically included in the latter; nor must we dare to sacrifice the latter under the plea of maintaining the former. This would be advocating independency of gatherings for the sake of unity of individuals — a thing utterly incongruous, and yet alas! not uncommon. How zealous is the Spirit of God to draw out in hearts the true regard of the work of God in other saints and companies of saints.

An almost startling contrast to all of this faces us in the second section of the chapter — verse 17 to 20. But all that offends against the true unity of the spirit of God must be solemnly judged. Let us remember too that the judgment-seat of Christ will deal with this serious question of those “which cause divisions and offenses contrary to the doctrine which ye have learned,” — and no separating element will be allowed to remain.

Evidently at this early time men of such character had already begun their damaging work — and Paul presses upon the saints their responsibility to “mark” such men, and “turn away from them.” If it is clear that a man is using his ability to make or to widen breaches between saints, then his claims or so-called convictions are not to be listened to. If he is clever in argument — as such men commonly are — then it is the more dangerous to allow discussion with him, for he will deceive and sway the hearts of the unsuspecting. This is merely the selfish serving of his own pride that delights to persuade men to his point of view: It is not serving the Lord Jesus Christ, though there may be abundance of “good words and fair speeches.” Plausible in argument, even to reasoning minds, but faulty as to holy judgment, mercy, and faith, are the most subtle forms that evil assumes.

“For,” says the apostle, “your obedience is come abroad unto all men.” Theirs was a testimony that he was jealous should be maintained without the blight of selfish contention. “I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.”

Is it necessary that we should be informed of all the history of evils or of all the details of the workings of evil in order to be preserved from it? This word answers decisively. To have our souls filled with the good Word of God is our serious need — not occupied with discerning evil, but so occupied with good that any evil that may present itself may immediately be discerned and judged. “Wise unto that which is good” is a blessed word for our souls. Just as a bank teller is trained diligently in handling only good currency, in order that a spurious coin or bill would be immediately detected, so should our souls be well-trained in that which is good. Then the evil, whatever form it takes, would be discerned through its dissimilarity to the good.

Let us take good heed to this, for it is a common practice of division-makers to educate souls to be mere controversialists against evil as they see it; and their perception of evil is often very largely distorted because of their having handled it too much. In fact, evil will very often turn and contaminate the very man who is seeking to expose its workings. Thus it sets most subtle snares, and if a man must, through faithfulness to God, contend against it in any given case — as indeed, sometimes this is essential — yet it must ever be with a real sense of dependence upon God, recognizing that power for this is found only in Him. In this most particularly must the soul be guarded by the warning that it is easily possible that a thing begun in the spirit may end in the flesh.

But the conflict against evil is not committed to our hands, as though the outcome depended upon our prowess. The end is a settled matter: “The God of peace shall bruise Satan under your feet shortly.” How much wiser for us then to occupy ourselves with the God of peace. Not that we should be ignorant of Satan's devices, but this is far different than occupying ourselves with them. “The grace of our Lord Jesus Christ be with you” — contrast indeed to the disgrace of division-makers!

Verses 21 to 24 now give the salutations of various saints to the Romans. If the first section of the chapter teaches the Lord's recognition or commendation of individual saints, it seems consistent that this section should intimate the saints' recognition of one another in glory. This too is a sweet anticipation. All causes of division and discord will have been solemnly judged, as we have seen, and hearts will be fully free to flow out in salutation of one another. The significance of the names and their order here seems rather difficult to perceive, but the first, (Timotheus meaning “honoring God”) doubtless tells us that the true recognition of God's honor is the basis of all recognition one of another.

It will be noticed that Tertius was Paul's penman in the writing of the epistle (v. 22). Galatians is the only apparent exception to Paul's practice of employing an amanuensis (Gal. 6: 11). Verse 24 gives us a second benediction, similar to the first (v. 20), with the exception that the word “all”is added. Consistent surely with this section, it is the heart that expands to embrace all the children of God.

The final three verses of our chapter give us a fourth section. Here we find a brief summing up of the purpose for which the epistle was written — that is at least the immediate purpose. Four is the number of testing on earth, — the number of our own weakness which requires mercy from God. All that has gone before is to have effect upon our lives here. It is to give us the strength of firm establishment in the grace of Christianity — for as we have seen, “Romans” means “strong ones.” But this power is only of God, and is revealed in a distinctive way in Paul's Gospel and the preaching of Jesus Christ.

Paul was God's particular instrument in revealing “the mystery which was kept secret since the world began.” His gospel necessarily introduces this most momentous subject, though the full extent of the mystery is not at all discussed in the book of Romans. Certain features of it are plainly seen of course, such as Israel's present setting aside (chs. 9-11) to make way for the present blessing of the church — a unity of Gentile and Jewish believers. Ephesians 3 will open the subject far more fully. But it is clear that Paul desires for the saints an establishing upon those truths of Christianity that are so distinctively in contrast to God's dealings in former ages. The blessed cross of Christ, His resurrection, and the coming of the Spirit of God at Pentecost introduce this great change in the dealings of God with man. Thus the time has come for Him, through Paul, to reveal the mystery of this present dispensation, which had from past ages been “hid in God.”

This was made manifest both in the oral ministry of Paul and those to whom he communicated this fresh ministry, and also “by prophetic scriptures” — scriptures that have the distinct character of revealing the mind of God for the new dispensation being introduced. These scriptures of course remain as the clear and final authority as to the character and extent of the revelation.

The revelation and the means of it are “according to the commandment of the eternal God.” The sacred title here — “the eternal God” — presses upon us the truth that, far from this dispensation being an after-thought conceived because of circumstances, it had been from the past eternity in the mind of God, a settled purpose of Him who works all things according to the counsel of His own will. Blessed to know the glory of, and to trust in One who is the absolute Master of eternity!

In contrast to the law, which was given by Moses and addressed only to Israel, this New Testament revelation is for the sake of “all nations,” and calls for their “obedience of faith.” It insists upon faith as the living principle which links the soul with the eternal God and the revelation of His pure and blessed grace in Christ Jesus. Nothing else can appropriate or apprehend the realities of this new and glorious manifestation.

These glimpses of God's wisdom can surely only stagger the mind, and call forth the wondering admiration of the heart. Shall we not then heartily join in this final simple ascription of glory to Him — “To God only wise, be glory through Jesus Christ forever. Amen.” It recalls to us the closing verse of Romans 11, and is a fitting close to this fundamental book of divine counsel.

About the Author

Beginning as a young man in his native province of Alberta in western Canada, Leslie M. Grant has devoted his life to active full-time service for the Lord. While concentrating his labors primarily in the Far West, brother Grant's ministry in the gospel and as an expositor of God's Word has often taken him to assemblies and Bible Conferences elsewhere in the U.S.A. and Canada.

A disciplined and prolific writer, his concise, straightforward style in presenting the truth of God is appreciated by those who value the writings of the “early brethren” but do not have the time for plowing through their wordiness, so common a century ago. He has written short commentaries on a number of the New Testament epistles as well as one covering the last seven chapters of Proverbs. He has also written many gospel tracts, pamphlets, and magazine articles on scriptural subjects.

For many years brother Grant has written serial adult Bible lessons entitled Family Hour. During the past 15 years he has been a valued contributor to the daily Bible Meditations calendar The Lord Is Near. His series of Brief Outlines of the 66 Books of the Bible has been published as a book in English and German.

Leslie and Frances Grant make their home at Seattle, Washington.

Exploring the Revelation

Exploring the Revelation.

L. M. Grant.

Preface

The five books written by the apostle John were all published later than any other writings of Scripture, his gospel considered to be written about A.D. 85, his three epistles about A.D. 90 and Revelation about A.D. 95. His own age would likely be between 85 and 95 during the time of writing, and therefore these books show evidence of a dignity and maturity gained by long experience, yet with no marks of the infirmity of old age. John has been called “the apostle of love,” and his loving admiration of the person of the Son of God is specially evident in his gospel and epistles. However, God chose him to announce the awesome judgments of the Lord Jesus in this book of Revelation. This reminds us that genuine love is not weak and permissive, but faithful and true.

In this last book of the Bible God magnificently reveals the outcome of His sovereign counsels and of His ways with mankind. The book of Revelation stands in great contrast to the simplicity of the book of Genesis. The ravages of sin began their course in Genesis, but now, as we are nearing the day when Revelation is about to be fulfilled, sin has tremendously multiplied the world's problems and caused complicated involvements in every direction, whether among Gentile nations, Israel or the professing church. The confusion in all the world is so great that it has gone far beyond human ability to stem the tide. Therefore this closing book of the Bible is a revelation of how God will discern and judge with calm deliberation every evil work and every evil principle together with those who take sides with the evil. God has ends in view that He will accomplish in marvellous perfection, in righteousness and in love, but He will do so through many great and dreadful judgments.

“Revelation” means just what it says. Though many symbols are used in the book, they are intended to be understood, to be revealed, not hidden. It follows that every believer should be concerned about learning it well. I therefore urge every reader to keep his Bible open and consult it constantly when reading this commentary. The commentary is not a substitute for the Bible, but merely a help in understanding it. God is not concerned that you should know what the commentary says, but what His Word says. If the commentary encourages you to learn His Word better, it will serve a useful purpose. The New King James Version will be used, except as otherwise noted.

Revelation 1.

God gave this Revelation to Jesus Christ so that He might, as the Son of Man, communicate this to His servants. It is He who has been entrusted with the restitution of all things, and is therefore given this revelation to show to His servants the things soon to take place. Only as servants will we be shown these things. Although all believers are servants of Jesus Christ, yet we must be servants in practice if we are to properly understand Revelation. A servant above all is obedient. Thus, the measure of our obedience will be the measure of our understanding.

An angel instead of the Lord Himself is used to communicate (or signify) this to John (v. 1). This implies that there is some distance between the Lord and the people, for He is seen as judging every action, every principle according to pure truth. A judge while on the bench is not free to show his affections even to his family. The angel communicated or signified this by signs (as indicated by the Greek word). Revelation is largely a book of signs (illustrative picture language). This does not mean that we can interpret them as we please, for a sign means what God intends by it and the meaning of the signs is virtually always explained elsewhere in scripture, though not every time the sign is used.

In verse 2 John bears witness to the Word of God (the vital spring from which everything must flow) and to the testimony of Jesus Christ (the manifestation of God's will in this once humbled but now exalted Man). As to these things John testified of what he saw: there was absolute certainty of its truth. Verse 3 pronounces a special blessing on those who hear, read and keep the words of this prophecy — special because the time of its fulfillment is near. As the time nears we should be more concerned to know better what God reveals as to the near future, so that it might have a proper effect in our present conduct. Prophecy is not merely for our entertainment, but for our solid, practical benefit in deeper appreciation of Christ and living for Him.

The Seven Churches in Asia Addressed

In verse 4 John begins writing to the seven churches (or assemblies) in the Roman province of Asia Minor (present day Turkey). They were literal assemblies at the time, but chosen by God as representing the entire Church of God in all its history on earth. This will be more clearly seen in chapters 2 and 3. He addresses them with a greeting of grace and peace from the eternal God who fills the present, the past and the future; and also from the seven spirits before His throne. Compare Isaiah 11: 2 where the Spirit of the Lord is said to be “the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord.” The lampstand in the tabernacle represents this, the central stem being “the Spirit of the Lord” and the other six stemming from this. Compare Revelation 4: 5.

“And from Jesus Christ.” He is the unique Man who is God's fellow, the one faithful witness of God and for God in the world, the firstborn from the dead. As such He is the supreme Head of a new creation. Adam was head of the first creation (Gen. 1: 28), but his sin ruined it. Christ has come into it, has died to make atonement for sin and has risen again as the Head of a new creation, and every believer already shares in the blessing of this (2 Cor. 5: 17). “And the ruler over the kings of the earth.” He has a dignity and honor above all the administrative rule of earth's kings. Then His love and sacrifice for us are spoken of, the means by which we have ourselves become a kingdom, priests to God and His Father. The kingdom speaks of public testimony; priesthood of nearness to God. Well might this blessed Man of God's counsels be given “glory and dominion forever and ever.”

Verse 7 refers to Christ's coming in great power and glory at the end of the Tribulation Period. This is not the rapture of the Church, which takes place at least seven years previously (1 Thess. 4: 13-18), yet the Church bears witness to the world about this great coming of the Lord in power that all the world will have to face. Enoch bore witness to the Lord's coming in great glory (Jude 14), yet he himself was taken to heaven without dying before the flood of Noah came (Gen. 5: 23-24). The flood of Noah is typical of the coming Tribulation. At the end of this awesome Tribulation period the Lord Jesus will be manifested and His saints manifested with Him (Col. 3: 4; Rev. 19: 11-16). Every eye will see Him. Gentiles will be awestruck, many with abject terror because of their callous unbelief. Those also who pierced Him, the tribe of Judah (Zech. 12: 10-11), and all the tribes of the land of Israel will wail in broken humiliation because of their former unbelief toward Him. The book of Revelation centers around the truth of verse 7, but the blessing of the Church, of ourselves, is established (vv. 5-6) before this great event is mentioned.

In verse 8, this blessed Man Christ Jesus affirms Himself to be the Alpha and Omega, the beginning and the end. He had no beginning, for He is the beginning: He has no end, for He is the end. He is the Almighty from eternity to eternity. Some have claimed that this must refer only to God, not to Christ, but Revelation 22: 12-13, 16 proves that this refers positively to Jesus the Son of God and adds its absolute seal to the truth of the great Godhead glory of the Lord Jesus.

John's Vision of One Like Unto the Son of Man

John, though over ninety years old and suffering banishment in the Isle of Patmos for Christ's sake and for the Word of God, speaks only of his tribulations as making him a companion of other saints of God (verse 9). There is no suggestion here either of self-exaltation or of self-pity. “The kingdom and patience of Jesus” beautifully describes the character of the kingdom at present in contrast to the manifested glory of His kingdom in the millennium. The Lord Jesus will have a kingdom of great magnificence for 1000 years when Israel and the nations bow to Him in full subjection after the Great Tribulation. Meanwhile He has a kingdom in an inconspicuous form composed of all who on earth today acknowledge Him as Lord. This is at a time when He is publicly rejected and is waiting patiently for the day of His public coronation. His present kingdom therefore is connected with His admirable patience, and every believer is privileged to share in this, as John was sharing in suffering for the Word of God and for the testimony of Jesus.

John was in the Spirit on the Lord's Day (v. 10). This is not the same expression as “the day of the Lord,” but refers to the literal Lord's Day, the first day of the week. Being an exile, he would greatly miss the gathering of the Lord's people to the name of the Lord (Matt. 18: 20) and specially so on the Lord's Day. The Lord graciously gave him something to compensate for this: he heard a loud voice as of a trumpet behind him. This implies a clear public declaration.

The voice tells him to write in a book what he now sees and send it to the seven assemblies in Asia (v. 11) which were literal local assemblies, but which also represent the history of the entire Church from its inception until the coming of the Lord. Asia means “the miry land,” a significant suggestion of the Church's entanglement in the mire of the world. These addresses to the assemblies seek to liberate God's people from these unscriptural entanglements. The reason for the order of names will be seen in Revelation 2 and Revelation 3.

The great voice causes John to turn to see seven golden lampstands (v. 12) and One like the Son of Man standing in the midst of the lampstands (v. 13). The word “like” implies the fact that He is greater than merely “the Son of Man,” though He is certainly this also. The seven churches formed roughly a circle in Asia Minor, and the Lord Jesus is seen in the midst, the only Center whom God allows for His Church worldwide. There follows a nine-fold description of His glory. His long garment speaks of His priestly character. As Priest He is not interceding, but judging, just as the priest was to discern and judge in regard to leprosy (Leviticus 13). His breasts bound with a golden girdle intimate that His affections are not free to be expressed, but are restrained by the greater consideration of the glory and righteousness of God of which gold speaks. This is the motive of the solemn service that engages Him.

His head and His hair being white like wool, as white as snow (v. 14), speak of Him as “the ancient of days” (Dan. 7: 22) who has the wisdom of eternal experience, wisdom that acts in perfect purity. His eyes as a flame of fire denotes the penetrating holiness of His discernment: nothing is hid from those eyes of pure truth. Proverbs 20: 8 refers specially to Him: “A king who sits on the throne of judgment scatters all evil with His eyes.”

Copper and fire are often united in scripture, as in verse 15), both speaking of the holiness of God, for copper is the fiery color. In burning holiness He will subdue all things under His feet. The tremendous power of His voice is likened to many waters, with its irresistible, awe-inspiring resonance. It is no longer a voice of gentle grace heard only by His own sheep (John 10: 27), but that which will be heard by every ear in the whole universe.

In His capable right hand are seven stars (the angels of the seven churches) which speak of the reality of heavenly character in those who take a responsible place in those seven assemblies, in contrast to earthly mindedness. This speaks therefore of His power to sustain such reality in spite of every contrary thing. The sharp two-edged sword proceeding from His mouth (v. 16) symbolizes His ability to precisely distinguish between every matter that must be judged. His Word carries out the judgment in perfect consistency with the moral principles involved, not sparing evil in one direction or another. The final characteristic is the most absolute testimony to His deity. His countenance shines as the sun at the peak of its radiance. The full glory of God shines in His face so brilliantly that no human eye can endure looking directly at it.

Little wonder that John falls at His feet as though dead (v. 17). It is a vision utterly subduing even to one who had reclined on His breast sixty years earlier (John 13: 23). Such prostration of the creature is due only to God, his Creator. The Lord does not refuse it, as does a mere angel (Rev. 22: 8-9). Yet with tender compassion the Lord lays His right hand of power on John, bidding him not to fear. Still He affirms the greatness of His divine glory. He is the first and the last (cf. vv. 8, 11) and the living One. In Him life is seen in its perfection and fulness: He is the very source of life.

Yet as He says, He became dead (v.18), for in manhood He assumed a body capable of dying, in which He bore our sins. None could take His life from Him: He laid it down of Himself (John 10: 17-18). But He is alive forevermore. Of course as God He could never die: now also as glorified Man He can never again die. In fact He Himself has the keys of hades and of death. He has total authority in regard to hades, the “unseen” state of the spirit and soul when the death of the body has taken place, and the same authority over death, the condition or state of the body when the spirit and soul have departed. This is a divine prerogative: He is able to change these conditions according to His own will.

The Key to Dividing Revelation

How worthy is He to command John as He does, to write of “the things which you have seen” — a reference to Revelation 1 — and also of “the things which are” which is a clear reference to the present dispensation of the Church. Revelation 2 and Revelation 3, the addresses to the seven churches, embrace this important second division of Revelation. “The things which will take place after this” form the third division and plainly refer to the remainder of the book, as Revelation 4: 1 affirms. From that point the Church is never again seen on earth, for that verse symbolizes her removal to the heavenly presence of her Lord.

The Mystery of the Seven Stars

Verse 20 declares the mystery of the seven stars and the seven golden lampstands. Such inspired explanations in this book provide keys by which the truth may be fully opened and understood. The seven lampstands speak of the seven churches or local assemblies, the vessels of public testimony intended for the glory of God (gold). The stars are the angels of the seven churches, to whom the messages are directly addressed in Revelation 2 and Revelation 3. It is not said that a literal angel has charge of each local assembly, but the stars indicate a heavenly character, as do the angels, and this points to the reality of faith and spiritual exercise seen in those who accept responsibility in the assembly, those of whom we read at the end of each address: “He who has an ear, let him hear what the Spirit says to the churches.” Since he is the one who is to hear, it must follow that it is he who is addressed as “the angel.” Let each of us be concerned to have such a character of heavenly-mindedness as to be deeply exercised by these things.

Though this book is signified by a literal angel to John, yet at the beginning John is directly given this great vision of the glory of the Lord, with the Lord speaking directly to him. Though an angel is used of God in what follows, there is to be no doubt remaining that he is communicating the word of the Lord.

Revelation 2.

The Address to Ephesus (vv. 1-7)

Each local assembly is addressed on the basis of its responsibility as a testimony for God. Each of these assemblies actually existed and were functioning as assemblies in Asia Minor at the time of John's writing, but the spiritual condition of each is strikingly representative of seven successive stages of the entire history of the Church on earth from its beginning until the coming of the Lord (the Rapture). This interpretation is supported by such scriptures as Acts 20: 29-30 and 2 Timothy 2 and 2 Timothy 3, and many others.. How great is the wisdom of God in overruling and using all these things in the way He does!

The assembly at Ephesus (which means “one desire”) therefore represents the first state of the Church in having been blessed “with all spiritual blessings in the heavenlies in Christ” (Eph. 1: 3) and having responded in fresh, ardent affection toward the name of the Lord Jesus. Coming first, she in a special way represents all, for the Lord speaks to her as He who holds all seven stars in His hand and walks in the midst of the seven lampstands.

The Lord usually commends what He can before reproving what needs reproof. “I know your deeds (v. 2). He takes full account. Their labor, persistent hard work, is fully acknowledged, together with patient endurance or perseverance, a characteristic we may all deeply desire. More than this, they had discernment and energy of faith to refuse the fellowship of evil people. Those who had falsely claimed to be apostles had been tried (that is, examined by the truth of Scripture) and had been proven to be liars. The assembly at Corinth had not been so wise in this matter (2 Cor. 11: 13-20).

Ephesus not only was firm in refusing evil, but also manifested a forbearing patience, no doubt in reference to many weaknesses, irritations and frustrations that always will attend a testimony for God. Paul had before told the Ephesians that such lowliness, meekness, longsuffering and forbearance were necessary in order to keep the unity of the Spirit in the bond of peace (Eph. 4: 2-3). In these things they had remained well balanced. It is added that they had labored, not simply out of habit or because pressed by conscience, but for the sake of the name of the Lord. They had not allowed themselves to become discouraged.

Nevertheless the Lord must raise the serious issue that they had left their first love (v. 4), not simply “first” in point of time, but in importance. This was not a small thing: their fresh ardor of affection for the Lord Jesus had dimmed. This is the beginning of all departure. Thus, the least weakening of our love for Him is dangerous. We cannot be too watchful to guard against this in ourselves and to face it when we have begun to slip.

Simple honesty will stir us to remember the state that we once enjoyed and from which we have fallen, and to respond to His admonition to repent and do the first works (v. 5). Confession of our failure is most important here. The first works are those spontaneously produced by fresh warmth of love toward the Lord Jesus. In case this is not heeded, He adds the solemn warning that if there is no repentance He will quickly remove the lampstand out of its place! He would remove the testimony of that assembly: she would no longer be a light-bearer for Him. Throughout the history of the Church to the present time, once large and active and godly assemblies have ceased to exist because they left their first love. This is a solemn consideration for every individual who expresses fellowship in a local assembly!

He commends them however that their thoughts were consistent with His in hating the deeds (not the persons) of the Nicolaitans (v. 6). This word means “conquerors of the laity” — of the common people. Some, like Diotrephes, loved to have the preeminence (3 John 9). The Ephesians hated deeds of this kind.

Therefore, the doctrine of the clergy — of some taking the place of being spiritually and positionally above the “laity” — found no foothold among them, for they knew all such distinctions were gone with the end of Judaism. All believers at present are recognized as priests (1 Peter 2: 5, 9) and are expected to function in unity together with one another as “a holy priesthood,” with Christ alone in authority.

The one who has an ear to hear is urged to hear (v. 7). May we truly have listening ears! If so the promise to the overcomer (one who is born of God — 1 John 5: 4) will be attractive to us. Such will eat of the tree of life in the Paradise of God. This tree is Christ, the completely satisfying portion of those who love Him. The promise is of a heavenly paradise, of being in the presence of God. Wonderful prospect! It is a contrast to the Garden of Eden, the earthly paradise, where the tree of life was in the midst, but never tasted (Gen. 2: 9).

The Assembly at Smyrna (vv. 8-11)

The name Smyrna is derived from the word “myrrh,” a bitter but fragrant perfume used in embalming the dead and an ingredient of the anointing oil used in the tabernacle service (Ex. 30: 23-25). Smyrna represents the early Church in its persecution under the hands of Gentile oppressors, the emperors of Rome from about A.D. 70 to 312. Satan's violence is here seen, designed to intimidate the people of God so that they might give way to his cunning deception which appears soon after in the address to Pergamos (vv. 12-14). Therefore the Lord speaks of Himself as “the First and the Last, who was dead and came to life” (v. 8). He was not intimidated by Satan's enmity, but faced death in perfect faith — and triumphed!

Again the Lord takes full account of their works and their resulting tribulation and earthly poverty. “But you are rich” (v. 9) He adds, having the true spiritual, eternal riches. Their persecution involved exclusion from proper employment as well as other deprivations. Reference here is made to the blasphemy of those who falsely say they are Jews. These people evidently claimed to be on Jewish ground (i.e., practicing Judaism) by their principles of law-keeping. However, Gentiles were never given the law and thus were never under the law (Rom. 2: 14). For them to make a boast of keeping the law is an insult to God and therefore blasphemy. This is specially true now that Christ has come and the grace of the gospel is declared to the world. The Lord therefore solemnly calls such men “the synagogue of Satan,” for it is satanic opposition to Christ that energizes them. “Synagogue” means “a gathering together,” which is in contrast to the “assembly” which means “a gathering out.” The one settles in the world, the other is gathered out of it.

The Lord encourages them to have no fear of their sufferings, of their imprisonment by the devil, or whatever else. He limits the tribulation to ten days (v. 10), ten speaking of responsibility (as in the ten commandments). This indicates that their afflictions would not go beyond what they could bear, though these afflictions would be severe. Let them be faithful even in the face of threatened death, for death could not hinder His giving them a crown of life, life that is not merely temporal, but eternal.

Again the “ear to hear” (v. 11) is strongly pressed, and the promise to the overcomer is that he shall not be hurt by the “second death.” The first death (that is, physical or natural death) is nothing compared to the second, which is eternal torment (Rev. 20: 14-15). Death does not mean extinction, but has the idea of separation (James 2: 26). Physical death is the separation of the spirit and soul from the body: the second or spiritual death is the separation of the whole person from God. Certainly no believer will ever suffer this, but this promise is a specially appropriate encouragement to those martyred for Christ's sake. In the case of all seven churches the promise to the overcomer is intended to have particular appeal to the person in his or her special circumstances.

The Assembly at Pergamos (vv. 12-17)

The letter to the assembly at Pergamos refers to that time in the Church's history when Christianity was adopted as the state religion by the Roman Emperor Constantine the Great, in A.D. 312. From one viewpoint, Satan was successful in so intimidating the Church through the persecutions spoken of in the letter to Smyrna that it relaxed its clear testimony and accepted a link with the world that obscured its true character.

Pergamos means “a marriage,” though implying that the Church virtually “married” the world though already espoused to Christ (2 Cor. 11: 2). This was certainly unfaithfulness to her true Lord and Master, though many at the time did not think of it in this way. They rather considered that Christianity had gained a great victory and advantage in having the world recognize the Lord Jesus. They failed to discern that this recognition was in word only and not in heart. Great numbers became “Christians” in a formal manner while not knowing the reality of repentance toward God and faith toward the Lord Jesus Christ (Acts 20: 20-21). Because of the resulting mixture of believers with unbelievers, the Lord speaks to Pergamos as He who has the sword with two edges, who knows how to precisely divide between the Church and the world.

“I know your works,” He says in verse 13, and adds the sad comment as to her dwelling where Satan's throne is, that is, the world which is under Satan's authority (1 John 5: 19 — NASB). Thus believers became mixed with unbelievers. Unbelievers cannot understand what it means to possess a heavenly inheritance, and when believers join with them, believers lower themselves to the same earthly level as unbelievers. This is a contradiction to the true state of the Church, for the Church's dwelling is in heaven (Eph. 1: 3, Phil. 3: 20).

Still, where there is faith it cannot be totally quenched, and the Lord commends their holding fast His name and not denying His faith, even when there was still such persecution as produced the murder of His faithful martyr Antipas. Antipas means against all and seems to infer that he stood alone against a persecuting world. The honor of the Lord's approval put upon this man's faithfulness is surely intended to speak deeply to every believer. While other believers in Pergamos no doubt sympathized with Antipas in his martyrdom, yet there seems not to have been the energy of faith to stand with him. But they did not give up their faith, though he was slain among them where Satan dwells.

However, the Lord had against Pergamos certain serious things, as verses 14 and 15 show. First, among them were those who held the doctrine of Balaam. This is the teaching that it is correct to eat things sacrificed to demons, and to indulge in loose, immoral practices. Possibly those in Pergamas did not approve of sacrificing to demons, yet tolerated a Christian eating things sacrificed to idols, thereby identifying himself with the unbelieving idol worshiper.

Balaam had counselled Balak to ensnare Israel by this means (Num. 25: 1-3, Num. 31: 16). Committing fornication is also indulging in a wrong association. Similarly today, many teach that association with evil is all right as long as we do not do the evil things. But God forbids the very association! (Compare l Corinthians 15: 33 and 2 Corinthians 6: 14-18). How can I be identified with God and with that which dishonors Him? God shows mercy to evil doers, but He does not allow His name to be linked with their evil.

Also, those who held the doctrine or teaching of the Nicolaitans (v. 15) had advanced beyond those who did the deeds of the Nicolaitans (Rev. 2: 6). People generally begin with doing questionable deeds (in this case deeds that God hated), and because they like the deeds they then adopt the teaching that such deeds are right, and the bad doctrine breeds more bad deeds. We have seen that God does not hate the people who do such deeds, though He does hate the deeds. The deeds of those who desire to rule over the laity are bad enough, and we see such deeds attributed to Diotrephes who loved to have the preeminence (3 John 9). But the doctrine that justifies these deeds is worse! This terrible evil gained a foothold early in the history of the Church and has done devastating damage since that time. Because the teaching says it is right for certain men to take authority over the rank and file of believers, then most believers are denied the right to exercise any public gift the Lord may have given them, and few take any part in public prayer and praise and worship. Thus God is deprived of the honor He deserves and believers are deprived of the ministry they need and the privilege of using their gift for the Lord.

The assembly at Pergamos is held responsible for allowing those among them who held such doctrines: she therefore was to repent (v. 16), or else the Lord would come and fight against them (those who held the doctrine of Baalam and of the Nicolaitans) with the sword of His mouth — His Word — that would sharply discern and judge regarding such evil. If they would not judge the evil, He would.

Again there is the call to one who has an ear, and the promise given to the overcomer (v. 17). In all of these addresses the overcomer is not a special kind of Christian, but simply a born again Christian. John in his first epistle, Revelation 5: 4-5, clearly shows that the overcomer is one who is born of God, one who believes that Jesus is the Son of God. He overcomes by faith. In principle therefore, every believer is an overcomer, and so ought to be concerned to be an overcomer in every detail of practice. We have seen the bad conditions in Pergamos that called for overcoming. Faith alone could certainly overcome these. The overcomer is promised a special reward, the eating of the hidden manna, which reminds us of the golden pot of manna inside the ark which was kept in the inner sanctuary of the tabernacle (Ex. 16: 33-34, Heb. 9: 4). It is the eternal reminder of the lowly humiliation of the Lord Jesus on earth. Although now glorified, He is the same blessed, faithful Son of Man. What a contrast to any worldly, temporal advantage such as Pergamos was seeking! The overcomer will find abundant nourishment in his appreciation of the lowly grace of the Lord Jesus. Further, he will have a white stone with a new name written, which speaks of the Lord's approval and appreciation of him. The name is known only to himself. This secret, personal knowledge of the Lord's approval is surely of great value.

The Assembly at Thyatira (vv. 18-29)

Thyatira is the development of Pergamos. It developed into a great public religious thing in the world, but internally was full of corruption. It plainly represents the condition that is prominently displayed in Roman Catholicism and the period of the dark ages. Remember that the Lord does not address this church itself, but “the angel,” which implies those in that Church who have an ear to hear, for the general condition is in total opposition to the truth of Christ even though His name is glibly used. Rome claims Peter as the first pope, but their system did not develop until over two centuries after Peter's death.

It is the Son of God who speaks (v. 18), not merely the child of Mary, as some may prefer to think of Him. The flaming fire of His eyes penetrates and judges all Thyatira's false pretensions, as indeed His feet of burnished copper will eventually tread down all wickedness.

Verse 19 shows there are some faithful ones in Thyatira, whose works, love, service, faith and patience are to be commended even though they are linked with what must be condemned. It is wonderful that the Lord Jesus knows how to take forth the precious from the vile, for in spite of that which He must reprove, it is heartwarming to see the Son of God fully recognizing and approving the virtues of verse 19; and in fact adding “works” a second time, saying that these last are more than the first. It seems that as the evil condition grew worse, the faith of the godly grew brighter in contrast, with resulting good works.

But the Lord cannot justify their remaining where they were. He thus solemnly reproves the fact that they allow “that woman Jezebel” (v. 20) to teach and seduce His servants. No more wicked woman could have been chosen as a symbol of this imposing religious system. She takes her place as the teacher, calling herself a prophetess, but even the true Church is not the teacher, nor is any church-system. The Man Christ Jesus is the Teacher through His Word, and the Church is responsible to be subject. But His Word is both ignored and contradicted by the edicts of the Roman system. By this means Rome has kept countless thousands in bondage, teaching God's servants to commit fornication, that is, to engage in associations that are evil, and to identify themselves with idolatry such as the worship of Mary and of the “saints.” The first is corruption in regard to others; the second is a grave insult to God and to Christ.

Roman Catholic edicts are not really made by “the church” — by all the people who compose it — but by a select council of cardinals who call themselves “The Church” and who use the pope as their “infallible” mouthpiece. What tremendous power a few men can hold over the spiritually ignorant masses of deceived adherents!

Verse 21 indicates that God would allow this evil system a long history to give her time to repent. But how can she repent when she is intent on justifying herself? The Lord Himself will cast her eventually into a bed of great tribulation (rather than a bed of sensual lust), along with those who were guilty of willingly identifying themselves with her, unless they should repent of her deeds (v 22 —  NASB). This involves her final awesome judgment shown in Revelation 17: 16 to Revelation 18: 24. The true Church will be caught up to be with the Lord before the great tribulation, but the false church will find that tribulation an uncomfortable bed! Notice that the Lord holds the individual responsible for associating with her and requires repentance on that person's part because of the deeds of the system. God requires not merely anger against the system, but repentance because of one's association with it.

“And I will kill her children with death” (v. 23), He says. True believers, even though linked with her, are not her children. This judgment shows to all the assemblies the fact that The Lord searches and discerns the motives and hearts of men, and is not deceived by their outward appearances. He will render to everyone according to their works: nothing will escape His eyes.

The Lord distinguishes some to whom He now speaks: “the rest in Thyatira, as many as do not have this doctrine and who have not known the depths of Satan, as they call them” (v. 24). Thank God for those in Thyatira who do not subscribe to the destructive doctrines of Rome. Their faithful hearts are better than their associations. They do not realize that the system is characterized by “the depths of Satan.” The Lord will put no other burden on them: He will not press them beyond the limit of their understanding. However, He does admonish them to hold fast what they have until He comes (v. 25). Here is the first promise of His coming (the Rapture) made to the seven churches, which indicates that, while the first three conditions (Ephesus, Smyrna and Pergamos) have passed, Thyatira and the three following church-conditions will continue until the Lord's coming. Further, in these last four cases, the promise to the overcomer precedes the call to him who has an ear, while in the first three cases it is the reverse, because He is now separating the faithful from the general condition of Thyatira, practically giving up the mass of professing Christianity to its unholy state.

This is a solemn warning today for any local testimony that claims to be Christian. We may all take it seriously to heart, that if seriously corrupt conditions are allowed in any Christian company, with people willingly bowing to the rules of men rather than to the Word of God, then we can only expect the Lord to give up that local witness.

The overcomer (v.26) will be given authority over the nations, the very thing that Rome is determined to have now, but for which the believer waits the manifestation (or appearing) of Christ and His millennial rule with a rod of iron. Also He will give him “the morning star” (v. 28) which speaks of Himself coming for His own before the great day of His manifestation (Rev. 22: 16), before the rising of “the Sun of Righteousness” (Mal. 4: 2). This promise is a special encouragement to be enjoyed before the time of ruling the nations.

Revelation 3.

The Assembly at Sardis (vv. 1-6)

The message to the assembly at Sardis has a very different character, for instead of being a development from Thyatira, it is rather a revulsion from it. Sardis means “a remnant” and represents the Protestant movement that began with the reformation of Luther's time. Of course, the power and grace of God was behind that reformation and the truth of justification by faith was thankfully recovered. But rather than going back to the first truths of Christianity, those who left Catholicism were content to go no further back than to a state similar to Pergamos, so that protestant “state churches” (like Catholicism) became prominent and the living power of the Spirit of God was virtually replaced by forms and ceremonies. They were not under the same degree of spiritual and physical bondage as in Rome, but were still involved in many of the same type of forms.

Therefore the Lord speaks as He who has the seven spirits of God (v. 1), the fulness of the power of the Holy Spirit so lacking in Sardis. He also has the seven stars: He upholds the heavenly reality of faith in His saints in contrast to the formal sectarianism of Sardis. However, He cannot give any commendation before His solemn reproof, “I know your deeds, that you have a name that you are alive, but you are dead.” She enjoyed “a name,” that is, a reputation because of having been rightly freed from the shackles of Rome, but she was not true to that name.

Yet she is told to strengthen the little that does remain for God in Sardis (v. 2). This is to be done only by watchfulness of faith, for even what was left was close to dying out. There had been no healthy maturing of her works before God. Though great promise of fruit was at first present, this had proved sadly ineffectual. She is to remember how she had first been blessed in receiving and hearing from God, and is to hold fast by at least letting nothing more slip from her grasp (v. 3). Besides this repentance was vitally important, as it is in all cases of backsliding. If she would not watch, this would prove that she had no reality of faith, and His coming to her would be as a thief in judgment in the day of His manifestation in power and glory. She would have no part in the Rapture.

Yet there are exceptions. A few names of those who had not defiled their garments by the pollutions of empty profession are given the attractive promise of walking with Him in white and are commended as “worthy” (v. 4). The overcomer would be clothed in white garments (v. 5), cleansed from all defilement of former contacts. His name would not be blotted out of the book of life. Though under law one may have been blotted out of God's book (Ex. 32: 33), or sometimes because of faithfulness to God one may have his name blotted out of a church register, yet the book of life is a different matter. No name in this book will ever be blotted out, for only the elect are written there! Overcoming (by faith alone) would prove one to be elect of God. This promise is intended for the comfort and encouragement of faith. He adds that He will confess the name of the overcomer before His Father and before His angels. He is not ashamed to be identified with one who by faith honors Him. Again He makes a last appeal to a hearing ear.

The Assembly At Philadelphia

Philadelphia means “brotherly love” and represents a character of single-hearted devotion to the Lord Jesus which, in recognizing Him as the one Center of gathering, is genuinely concerned for the true welfare of every member of the body of Christ, His brethren. In the letter to the assembly at Philadelphia no reproofs are given. It thus is a great contrast to Sardis, for here we see a work of the Spirit of God in separating His own saints from the more formal profession of Christianity in order to set the true work of God in clear and bold relief. Of all the letters to the seven assemblies, this one strikingly focuses on the glory of the person of the Lord Jesus and on the truth concerning His one body, the true Church.

There can be no question that there were individuals all through the Church's history who were Philadelphian in heart, but it was in the 19th century that the Spirit of God initiated a decided public movement of this kind out of the dead formalism of Sardis. Many thousands who were linked with formal protestant denominations were burdened to leave these and gather simply to the name of the Lord Jesus, the true Center of gathering (Matt. 18: 20) and to recognize the one body of Christ as distinct from the world and from the mass of merely nominal Christians (Heb. 13: 12-13). There have been many failures in standing firmly and honestly for such truths, but the truths remain and there is no reason why Christians today cannot rightly represent such Philadelphian character. To actually be Philadelphian is the important matter, not to claim to be. The Lord Himself will judge every claim according to His Word.

The Lord speaks as He who is holy, He who is true (v. 7), for holiness separates between good and evil. As the True One He is not satisfied with anything less than honest reality. He has the key of David (Isa. 22: 22), for David suffered as an outcast before the time of reigning; and this truth is the very key that opens the scriptures to us, as Luke 24: 45-46 indicates. Willingness to suffer now, in view of future reigning with Christ, is a proper characteristic of the Assembly, the true Church of God. It is the Lord Himself who opens or shuts, so that man cannot reverse it in either case.

This is seen in verse 8. Though there is strong opposition to the testimony of Philadelphia, yet the Lord has opened a door for her that men cannot close. This door is both for the understanding of the Word of God and for public testimony. In this Philadelphia is said to have “a little strength.” She has no great public place and power, but not weakness either, for there is some true spiritual energy. The significant commendation is added, “have kept My Word.” She not only is a witness to the truth, but faithfully acts on it. Indeed, it is only in this spirit of willing obedience to the Word that we shall be able to understand it rightly (John 17: 6). Also, she has not denied the Lord's name, a most important matter too, for Philadelphia bears witness in a day when that blessed name is denied in many subtle, satanic ways, and generally is denied as our Center of gathering.

Verse 9 indicates the special opposition of a Judaizing element (whether Jew or Gentile) who take the Jewish ground of law-keeping and other Jewish ritual. This is also mentioned in Smyrna (Rev. 2: 9). These two assemblies stand firmly for the true grace of God against prevailing legality. The Lord will make the opposers “of the synagogue of Satan” and eventually require them to worship Him (not Philadelphia) before their feet. To make them of the synagogue of Satan is to show them up to be totally in contrast to the true Church of God. We have seen in connection with Smyrna (Rev. 2: 9) that “synagogue” means “a gathering together” and indicates a desire to have the ungodly world religiously united, with altogether earthly objectives. There will be such a uniting under Satan's control in the future seven year Tribulation Period, an awful contrast to the purity of the Church's blessing with her Lord. But the Tribulation will end, and these then will be required to worship before the feet of the true Church of God.

These proponents of “works” as the means of salvation will find themselves deeply rebuked when they realize that the Lord has loved those who have depended solely on His grace, in true affection for Him personally. Notice that in this address the Lord uses the word “I” nine times and “My” seven times. We can never overestimate the value of His person.

Verse 10 shows that Philadelphia is confined to true believers whom the Lord says “have kept My command to persevere.” His Word sustains them in continuing to endure in the day of His rejection. In actual fact, every believer keeps His Word (Cf. John 17: 6). The measure in which each one does so may differ from others, but the fact is true. As a result, the Lord will keep all of these “from the hour of trial” (the Great Tribulation) that is coming on all the world, to try those who are earth-dwellers. (I use the scriptural expression “Great Tribulation” as in Revelation 7: 14, focusing on the last three and one half years of Daniel's seventieth week, rather than using the general term “Tribulation” which is often used to denote the seven year tribulation period.) Notice, they are not merely to be kept from the trial, but from the hour of it, the time of this Tribulation. The only way this can be accomplished is by their being taken out of the world, which will take place at the rapture, before “the day of the Lord” comes. Some claim that the Tribulation is the last great trial for the Church, but not so. The Tribulation is to try those who dwell upon the earth, of whom we read in Revelation 13: 8 that their names are not written in the book of life. See further proof that these are not saved people by comparing the similar expression used in Revelation 6: 10, Revelation 11: 10, Revelation 13: 14 and Revelation 17: 8. In designed contrast to this, the dwelling of the Church is in heaven as Philippians 3: 20 tells us.

Philadelphia is encouraged by the words, 'Behold, I come quickly” (v. 11). We are not to suppose that anything else must take place before the Rapture: we are to look momentarily for Christ to come, certainly not to look for the tribulation. In view of this, He urges the holding fast of what God has given us in the truth of His Word, that the crown or reward should not be taken by another. Words of this kind should surely strike deeply into our hearts. Laxity or giving up in the Christian race may virtually forfeit a crown of reward, with another overtaking and passing us because of our lack of devotedness to the Lord.

In verse 12 the overcomer is promised that he will be made a pillar in the temple of the Lord's God, having a special place of honor in the future millennial display of the glory of God as a result of a dependable character of godliness in this present life. This reward however cannot be eternal, for it is said of the heavenly city, “I saw no temple therein” (Rev. 21: 22). However, what follows is certainly eternal: “He shall go out no more,” and Christ will write upon him the name of His God — He who approves every motive of devotion toward this blessed Man of His counsels. The overcomer also will have written upon him the name of the city of His God, the New Jerusalem — that which will eternally display the glory of His grace manifested to all the universe. Finally, he has the Lord's own “new name” written on him, that is, His name in connection with the new creation, not as He was on earth. What incentives are these to godly devotion and energy of faith! May we indeed have an ear to hear.

The Assembly at Laodicea (Vv. 14-22)

Laodicea is the last assembly to be addressed. Its name means “the people's rights,” which shows it to have the most evident application to the day in which we live. Philadelphia refreshingly owned the supreme rights of the Lord Jesus, but Laodicea depicts a great revulsion from this. Today we know that the very atmosphere in the world is full of clamor in every direction for “human rights.” Groups are being formed continually to fight for what people conceive to be their rights. The courts are swamped with cases of people demanding higher and higher judgments against others for infringing on what they claim to be their rights. Although there are many just causes and we can be thankful to live in countries where the individual is respected, yet men's greed in taking advantage of this is revolting to witness.

How much more shocking it is to see the same thing reflected strongly in the professing Church! Here at least one would think that God's rights would be of the greatest importance. But not so. Laodicea is the last state of the Church publicly, and shows itself far removed from the freshness of Ephesus and standing in sad contrast to Philadelphia, for it is a counterfeit while boasting great progress. In verse 14 the Lord therefore speaks as “the Amen,” He who has the final word, though Laodicea's words are many. He also is “the faithful and true witness” in contrast to Laodicea's unfaithfulness and deceit. Further, He is “the beginning of the creation of God,” that is, the new creation in contrast to Laodicea's emphasis on present gain in the mere natural or first creation.

There is no commendation here whatever, but the solemn pronouncement of His knowing them to be neither hot nor cold, but lukewarm (v. 15). As one has said, it is merely the warming up of a dead body. There is an effort to put on a show of reality, but actually there is indifference toward the Lord personally and toward His claims. This is what characterizes the last public, widespread state of the professing Church just before the true Church is raptured to heaven. One who is cold at least does not pretend to be a Christian and thus may yet be awakened and saved, but proud indifference stiffens itself against repentance. This whole condition will be spit out of the Lord's mouth, i.e., totally rejected, for faith is utterly lacking (v.16).

With indifference goes the self-complacency of verse 17. Because churches prosper financially, with increasing membership, they pride themselves on their material prosperity and their blessings. Many cults and isms arise, all courting the favor of the crowd and emphasizing present gain.

There is a third marked feature of Laodicea — ignorance of God's thoughts. The Lord declares those of Laodicea to be wretched, miserable, poor and blind and naked when they think they are just the opposite! This is only true of those who are lost, of course, but let the believer avoid any resemblance to them.

Since they consider themselves rich, the Lord counsels them (verse 18) to buy of Him gold tried in the fire. Gold speaks of the glory and righteousness of God, and tried in the fire indicates its being purged from men's efforts to contaminate it, such as the pollution of Laodicea mentioned above. Of course, this great blessing from God is bought “without money and without price” (Isaiah 55: 1); yet Laodicea must realize it to be at the expense of her own pride. White clothing speaks of Christ as the true robe of righteousness who alone can cover man's nakedness. Finally the eye-salve speaks of the illuminating power of the Holy Spirit to open blind eyes. These three things are therefore, respectively, the genuine work of the Father, the Son and the Holy Spirit.

How significant is the fact that it is the love of Christ that moves Him to rebuke and chasten (v. 19). Will Laodicea not therefore listen and repent? This word is of course intended for anyone who will take it to heart, for the Lord has virtually given up the mass of Laodicea. He is standing and knocking outside the door (not in the midst, for Laodicea has no concern for being gathered to His name — Matt. 18: 20). Therefore He directs His word to individuals: 'If anyone hears My voice and opens the door, I will come in to him and will dine with him and he with Me.” Though He is sadly outside the door of Laodicea since He is not personally welcome in that particular church, yet He appeals to the individual to open his heart's door (v. 20). This opening will be rewarded with personal, vital fellowship with Him.

While the pride of Laodicea wants to sit on a throne now, the overcomer is promised such honor in the future, but with Christ on His throne (v. 21). Christ has not as yet taken His throne. As Son of Man He will take it in the millennial age to come. Meanwhile He is rewarded with the dignity of being seated on His Father's throne, a place we could never have. Again, a last earnest appeal is made to him who has an ear to hear (v. 22).

Any assembly today that is reduced to such a state as Laodicea will be so blinded as to not realize how awful is its condition before God. We should all be warned against allowing any of the evil things that characterized Laodicea to be in any measure true of us. Let us be awake to recognize the least tendency of slipping into the complacency, the indifference and the ignorance of God's thoughts that are solemnly censured by the Lord Jesus.

Revelation 4.

A Door Opened in Heaven

From this point in Revelation the Church is never again seen on earth, but always in heaven or coming as the armies in heaven with her Lord to judge the earth (Rev. 19: 11-14). The indication of her being raptured to glory is seen in the first verse, for John himself plainly represents the Church, and a door is opened in heaven for him to enter. A number of times in Scripture we read of heaven being opened, always indicating a public event of great significance, but only here is mentioned a door opened in heaven, for this indicates the entrance of vast numbers of the redeemed, both Old Testament believers and those of the present-day Church of God. John is called by a trumpet voice to come up (cf. 1 Cor. 15: 52, l Thess. 4: 16), there to be shown “the things which must take place after this” — after the history of the seven assemblies. So too, from the height of heaven, the raptured saints will see all the spectacular events that follow on earth.

John must first witness the greatness of the glory of the living God, the Judge of all. He is immediately in the Spirit, his body having no place in this great revelation (v. 2). God is upon the throne, but God is only revealed in the person of His Son, as each symbol in verse 3 indicates. A jasper stone is clear and thus speaks of the clarity of pure, absolute truth seen in perfection in the Lord Jesus. The sardius stone is fiery red and indicates deep warmth of feeling, whether of love or of hatred of evil. How perfectly we see these in the Son of God and in His great sacrifice at Calvary!

We also see a rainbow about the throne. All of its divided colors speak of distinct beauties and glories of the God of creation. Yet it is said to look like an emerald which is green. This is the central color of the spectrum and speaks of the fruitful, refreshing principle of the grace of God. It is wonderful to be assured of this before God's awesome work of judgment must begin (Isa. 28: 21). It is His great pleasure to do the work of pure grace as He has done in the salvation of countless numbers through the value of the sacrifice of His beloved Son. Judgment is His extraordinary or “unusual” work, that in which He has no pleasure, though it is a necessary work.

Around the throne are 24 thrones on which 24 “elders” are seated, clothed in white and crowned with golden crowns. These elders therefore, though in a lesser position, are reigning with the Lord. They are not angels, for only humans are called “elders” in Scripture. Being men of experience, elders are always in some sense representative (cf. Acts 15: 6). The number 24 divides naturally into two twelves, always indicating completeness in governmental administration. Two companies then must be indicated here. The only possible conclusion is that they represent the Old Testament and New Testament saints, each invested with a dignity that was not possible for them on earth. This is consistent with the fact that Revelation is a book that presents truth by pictures (Rev. 1: 1) which are often found and defined elsewhere in the Bible. Being crowned with golden crowns intimates that they have been rewarded for lives previously lived for the glory of God.

The lightnings, thunderings and voices proceeding from the throne (v. 5) emphasize the fact of sudden, awesome, inescapable judgment about to fall on the world of the ungodly. Yet this is balanced by the perfect discernment and calm deliberation indicated in the seven lamps of fire before the throne  -  the seven- fold power of the Spirit of God, as we have seen in Revelation 1: 4 and in Isaiah 11: 2.

The sea of glass (in contrast to a sea of water) denotes an accomplished, fixed purity as will be the case for all saints in heaven (v. 6). Later we see a similar glass sea for those who triumph over the beast and his image (Rev. 15: 2), but there it is mingled with fire because of the fiery trial of their faith during the Tribulation.

In the midst of the throne and surrounding it are four living creatures. These cannot be angels, for no angel is in the midst of the throne of God. The Lamb is said to be there (Rev. 5: 6), for the Lamb is Himself God, and God's glory is given to no other. The living creatures denote four distinct principles of God's government — living, vital principles that are operative in all His works. The same four faces of verse 7 are also seen in the living creatures of Ezekiel 1. The lion denotes sovereign power as seen in the aspect of Christ's character as King in Matthew. The calf pictures service as seen in Mark's portrayal of Him as God's Servant. The face like that of a man denotes intelligence and understanding, as Luke presents Him. Finally, the eagle pictures a high, inscrutable character (Prov. 30: 18-19) as evidenced in the Lord Jesus in John's Gospel of His great Godhead glory. All of these are connected with the throne of God in His governing and judging. In this is a wonderful fulness and perfect balance.

The six wings (v. 8) of each “creature” speak of speed of execution in marked contrast to men's present-day protracted judicial decisions. Wings also speak of protection (Luke 13: 34), for in God's judgments there is a true shelter for those who really trust Him. Being full of eyes reminds us of the eyes in the rims of Ezekiel's wheels (Ezekiel 1: 18). This teaches us that the eyes of the Lord are in every place, discerning perfectly every detail of every matter that He deals with. These four living principles of truth declare unceasingly the holiness of God, the Almighty, He who is supreme Ruler, past, present and future (v. 9). In this they are giving glory, honor and thanks to Him who occupies the throne of eternal glory, the eternally living One.

As they do this, the 24 elders fall down before Him who sits on the throne, worshiping and casting down their crowns before Him (v. 10). These crowns are God's gift by grace, and give no occasion for self-exaltation, but are seen as a fresh opportunity for exalting their Lord and God who alone is worthy to receive honor and glory and power. They here celebrate God's glory as Creator (v.11), which confirms the fact of God being revealed in His blessed Son. It is His pleasure that delights them as regards all His creation, not their pleasure, though their pleasure is full when His pleasure is predominant. In Revelation 5 we shall see that redemption, not creation, is the theme of their worship.

Revelation 5.

None Found Worthy to Open the Book of Judgment

In the right hand of the Sovereign Ruler is seen a book sealed with seven seals, written on the inside and on the back (v. 1). It is the book of God's judgments, which are seen to be overflowing judgments because sin has been an overflowing challenge to the authority of God. His long patience with sin calls for the more solemn judgment once it comes. A strong angel (v. 2) proclaims for everyone to hear, the great question as to who is worthy to open the book and break its seals. Even with sufficient time given (v. 3), no one was found worthy even to look upon the book, whether in heaven (where the redeemed are gathered) or on earth or under the earth. All creation is consulted, but none qualify.

The fact of none being found worthy to open the book seems to infer that the saints in heaven have already been manifested before the judgment seat of Christ (2 Cor. 5: 10) and not one of these was found fit to give the word that opens the floodgates of judgment upon an ungodly world. This draws out the profound weeping of the apostle John (v. 4). Is there not an indication here of how deeply we shall feel the sadness of all the unprofitable things in our own lives (and in the lives of all the saints), things which have not been for the glory of God?

One Found Worthy

However, the sadness is not to continue, for John is told by one of the elders not to weep (v. 5). His eyes are directed to the only One who is worthy, the Lion of the tribe of Judah, the Root of David. As the Lion He is God's powerful King: as the Root of David He is the living God, He from whom David received being. He has prevailed because of who He is and because of His great atoning sacrifice which gives Him title to save every believer and to judge those who refuse Him.

Rather than seeing a Lion, John sees a Lamb as if freshly slain in the midst of the throne and the living creatures and elders (v. 6). The wonder of His death will remain a fresh, vital reality for eternity, as though it had just taken place. Certainly, only God is in the midst of the throne. The Lamb is God. The vivid reality of His sacrifice at Calvary — His lowly submission even unto death — is emphasized rather than His irresistible power as seen in the Lion. Wonderful combination indeed in this one adorable Person! His seven horns speak of perfection of power in contrast to the ten horns of the evil, future beast of Revelation 13: 1 — a monstrous claim of arrogant pride. The seven eyes (again mentioned) impress us afresh with His perfect, all seeing discernment by the power of the Spirit of God.

His oneness with God the Father has been seen in His being in the midst of the throne. Now, His distinctness is noted in His taking the book from the right hand of God, the hand of positive power (v. 7). This causes the living creatures and the elders to fall down before the throne (v. 8) with harps (the pleasant sound of praise) and golden vials full of odors (the sweet smell of dependent prayers of saints). This wholehearted, unfeigned worship is directed to the Lamb, which is another proof that He is God.

In this chapter, however, the living creatures and elders not only speak (as in Revelation 4: 10-11 when celebrating creation), but sing the praises of the Lamb on account of His great redemption (v.9). It is a new song as far as heaven is concerned, though no doubt saints have sung it on earth. It has never been the song of angels. Its words exalt the Lamb as worthy to take the book and break its seals of judgment, not because of His creatorial power, but because of His blessed sacrifice by which He has redeemed thousands from every area of the world. This great work gives Him perfect title to judge those who have refused its redeeming power. The redeemed have been made a kingdom, priests unto our God (v. 10). Kingly character is connected with bearing witness to the truth of God before the world (John 18: 37), while as priests believers are privileged to enter the presence of God, whether in worship or in intercession. They shall reign over the earth (J.N.D. translation) with Christ when He reigns.

Angels Uniting in Worshiping the Lamb

Although we are not told that angels sing this song, yet a tremendous number of them is mentioned as surrounding the throne (v. 11), speaking similarly with a loud voice (v. 12). They too worship the Lamb who was slain, as being worthy to receive riches, wisdom, strength, honor, glory and blessing.

Verse 13 anticipates the coming day of millennial glory rather than describing any conscious worship of every creature before the Great Tribulation. However, all creation must eventually join in eternally ascribing blessing, honor, glory and power, not only to Him who sits on the throne, but also to the Lamb . The four living creatures confirm this (v. 14), but the 24 elders fall down and worship, prostrate in adoration.

Revelation 6.

The First Seal: The White Horse (vv. 1-2)

In the Lamb's opening of the seals our sight is transferred again to earth, but John does not return there. His vision is from heaven. The first seal (v. 1) indicates the beginning of Daniel's seventieth week (Dan. 9: 27). In Daniel 9, beginning with verse 24, Daniel is told that after seven “weeks” (or “sevens”) and sixty-two “weeks” Messiah would be cut off (vv. 25-26). This has proven to be 69 weeks of years, which brings us to the exact date of Christ's presentation to Israel when riding into Jerusalem (Matt. 21: 6-11) just before His crucifixion. Since that time Israel's history has not been counted, for she rejected her Messiah, and the 70th week (the last seven years) of this prophecy can only begin after the Church has gone to heaven and God resumes His dealings with the nation Israel. This prophecy is most important to consider in connection with the book of Revelation.

With a noise like thunder one of the living creatures (evidently the lion) calls, “Come” (NASB). It is the Lamb who is in control of these events foretold in prophecy and He will initiate them at precisely the right time. A white horse appears, bearing a man with a bow (v. 2). A crown given to him indicates his taking earthly authority. The bow (but without arrows) pictures long-range warfare, and by this he is enabled to conquer. There is one clearly consistent interpretation of this, if we compare Revelation 17: 11-13 with Daniel 9: 27. The Roman beast, the future head of the revived Roman empire (the prince that shall come) will conquer without bloodshed by the long range warfare of amalgamation — by attracting the allegiance of ten European nations — which will form the future revived Roman empire. At the beginning of the seventieth week (often called the Tribulation Period) he will confirm a covenant with “the many” in Israel. Today, conquests like this are classified as “cold wars,” and there are clear signs of the revival of this ancient Roman empire in NATO and the European Common Market. The white horse speaks of victory: all here appears to be to the advantage of its rider. This man will appear often after this in the book of Revelation, usually called a Beast because he will be “like the beasts that perish” — living only for this life with no recognition of God. (Compare Daniel 4: 29-33)

The Second Seal: The Red Horse (vv. 3-4)

When the second seal is opened (v. 3) the second living creature (the Ox) calls “Come.” A red horse appears, and power is given to its rider to take peace from the earth. It seems the important point here is not who the rider is, but that violence and bloodshed will follow quickly in the wake of the Roman Beast's ascendancy to power in Western Europe. His great confederacy of nations will not prevent this, though likely he wants to bring stability by this confederacy, but his designs are thwarted. This is only the beginning of troubles for him, however.

The Third Seal: The Black Horse (vv. 5-6)

The third seal is opened and the third living creature (with the face of a man) calls, “Come” (v. 5). The black horse that comes into sight bears a rider holding a pair of balances (for careful measuring) and a voice announces the high cost of wheat and barley (the food of the common people), while stating that the oil and wine (the luxury of the wealthy) is not to be affected. Famine is the usual result of the ravages of war, but it is the poor who suffer by it. The seals are not the direct outpouring of God's judgments (as are the upcoming inflictions of the vials or bowls), but a picture of God's sovereign working behind the scenes in providential action that is the forerunner of later solemn judgment.

The Fourth Seal: The Pale Horse (vv. 7-8)

The voice of the fourth living creature (the flying eagle) is heard as the fourth seal is opened (v. 7), summoning a pale horse, his rider named Death. Hades follows with him. A fourth part of the earth is now affected by the suffering of death caused by famine, pestilence, the sword and beasts of the earth (perhaps a reference to murder by bestial men). This is simply the natural outcome of what has gone before. Man's pride (as seen in the white horse) wants to conquer. This is offensive to the pride of others and therefore leads to bloodshed (the red horse). Bloodshed will just as surely lead to famine (the black horse), and the sad palor of death from famine, pestilence, etc. (the pale horse) will follow close behind. Only a fourth part of the earth is affected. The third part (Rev. 8: 7-12) refers to the Roman empire, so in this case it is less than all the Roman earth.

The Fifth Seal: Martyrs (vv. 9-11)

When the Lamb opens the fifth seal (v. 9) we are directed to the souls of those who have suffered martyrdom during the first three and a half years of Daniel's seventieth week of years. In all the events under the first four seals the pow- er of God will work in awakening and bringing people in faith to Himself. At the time of the Rapture, millions will be living on earth who have never heard or known the gospel of the grace of God, so they are not those who have rejected Christ during our dispensation of grace. In fact, those who know the gospel now and refuse it will have no hope of salvation in the Tribulation, for God will send them strong delusion that they should believe the lie of the Antichrist (2 Thess. 2: 10-11)! But many others have not known it and will have opportunity even in the Tribulation to turn to the Lord Jesus. Many of these will be put to death because of their belief in the Word of God and because of their testimony to Himself. They are seen as crying out for the vengeance of God against those earth-dwellers who have murdered them. They know their Sovereign Ruler as holy and true, and thus have no doubt He will judge, but wonder at the length of His patience (v. 10). We do not pray this way today, but rather are told to pray for the blessing of our enemies (Matt. 5: 44-45), for today is the day of grace. When the day of God's judgment begins, however, it will be right for people to pray that God will judge the ungodly.

White robes are given them as signifying God's gracious approval of them. This is only an interim provision, for they are not yet in bodily form and must rest in their disembodied state for a short time until others also are killed for the Lord's sake during the remainder of the seven years (v. 11). Since the great bulk of believers will have been raised before this, at the Rapture (1 Thess. 4: 15-17), there will be only martyrs left to be raised for heaven after the Rapture. The number of martyrs will not be full until the end of the Tribulation, so these first ones must wait for the later ones in order that all will be raised together. In the latter half of the Tribulation many will suffer martyrdom for refusing to worship the beast (Rev. 13: 15). When the Tribulation ends, these will all be raised to complete “the first resurrection” (Rev. 20: 4-5). The first resurrection is that of believers: it began with the resurrection of Christ: the main part of it is at the Rapture, and it will be completed with the martyrs being raised.

The Sixth Seal: Apostasy & Anarchy (v. 12-17)

The opening of the sixth seal (v. 12) brings us near to the end of the first 3-1/2 years of Daniel's seventieth week. While there will no doubt be physical disturbances such as a great earthquake and the sun, the moon and the stars affected), yet the spiritual significance of these things is of far greater importance. The earthquake (v. 12) speaks of a general convulsion on earth that indicates the shaking of governments by anarchy (Heb. 12: 26-27). The sun becoming black speaks of the light of God withdrawn because of gross atheism, for the sun is the supreme source of light to earth, and people's refusal of God leaves them in spiritual dark- ness (Mal. 4: 2). The moon speaks of Israel in the place of responsibility to reflect God's glory, but turned into a state of violence and bloodshed. The stars of heaven stand for those who profess spiritual light (Gen. 15: 5), but their falling to the earth in great numbers intimates a general apostasy — a giving up of any heavenly profession and falling to the level of earthly-mindedness. Having no stability, they are easily shaken by the wind of adverse circumstances (Eph. 4: 14, Jude 12).

The heaven departing as a rolled up scroll signifies that, since heaven's rule has been rejected by men, God will leave them for a time exposed to the results of their own folly, as it were rolling up the scroll of His direct government. The mountains removed (v. 14) speak of the overthrow of the solid powers of government, while islands indicate neutral powers (isolationists) which will not be able to isolate themselves from the general upheaval: they cannot maintain their neutrality.

In verse 15 individuals are mentioned: kings of the earth (those in authority), great men (men of dignity), rich men (those of wealth), chief captains (those of organizational ability), mighty men (men of power), bondmen (in the place of servitude) and free men (those considered at liberty). All of these together, great and small, will be reduced to the same level of having their hearts fail them for fear. They hide themselves, but not in the secret of God's presence (Ps. 31: 19-20). They prefer the dens and rocks of the mountains (v. 16) which speak of men's professedly solid institutions which have been so shaken. Though they feel that this is God's judgment and the wrath of the Lamb, they do not repent and think only of avoiding the judgment by humanly improvised protection. Yet, little as they realize it, they are virtually inviting their own destruction.

They are wrong in assuming that the great day of the Lamb's wrath has come (v. 17). They are only reaping the normal consequences of their own folly at this time, for it is just approaching the middle of Daniel's seventieth week, and God's judgment falls only after this. Note however the arresting expression, “the wrath of the Lamb.” He who was the gentle, submissive Lamb of sacrifice at Calvary's cross will yet be the unsparing Judge of all those who have despised Him.

Revelation 7.

Two Intervening Visions

This entire chapter intervenes between the sixth and seventh seals. Similarly, between the sixth and seventh trumpets, we shall see an even longer intervention (Rev. 10: 1 — Rev. 11: 14). The last seal will not be opened until it is made clear that divine sovereignty has decreed the salvation and preservation of a great number in Israel (represented by the 144,000) and a great number of Gentiles who will come out of the Tribulation with the blessing of God. The four angels of verse 1 restrain the wind (the strong influences of judgment) from harming the land (Israel), the sea (the nations) or any tree (men generally).

Another angel ascends (v. 2) from the sunrising — prophetic of the manifestation of Christ. In a loud voice he speaks similarly to the words of the four angels, and adds, “till we have sealed the servants of God in their foreheads.” God's seal in their foreheads is in contrast to the mark of the beast received by unbelievers in Revelation 13: 16-18.

144,000 of Israel Sealed

The total number of those sealed is 144,000, twelve thousand from each tribe of Israel (v. 4). Their sealing is a guarantee of their being preserved through the Great Tribulation, preserved not simply as individuals, but as specifically of Israel and therefore with earthly blessing as a nation in view. The tribes are mentioned by name (vv. 5-8), which would have no place if their destination was heaven. While Joseph is spoken of in verse 8, this evidently refers to Ephraim (Joseph's son), for Manasseh (Joseph's other son) also is included.

The tribe of Dan is totally omitted, while Levi (the tribe given no inheritance, but distributed among the other tribes — Num. 3: 12-13) is added. The reason for Dan's omission appears to be indicated in Jacob's prophecy in Genesis 49: 16-18, which is a prophetic history of the nation of Israel, each tribe indicating a distinct era of time. Dan signifies the time of the Tribulation, and is said to be “a serpent by the way, a viper by the path, that bites the horse's heels so that its rider shall fall backward.” This is spiteful satanic activity, and seems to refer to the advent of the False Prophet, the Antichrist with his Satanic doctrine. Apparently, therefore, the Antichrist will come from the tribe of Dan. Thus, the Spirit of God ignores that tribe in this chapter. Yet, Dan eventually will be restored, for Jacob says, “Dan shall judge his people as one of the tribes of Israel” (Gen. 49: 16).

A Multitude of Gentiles

Verse 9 introduces an innumerable multitude from all nations, kindreds, people and tongues. These are Gentiles (not Israel and not the Church). They stand before the throne and before the Lamb, clothed with white robes and with palms in their hands. It is plainly an anticipated view. It will not take place at the time of the vision, but after the Tribulation. It is given beforehand to emphasize God's sovereign counsels as being absolute, no matter how dreadful the trial of the Tribulation may be.

Because these stand “before the throne and before the Lamb,” some assume that they are in heaven, but there is no intimation either of resurrection or of translation in the passage. Martyrs will be raised and translated to heaven at the end of the Tribulation (Rev. 20: 4), but those are not the great multitude of Gentiles seen here in Revelation 7.

These will be blessed on earth, in the millennial kingdom. They do not have to be in heaven to fully recognize the all-embracing authority of the throne of God and of the Lamb. Israel is given the promise of great blessing in the Millennium as verses 2 to 8 declare, and verses 9 to 17 show that many Gentiles also will be blessed with the true, pure knowledge of the Lord Jesus. This passage therefore appears to describe all the Gentiles who will have been saved by the grace of God during the Tribulation. They cry, “Salvation belongs to our God who sits on the throne, and to the Lamb” (v. 10), but they do not reign with Him as will the raised martyrs (Rev. 20: 4) and all the saints in heaven.

In verse 11 we again see all the angels, the 24 elders and the four living creatures standing “around the throne,” not simply “before the throne.” They rejoice in the salvation of this host of Gentiles who have newly awakened affection toward the Lamb. This provides a new occasion for the angels etc. to announce “Blessing and glory and wisdom, thanksgiving and honor and power and might, be to our God forever and ever” (v. 12). There will be a similar joy over the redeemed of Israel (Rev. 14: 3) who are also seen “before the throne,” though also on earth.

One of the elders stirs John's interest in these white-robed people, asking him who they are and where they came from (v. 13). John refers the question back to him, for John is willing to take the place of a learner (v. 14). The answer is given him that these have come out of the Great Tribulation: they had passed safely through it. Before the Tribulation all living saints (together with those who have been raised) will have been caught up in the Rapture, so these are the many Gentiles who will be born again during the Tribulation Period. We have seen that Jews are sealed in the first part of this chapter, so only Gentiles are now included. The white robes speak of practical righteousnesses which had proven the reality of their faith during the Tribulation. The robes are washed and made white in the blood of the Lamb: they are purified from the admixture of mere self-righteousness or inconsistent practice. Such purification is possible only by virtue of the sacrifice of the Lord Jesus.

Serving God day and night in His temple (v. 15) refers to the earthly temple, for there is no temple in the heavenly city (Revelation 21: 22). Yet, it cannot be literally in Israel's millennial temple, for this would be impossible for an innumerable number. It rather speaks of the vital work of the Spirit of God in their hearts that makes them continually God's servants in His temple in a spiritual way. Then it is added, “and He who sits on the throne shall spread His tabernacle over them” (J.N.D.). This further indicates the earthly character of their blessing.

The description is not limited to their millennial blessing, but goes on to eternity since all who are born again will share eventually in what verses 16 and 17 declare — neither hungering or thirsting, nor subjected to excessive heat, and all tears wiped away from their eyes. The Lamb will feed them and lead them to living fountains of waters. All of this shows that the counsels of God stand, no matter how great may be the trial of the Tribulation.

Revelation 8.

The Seventh Seal Opened:

Introduction to the Trumpets

The last of the seven seals is now opened (v. 1) and there is silence in heaven for about half an hour before John sees seven trumpets given to seven angels.

The seals have been only the beginning of God's working behind the scenes in reference to judgment. The trumpets indicate a ringing, declared testimony to all the world. The silence first shows the calm, quiet deliberation that will do nothing in undue haste. Also, before the angels sound their trumpets, they “stood before God” (v.2). They must first be in God's presence in order to rightly serve Him.

There is further preparation: another angel came and stood at the altar, having a golden censer. Much incense was given him to add to the prayers of all saints, offered upon the golden altar (v. 3). This is not the altar of burnt offering, but of incense (as pictured in the tabernacle — Ex. 30: 1-10), indicating the worship of redeemed saints of God. The angel here is Christ Himself, for He acts as priest, presenting the prayers of saints as a sweet odor to God, adding to them a further abundance of incense. More than this: He also fills the censer with fire from the altar and casts it upon the earth (v. 5). No priest of the line of Aaron was ever called upon to do such a thing. The prayers of saints in this case are those of the suffering people of God on earth (and martyrs also — Rev. 6: 9-11), pleading for God's intervention in judgment. The casting of the censer on the earth indicates the beginning of God's answer to such pleading prayers, for this results in “noises, thunderings, lightnings and an earthquake.”

The First Trumpet (v. 7)

The prior preparation being complete, the angels now begin the sounding of the trumpets. The first trumpet call is followed by hail and fire mingled with blood (v. 7). At this point the middle of Daniel's seventieth week is not yet reached, but “a third part” of trees and green grass are affected, the trees speaking of man's self-importance and the green grass of prosperity.

What is meant by the third part? When John wrote, the Roman world was divided into three parts — the eastern, the central and the western. It seems likely that verse 7 refers to the empire under its seventh “head” or leader, the Beast of Revelation 13: 1-10, and therefore the western third. This empire is seen as a conquering power under the first seal, but here as afflicted by God.

The Second Trumpet (vv. 8-9)

This seventh head is evidently contemplated in verse 8 at the sounding of the second trumpet. A great mountain speaks of a great governing power (cf. Jeremiah 51: 24-25), while burning with fire intimates a fearsome character of oppression. Thrown into the sea speaks of God's own sovereign power inflicting this scourge upon the nations (the sea of the Gentiles). The waters of the sea speak of “peoples and multitudes and nations and tongues” (Revelation 17: 15). The nations want a champion, and God allows them the type of man they desire, whom they will find by experience to be an enemy of all righteousness. The third part is again affected, for the third part of the sea became blood which signifies the stagnation of death, a death that is surely much worse than natural.

The dying of a third part of creatures in the sea indicates that the people of this Western Empire, by allegiance to the Beast and his monstrous claim of divine titles, become coldly dead to the claims of God. Men become “twice dead” (Jude 12)  - first by the fact of their sinful nature (Eph. 2: 1), second by apostasy, the cold refusal of God, even though not physically dead. (See Revelation 16: 3.) Trade and commerce also will be affected as the destruction of the third part of ships infers.

The Third Trumpet vv. 10-11)

With the sounding of the third trumpet a great star falls out of heaven (v. 10). In Revelation 6: 13 we saw that falling stars indicate a general apostasy of those who have professed subjection to heaven's authority. They give this up in favor of earthly honor and advantage. This great star is the leader of them all, the Jewish Antichrist, called the man of sin and the son of perdition (2 Thess. 2: 3).

He is given other names also, descriptive of his character. He will first appear to be a godly Jew, going into the house of God together with others who have deep respect for the God of Israel (Ps. 55: 11-14). Then gaining a place of prominence by means of this subterfuge, he will turn deliberately against Israel's God and take his seat in the temple of God in Jerusalem, claiming honor that rightly belongs to God alone (2 Thess. 2: 3-4). His pretense of giving great spiritual light accounts for the expression, “burning like a torch,” not actually a lamp, but simulating one. Again it is the western Roman earth (the third part) that is affected, the rivers and fountains of waters speaking of the sources of spiritual refreshment.

To this man's many names is added another here: “Wormwood,” speaking of that which is harsh and embittering, for he turns the waters bitter. He corrupts the truth of God by his poisonous doctrine (1 John 2: 22). By this many die; not physically, but by apostasy they become dead to any recognition of the living God.

The Fourth Trumpet (vv. 12-13)

The fourth angel sounds his trumpet (v. 12) and the third part of the sun, the moon and the stars are smitten: the third part of each is darkened so as not to shine. Of course this cannot be literal. The sun (which is the supreme source of light to the earth) speaks of the light of the glory of God. Therefore this darkening speaks of people being plunged into the darkness of atheism, not seeing the sun. They become impervious even to the reflected light of the moon and the stars. The light of heavenly testimony is eliminated in all the kingdom of the beast.

At this point an angel flies through the midst of heaven, emphasizing with clarion voice the woeful solemnity of the last three trumpets which are about to sound (v. 13). The reason is clear: with the fifth trumpet we come to the middle of Daniel's seventieth week and “the Great Tribulation” follows. It is at this time that wickedness rises to the height of its most arrogant defiance of God.

Revelation 9

The Fifth Trumpet: A Demon Infestation (vv. 1-12)

The sounding of the fifth trumpet discloses “a star fallen from heaven:” it is already fallen (v. 1). This is the same star that fell under the third trumpet (Rev. 8: 10). Thus the false prophet, the Antichrist, is given the key to the pit of the abyss. His opening it (v. 2) releases a smoke that darkens the sun and the air. This is the darkening and polluting of the very atmosphere of people's existence by satanic doctrine that will also pollute their minds.

Out of this smoke comes a plague of locusts which are given power such as that of scorpions (v. 3). Locusts eat vegetation, and their huge number makes them virtually irresistible as they devastate a land, while the scorpion leaves a tormenting sting. These locusts do not touch the vegetation, but only those persons who don't have God's seal in their foreheads. This indicates the character of this scourge as being that of evil spirits. When the Antichrist brazenly proclaims his polluting doctrine of the denial of the Father and the Son, and with it makes an image to the Roman Beast and requires Israel to give the Beast divine honors, this obnoxious smoke opens the way for Satan's evil spirits to take possession of great numbers of people. This appears to be an infliction specially centered in Israel, though the whole kingdom of the beast also will be affected since most of the population will accept the lie of the Antichrist (Revelation 16: 13-14).

This torment continues for five months (v. 5) which number speaks of human responsibility, for the victims have themselves invited it. The horror of such demon possession makes people wish for death (v. 6), but God does not allow them to die: they must learn the results of their folly.

The shape of the locusts being like horses prepared for battle (v. 7) speaks of their strength in conquest: they subdue men. “Crowns like gold” speaks of an assumed dignity that deceives people, while faces similar to men's adds to this deception with a boastful, humanistic approach. The women's hair, speaking of subjection, reminds us of their total subjection to infernal, satanic authority. Teeth as those of lions, however, exposes their actual character of rapacity and tenacity: they catch a person and do not let go.

They have breastplates simulating iron (v. 9). In contrast to the believer's “breastplate of righteousness” (Eph. 6: 14), this speaks of a hardened conscience with no proper feeling remaining. The sound of their wings inspired terror, as an army of war-horses on the run. When people have defiantly rejected God, this leaves room for a great and awesome infestation of demons who will make their power felt.

These demons are as scorpions with stings in their tails, which shows that people finally will feel the results of their evil work (v. 10). Just as with alcohol and drugs, the people think it exhilarating at first, but the vicious sting comes later. The king over them is the angel of the pit of the abyss. His name is Abaddon or Apollyon, another of Satan's designations, meaning “a destroyer.” This unparalleled plague of demons is the culmination of the doctrine of the Antichrist in his implanting of gross idolatry in the holy place (the temple area of Jerusalem) in defiance of the living God. This woe will be dreadful, but two more will follow.

The Sixth Trumpet: A Great Invading Army (vv. 13-21)

The sixth angel sounds his trumpet and a voice speaks from the horns of the golden altar which is before God (v. 13). It is God Himself whose glory has been outraged, who calls for judgment. Four angels bound in the Euphrates River are loosed (vv. 14-15). The golden altar reminds us that it is God's glory that is to be upheld. The Euphrates River was the former boundary of the Roman Empire and is to be Israel's future border. The four angels bound are Satan's angels who have power in connection with the King of the North, the Assyrian, who will head a strong alliance in bitter animosity against Israel. This man is spoken of a great deal in Old Testament prophecy. The Assyrian Empire was at one time of great importance, its capital being Ninevah (in present-day Iraq). It included Syria, Lebanon, Jordan, part of Iran and part of Turkey. At one time it took the ten tribes of Israel captive. Russia is not the King of the North: the Assyrian is. In Ezekiel 38: 15 and Ezekiel 39: 2 “the prince of Rosh, Meshech and Tubal” is seen coming from “the far north,” or “the uttermost north,” which must be Russia, while the King of the North is close to Israel, as a map of the time of the Assyrian Empire will show.

Daniel 8: 21-22 shows that the kingdom of Alexander the Great would be broken apart into four kingdoms. One of these would be the forerunner of the future King of the North, who is spoken of in verse 23 as “a king — having fierce features who understands sinister schemes.” Verse 24 says, “His power shall be mighty, but not by his own power,” indicating that another power is backing him up, which may be Russia.

Isaiah 10: 5-6 is most important in this connection. There God speaks of the Assyrian as the rod of His anger, saying that He would send him against a godless nation (Israel). Then in verse 12 of that chapter He tells us, “when the Lord has performed all His work on Mount Zion and on Jerusalem, He will say, 'I will punish the fruit of the arrogant heart of the king of Assyria and the glory of his haughty looks.'” Daniel 9: 27 gives us further instruction as to why God sends the Assyrian against Israel: “Because of the protection of abominations there shall be a desolator, even until that the consumption and what is determined shall be poured upon the desolate” (or desolator) (J.N.D. translation). Because Israel will be guilty of protecting idolatry in the temple area, God will send the King of the North to punish her, though afterward judgment will be poured upon him also. Isaiah 28: 14-18 speaks of the Assyrian as “the overflowing scourge” to punish Israel when they have made “a covenant with death” and an “agreement with Sheol,” speaking of their idolatrous alliance with the Roman Beast.

Until this time God has restrained the King of the North from attacking Israel, but following the demon infestation brought on by the idolatry of the Antichrist He gives the command to loose the four angels bound in the Euphrates River, opening the way for the great invasion by the King of the North. This is spoken of also in Daniel 11: 40. The King of the South (Egypt) would “attack” the Antichrist “and the King of the North shall come against him like a whirlwind, with chariots, horsemen, and with many ships; and he shall enter the countries, overwhelm them, and pass through.”

This is a most significant event in prophecy, referred to in many Old Testament scriptures, for it is here that God Himself begins to take a definite, public hand in dealing directly with the idolatrous pride of man that has risen to its boldest height of defiance against His authority as seen in the man of sin sitting as God in the temple in Jerusalem (2 Thess. 2: 4). These loosed angels “are prepared for the hour and day and month and year” (v. 15), which seems to infer the time gradually increasing, as though God were willing at any time to intervene in mercy if Israel would repent. The antagonism of this enemy is against “a third of mankind,” the Roman earth, though Israel is the direct point of attack.

Their number (200 million) (v. 16) must include not only the actual army engaged in literal fighting, but the peoples of these mid-eastern lands who will be stirred in hostile antagonism toward the West, as in fact is seen developing strongly in their character today.

The horses (v. 17) are not literal, but speak of whatever influences it may be that carry the riders into war. The breastplates of the riders are not like iron (as in verse 9) which speaks of hardened consciences, but of fire which rather implies consciences deceived by false religious doctrine and consumed by religious fanaticism. All of this is consistent with the character of their leader at the time, “a king — having fierce features and understanding sinister schemes” (Dan. 8: 23), that is, ruthless and conversant with evil spirits.

The heads of lions speak of the fierceness of this attack. Fire and smoke and brimstone from their mouths is comparable to the threats, subterfuge and blasphemy of Rabshakeh, the general of the Assyrian army as he besieged Jerusalem (Isaiah 36) after his conquest of other nations. This attack of the King of the North is similar to the character of the infestation of locusts in verses1 to 11, but while the locusts hurt people without killing them, the horses “kill” by the fire, smoke and brimstone from their mouths. This is not physical killing, but driving people to a a state of dead infidelity. The religious fanaticism of the Assyrian in his spiteful treatment of Israel and the West will serve to turn the West more strongly against religion and against any recognition of God. The attack also will be physical and violent, as well as attended by a multitude of words. The horses seem to be the whole religious system that upholds the attack, for they have power in their mouths as well as in their tails (v. 19) — not only in their tails as was true of the locusts. Their words are fierce and the end result is harmful.

However, verses 20 and 21 show us that those not killed by these plagues remained coldly unrepentant in reference to their corrupt religion of idol worship. People will not of themselves turn to God in spite of every solemn warning and shaking experience. Their idolatry seems to them a sufficient cover-up of their murders, sorceries, fornications and thefts.

Revelation 10.

A Long Interval Before the Seventh Trumpet

We find a long interval between the sixth and seventh trumpets, continuing from Revelation 10: 1 to Revelation 11: 14. There is no doubt as to the identity of the mighty angel who comes down from heaven (v. 1), for His face is as the sun. It is Him in whom the glory of God is revealed, the Lord Jesus, yet clothed with a cloud, indicating some obscurity: God's glory is present, but in measure veiled. The rainbow is the promise of the light of God yet to be manifested in fullest measure, with every color of the spectrum witnessing the great magnificence of God's glory. Feet as pillars of fire speak of the burning holiness of God that must first tread down every evil adversary.

The little opened book (v. 2), if we consider verses 8 to 11, seems to refer to the prophecies of the Old Testament which deal with God's judgments in the earth. They are to be completely fulfilled. His right foot on the sea pictures His subjugation of the Gentile nations: His left foot on the land signifies His subduing Israel under Him. His voice is as a lion roaring: He claims His rightful power over the nations. The seven thunders are the answer of God in the fulness of His resources of divine power (Psalm 29: 3). He is fully behind His Son in claiming the sea and the land as His own. But though the thunders spoke intelligibly, John is not permitted to write their words (v. 4): it is not therefore necessary for us know what was spoken.

The angel lifts up His hand to heaven and swears by the living God, the Creator of heaven, earth and sea and everything in them, that there should be delay no longer (v. 6). He is one with God, so that this is really God swearing by Himself. He had done this when showing grace to Abraham and his seed (Hebrews 6: 13-14); now He does so when executing the judgment that subdues all things under Him.

The Angel further announces that the sounding of the trumpet of the seventh angel would signal the finishing of the mystery of God in accordance with prophecy given by His servants in the past (v. 7). This is held up only until other matters are put in their proper order. Again we see the calm, orderly deliberation of the judgment of God: there is no precipitate action. The mystery of God will be finished at the sounding of the seventh trumpet. The mystery of God here involves the mystery of Israel's blindness until the fulness of the Gentiles is come in (Romans 11: 25) and the mystery of iniquity (2 Thess. 2: 7) and all that has been obscure in the great sovereign ways of God. These things will become plain at the manifestation of the glory of the Lord.

The same voice that had forbidden John to write the words uttered by the seven thunders now tells him to go and take the little book from the Angel's hand (v. 8). The angel — the Lord Himself — instructs him to eat the book which would make his stomach bitter, but would taste as sweet as honey, which John proves to be so (v. 10).

This shows us that before judgment falls, our great God has considered every detail of its character and of the way in which creation will be affected, and wants this entered into by His servants at least in some measure. The prophet must feel something of the solemnity of his prophecies. If it is sweet to our taste that the Lord Jesus is about to accomplish His great work of subduing all things under His feet, fulfilling Old Testament prophecies, yet that work will require the bitterness of sad, dreadful and eternal results for all who will not submit by faith to this holy Lord of glory.

The serious reality of this is further impressed on John in his being told he must prophesy again before many peoples, nations, tongues and kings (v. 10). This is work that has some deeply-felt bitterness about it because most people will not believe, though to a true prophet there is sweetness that cannot be disputed.

Revelation 11.

We have seen under the sixth trumpet the desolating invasion of Israel by the King of the North, which takes place because of Israel's idolatrous image of the Beast set up in the temple at the middle of Daniel's seventieth week. Revelation 11: 1 to Revelation 13: 18 therefore deals with conditions in the last half of this seven year period, designated in scripture as “the Great Tribulation.”

John is given a reed like a rod and told by the Angel (the Lord) to measure the temple, the altar and those who worship (v. 1). The court is given to the Gentiles who will tread it down for 42 months (3 1/2 years) (v. 2). This is not a literal measurement in feet or meters, for the worshipers also are measured. The reference is plainly to Israel's temple and altar, and at a time when these have been grossly desecrated by the Antichrist and the Jews themselves by the idolatry of the image to the Beast at the middle of Daniel's seventieth week, and then further desecrated by the Assyrian invasion which immediately follows.

The measurement speaks of a true spiritual discrimination that separates the godly minority in Israel who care for God's interests in His temple and in His altar, from the masses of the nation. The altar — the altar of burnt offering — speaks of the absolute necessity of the sacrifice of the blessed Messiah of Israel; and the temple, of the dwelling of God among His people. These things will be valued by the minority, though despised by the majority of the nation.

Two Unusual Witnesses in Jerusalem (vv. 3-14)

Two remarkable witnesses, empowered by the Lord, will appear in Jerusalem during the Great Tribulation, but will be killed about the end of this 3-1/2 year period. Therefore, they are killed just before the Lord appears in glory. These prophets are only two of a large number who will also bear some witness in other parts of the land beside Jerusalem, but these will have particular power given them of God. Being clothed in sackcloth, they feel the shame of Israel's guilt. Their prophecy is specifically required in Jerusalem because of the idolatry prevailing there.

In verse 4 they are designated as the two olive trees and the two lampstands of Zechariah 4: 2-3, the anointed ones (sons of oil) bearing testimony (the lampstands). Their testimony is to the fact that there is a true anointed Messiah of Israel (anointed as both King and Priest) who will be manifested to Israel. Indeed, “He shall build the temple of the Lord. He shall bear the glory and shall sit and rule on His throne, so He shall be a Priest on His throne” (Zechariah 6: 13).

The fire from their mouths (v. 5) reminds us of Elijah's burning words to the two insolent captains who were immediately devoured by fire with their bands of fifty men (2 Kings 1: 9-12). Power to restrain the rain from heaven (v. 6) was also given to Elijah (James 5: 17). Power to turn the waters to blood is seen in the conflict of Moses with the Egyptians (Ex. 7: 19-20) as well as smiting the earth with many plagues. It would be totally contrary to Christian character for us to attempt such things today (see Luke 9: 54-56), for today is the day of grace, but when God initiates judgment, He will not be without clear witness. These two prophets then will be similar to Moses and Elijah, not the same individuals as some have wrongly supposed in reading Malachi 4: 5, but coming in the spirit and power of Elijah as was true also of John the Baptist (Luke 1: 17).

God allows nothing to stop them until their testimony is finished. He then permits the Roman Beast (the Western European dictator) who ascends from the abyss (Rev. 17: 8), who is also said to rise out of the sea (Rev. 13: 1), to murder them so that God's power over the Beast may become more clearly manifest (v.7). The fact of the Beast's ascending out of the abyss speaks of the direct satanic power by which he is influenced and energized. He will not be personally in Jerusalem, but will have many willing tools there to do his work. Yet very soon after this, the Roman Beast personally, with the false prophet (the Antichrist), will be terrified by the sudden appearance of the Lord Jesus from heaven at Armageddon in the north of Israel, and the two of them will be captured by divine power and thrown alive into the Lake of Fire (Rev. 19: 11-20).

The two witnesses suffer bitter rejection and apparent shameful defeat. Not content with murdering them, their enemies leave their dead bodies on the street in Jerusalem (called Sodom for its revolting corruption, and Egypt for its proud independence of God) (vv. 8-10). Gloating in fiendish delight over their horrible work, they send congratulatory gifts to one another. These dead bodies are observed for 3 1/2 days by other nations also, perhaps by means of television. There can be no doubt of their actual physical death.

However, this wicked folly of Israel's leaders causes them to witness their own defeat. In the sight of their enemies the two witnesses are raised from death and stand upon their feet (v. 11). If they had buried them, they would not have seen this great sight, but having morbid delight in observing their dead bodies, they expose themselves to the terror of seeing them come to life. These witnesses stand there long enough to impress men with the reality of their resurrection and then are called by a great voice from heaven to come up there. The voice also is heard by their enemies who observe them as they go up to heaven.

Immediately following this, “in the same hour,” a great earthquake (literally as well as morally) shakes the city, destroying a tenth part of it and killing seven thousand (v. 13). This again is just preceding the appearing of the Lord in awesome majesty. It would seem that Jerusalem will have almost no time to recover from the earthquake before the King of the North returns from Egypt to besiege the city. The shaking does some good, however, for those who were not killed at least were terrified enough to give glory to the God of heaven. Whether they were really brought to God in faith is another question.

The Seventh Trumpet:

Christ's Kingdom Announced (vv. 15-18)

The third woe comes with the seventh trumpet. Great voices in heaven announce, “The world kingdom of our Lord and of His Christ is come and He shall reign unto the age of ages” (v. 15, Numerical Bible). Far from being woe to the renewed heart, that great kingdom will bring unspeakable blessing, but to the ungodly rebel it is the worst of all woes, for each such rebel must now face the exposure of his accumulated guilt and be judged by the One whom he has despised and rejected — Jesus, the exalted Son of Man, the eternal Son of God. All other kingdoms fall “and the Lord alone shall be exalted in that day” (Isaiah 2: 11).

The redeemed in heaven (the 24 elders) respond in deepest adoration, falling on their faces to worship the living God, speaking of Him as the Lord God Almighty, the eternal Sovereign of the present, the past and the future (vv. 16-17). They make it clear that this great dignity fully belongs to the Lord Jesus who has asserted His right of absolute authority to reign as King of kings and Lord of lords.

Their words in verse 18 encompass a long period of time and the events spoken of are not put in chronological order. The anger of the nations and God's wrath against them will be manifest at the time of the revelation of the Lord from heaven, but “the time of the dead, that they should be judged,” anticipates the end of Christ's millennial reign. If He judges the living, there remains no doubt that He will judge the dead. All these things are connected with the kingdom of the Son of Man who will put all things in subjection before delivering the kingdom up to the Father (1 Cor. 15: 24-28). Rewards also, to His servants, to prophets, to saints and to all who fear His name, are connected with the kingdom, as will be the destruction of those who destroy the earth. This will include the Tribulation judg- ments and the judgment by fire from heaven of Gog and Magog at the end of the thousand years (Rev. 20: 7-9), and is completed with the Great White Throne judgment of all the unsaved dead (Rev. 20: 11-15).

The Temple and the Ark

Verse 19 begins a new subject and is connected with Revelation 12. The trumpets take us to the end of all the judgments. The scene now reverts to consider the development of various details connected with the span of time the trumpets have embraced.

The temple of God opened in heaven is not itself a heavenly temple, for in the heavenly city there is no temple (Rev. 21: 22). The temple and the ark seen here are connected with Israel at a time when Israel on earth is in a state of guilty apostasy, having deliberately turned from the truth they once claimed to believe, apostatizing from God and from any recognition of a coming Messiah. But God's counsels concerning her blessings are still established in the heavens, the temple speaking of God's dwelling among His people; and the ark, of Christ glorified, the center of all blessing for Israel. The literal ark will be forgotten (Jeremiah 3: 16): its spiritual significance is the vital matter. Therefore, Israel will learn that “the heavens do rule.” But the counsels of God in blessing will not be accomplished before the awesome judgments take place, of which the lightnings, thunderings, voices, an earthquake and great hail assure us.

Revelation 12.

A Woman Clothed with the Sun: Israel

A great sign now appears in heaven. We thus are looking at things from heaven's viewpoint, and the vision goes back in time to connect the past with the future so that we may have a clearer view of connected events. The woman (v. 1) is manifestly Israel of whom the Man-child (Christ) is born. “Clothed with the sun” intimates God's counsels as to her when in the Millennium she is clothed with the glory of “The Sun of Righteousness,” the blessed Christ of God (Mal. 4: 2). The moon under her feet refers to Israel as she has been in all her previous history, which is seen as the night in contrast to the day of the coming kingdom. Her proper character was to reflect the sun, as does the moon, however poorly she has done it. The crown of twelve stars on her head symbolizes the twelve tribes, all intact in the day to come. Heaven recalls her as travailing before the birth of Christ. This may refer to the pain of Israel's bondage under Roman rule at that time.

Another Sign — The Great Red Dragon

Then another sign appears in heaven (v. 3): this too is plainly a vision, not literal. The great red dragon is Satan in his intimidating character, but the seven heads and ten horns are the same as on the beast in Revelation 13: 1, though here the crowns are on the seven heads, while there they are on the ten horns. The sign depicts the Roman empire as energized by Satanic power, the crowns on its heads intimating its glory and authority in past history. Crowns on the horns speak of the revived condition of that empire in the tribulation period when ten European kings (or authorities) will receive power “one hour” with the Beast (Rev. 17: 12). The European Economic Community seems a clear step in the direction of this revival of the Roman Empire.

Therefore, Revelation 12 indicates Satanic power operating in the Roman Empire at the time of the birth of Christ. Satan's casting to the earth the third part of the stars of heaven (v. 4) is the strong materialistic doctrine that reduces spiritual hopes to the level of earthly-mindedness. This affected the third part, the Western nations. Satan moved that empire in opposition to Christ: He was determined to destroy the Man-child. The empire (which Pilate represented) did not realize that it was the tool of Satan for the purpose of Christ's destruction, but in all of this we see heaven's discernment of the entire matter. This vicious enmity culminated in the crucifixion of Christ, though neither His crucifixion nor His resurrection are mentioned here, but rather the fact of God's defeating the power of Satan by His setting this blessed Man on His own throne, for He will eventually rule all nations with a rod of iron (v. 5).

Then all the present dispensation of grace is passed over, from the ascension of Christ until after the Rapture, and verse 6 refers to the last 3 1/2 years of Daniel's seventieth week when Satan's enmity against Christ and against Israel will flame to its greatest height. The woman is given a place in the wilderness prepared by God for her, and there nourished for the 1260 days of the Great Tribulation. This will be true for large numbers of Israel, for the Lord warns the Jews that when they see “the abomination of desolation” standing in the holy place, that is, the idolatrous image set up there at the beginning of the Great Tribulation, they should flee to the mountains (Matt. 24: 15-16). We know that some will remain and suffer greatly in the city, as we have seen in the case of the two witnesses (Rev. 11: 3-12), but the bulk of the godly Jews will flee for their lives.

War in Heaven: Satan Thrown Down to Earth

Daniel 10: 12-13, 20-21 bears witness that conflict is taking place continually between God's angels and Satan's host, and that Satan has certain evil spirits delegated to influence certain nations. Satan has for centuries been allowed in heaven to accuse the brethren before God, whether they are Jewish or Gentile brethren. This is seen in Job 1: 6-12. In the present dispensation of grace the Church is seen to have conflict in heavenly places because of satanic opposition (Eph. 6: 12). Satan is opposing every desire of believers to learn the truth of God and to obey it. We today are enabled to gain a present victory over Satan by having on the whole armor of God and by use of “the sword of the Spirit which is the Word of God” (Eph. 6: 10-17).

But God has decreed that at the middle of the seven year Tribulation Period Michael and his angels will wage a decisive battle in heaven against Satan and his angels, and throw them down to earth (vv. 7-9). Michael is called “your (Israel's) prince” (Dan. 10: 21): he has a special connection with Israel. Therefore, his fighting will be on behalf of Israel, though Israel will suffer all the more after this time. But God will use Satan's enmity to drive Israel back to Himself through the sorrows of the Great Tribulation. Therefore, Satan's presence on earth will result in Israel's true blessing in the end. In verse 9 four designations of this arch-enemy of God are seen. He is called the dragon (the intimidator), that old serpent (the deceiver), the devil (the accuser) and Satan (the adversary). Yet all this infernal power is defeated by angels, though certainly by God's direction.

Rejoicing in Heaven

Verses 10-12 show great rejoicing in heaven, yet it is still anticipative of the end of the Great Tribulation which only begins at this time. The fact of the dragon being cast down is the portent of the very near establishment of the King- dom of God and the authority of His Christ. Satan is said here to be “the accuser of our brethren, who accused them before our God day and night.” He is persistent in his determination to put down the people of God. But after this he will no longer be able to practice his accusations before God: his activities will be confined to earth.

Verse 11 speaks of the brethren overcoming the devil by the blood of the Lamb, that which had fully cleansed away all their sins before God. This is the work of God done for them, in which they fully trust. When in a dream Satan accused Martin Luther of many past sins, he replied, “You might add many more to these, but write in red ink over the whole list, 'The blood of Jesus Christ, His Son, cleanses us from all sin'” (l John 1: 7). The brethren also overcome “by the word of their testimony: ” this is the response on their part to what God has done. They were not ashamed to witness their confidence in the living God and in His Word, in the face of satanic persecution in the world. These brethren are those who suffer in the seven years of the Tribulation Period, many of whom will be martyred.

In verse 12 those in heaven rejoice that Satan is banished from there, but woe is pronounced against the inhabitors of the land (Israel) and the sea (the nations), for the devil's hateful animosity will rise to a frenzy of action because he knows his time is short. We may think that Satan's attitude is unreasonable, but this is only to be expected where there is no true faith in God. It is reported that Hitler said that if he and his party had to go out (of power), they would slam the door so hard that all the world would hear it. Such is the foolish vanity of angels or people apart from God. Satan wants to do all the harm he can, but God is simply allowing this in perfect wisdom, for He uses the evil to teach people what is the end result of their choosing Satan's authority rather than God's. The culmination of Satan's malice is the worst tribulation the world has ever seen. Yet behind all this is the stern wrath of God against the accumulated wickedness of both Jews and Gentiles, but God's wrath is seen in the perfection of calm deliberation and in absolute righteousness.

The Dragon Persecuting: The Woman Preserved

The dragon then persecutes the woman (v. 13) who symbolizes the godly of Israel, of whom Christ had been born. In this persecution Satan will employ both Gentiles and apostate Jews who follow Antichrist. Antichrist at first will be friendly toward the godly Jews, but after using them as a stepping-stone to gain power and position in the nation, he will turn against them in cruel persecution (Psalm 55: 12-14, 20-21).

The Lord will enable the woman to quickly escape to the wilderness. The wings of a great eagle (v. 14) speak both of this speed and of God's protective care. She is sustained here for a time (one year), times (two years) and half a time (one half year) as indicated by the 1260 days of verse 6. There she is preserved from those who are Satan's willing tools. However, we have before noticed that there will be those remaining in Jerusalem who will suffer greatly. The language of these sufferers is prophetically recorded in Psalm 59.

The flood from the serpent's mouth (v. 15) is evidently the whirlwind attack of the King of the North who will come as an overflowing flood (Daniel 11: 40-41), also called “the overflowing scourge” (Isaiah 28: 15-18). The land opening her mouth to swallow up the flood indicates that the land of Israel will take the brunt of this attack, thus sparing the godly remnant whom God will preserve for millennial blessing, though some will be martyred and thus have a better destiny in heaven (Rev. 20: 4). This martyrdom may be indicated in verse 17, for Satan will do all he can to oppress and decimate Israel, but he can do no more than God allows. This remnant is said to keep the commandments of God in contrast to Antichrist and his followers who will reject even the Old Testament. The remnant has the testimony of Jesus Christ: their faith is steadfast in the true Messiah to whom they bear witness and suffer for it.

Revelation 13.

A Beast Coming Out of the Sea

In contrast to seeing a great sign in heaven in Revelation 12: 1-3, John now stands on the shore and sees a Beast rise out of the sea (out of the Gentile or Western nations) with seven heads and ten horns. As we have seen, this is similar to the dragon in Revelation 12: 3, but there it is seen as a sign in heaven, for in that case the vision goes back to the past history of the satanically inspired Roman Empire. Here, the crowns being on its ten horns indicate the revival of the old Roman Empire in the Tribulation Period when ten nations give their power to the Beast (Rev. 17: 13). The name of blasphemy on its heads shows that the Beast assumes divine titles, for in demanding people's unconditional allegiance it is actually demanding worship (v. 15).

Verse 2 shows that this empire will incorporate into it some features of the world empires that have preceded it. Its likeness to a leopard compares with the Grecian Empire of Alexander the Great (Daniel 7: 6) with its swiftness of conquest. Its feet as of a bear reminds us of the empire of the Medes and Persians (Daniel 7: 5) with its grasping strength and tenacity. Its mouth as that of a lion indicates its devouring ferocity as seen in the Babylonian Empire (Daniel 7: 4). This Beast in Revelation then is the fourth Beast or fourth empire of Daniel 7, dreadful, terrible and strong (verse 7). The dragon (Satan) gives him power, his throne (his elevated dignity) and his authority.

One of its seven heads was wounded to death (v. 3). Compare this with Revelation 17: 9-11, where there is the declaration that the seven heads are the seven mountains on which the woman Babylon sits. Babylon means “confusion,” a name used to describe a religious mixture of some truth with much falsehood — that which has caused confusion to countless numbers of her blinded followers. This is literally the city of seven mountains, Rome. Then it is added, “There are also seven kings. Five have fallen, one is and the other has not yet come.” The first five may refer to the five different forms of government in the Roman Empire that had existed before John wrote, which are Kings, Consuls, Dictators, Decemvirs and Military Tribunes. Or they may refer to the great imperial powers of the world up to that time — Egypt, Assyria, Babylon, Persia and Greece, as suggested in the Numerical Bible -Revelation-p. 436. In any case, the sixth head was imperial Rome (Rome under the imperial rule of the Caesars) existing when John wrote and which has long since fallen with the fall of the empire itself. The seventh head therefore will arise with the revival of the empire, and it will be this head (“the prince who is to come”) who will confirm a covenant with the many in Israel, which will introduce Daniel's seventieth “week”* (Daniel 9: 26-27).

{*It is most important to understand this prophecy of Daniel 9: 24-27 in connection with Revelation and the whole subject of prophecy. the first 69 weeks (weeks of years), equalling 483 years, have been completed with the cutting off of the Messiah at the cross of Calvary. But the 70th week is held in abeyance during all our present dispensation of grace, and will take place only after the Rapture. This 70th week is called the Tribulation Period, which occupies a very large place in prophecy.}

This head will then be wounded to death, evidently when the general anarchy takes place at the time of the sixth seal (Rev. 6: 17). Many governments will be overthrown before the middle of Daniel's “week” (the Tribulation Period) and this head will be among them, being wounded to death. In other words he will totally lose his authority. The wounded head being healed indicates a striking recovery of his power which causes all the world to wonder. He apparently will bring a semblance of restored order and peace out of the chaos of anarchy, and thus be acclaimed as a great world leader.

Just as the Roman Empire will revive from a virtual deadly wound received many centuries ago, so at about the middle of the Tribulation the seventh head will revive from a deadly wound only a short time after it is inflicted on him. This seems to be the reason we are told that “the beast that was and is not, is himself also the eighth, and is of the seven” (Rev. 17: 11). When he first arises at the beginning of the seven years of the Tribulation, he is the seventh head; then when revived about the middle of that time-period he is called the eighth. All the world wonders at his power in bringing back the ten kingdoms under his control and establishing apparent peace out of chaos. However, his power is satanic, and therefore people worship both the dragon and the Beast (v. 4). It is not necessary to suppose that they realize they are actually worshiping Satan, but it is he who gives authority to the Beast, and people will give the Beast a place of greatest preeminence, for they will consider him the most formidable power on earth.

He is given a mouth capable of advertising himself (v. 5), while at the same time blaspheming. He glorifies himself while showing contempt for God and His Christ. He continues 42 months, the last half of Daniel's week. As well as blaspheming God and His name, he adds to this the blasphemy of God's tabernacle and “those who dwell in heaven” (v. 6). It seems the tabernacle refers to God's heavenly dwelling, so this involves the Beast's bold defiance of all heavenly authority. As to those who dwell in heaven, this may infer that the Beast will remember the testimony of saints who have been caught up to heaven in the Rapture, and he curses the memory of them. Perhaps for this same reason the heavenly saints will appear with the Lord out of heaven when He judges this insolent enemy and his armies (Rev. 19: 11-21).

This man will not make war with Israel, but “with the saints” — those in the Tribulation Period who will be awakened to take a stand for the living God (v.7). We have seen this in Revelation 11: 7. Authority given him over all kindreds, tongues and nations speaks particularly of the Western nations which willingly submit to him, for Russia and Assyria (the King of the North) will not be included in this coalition.

Those who worship the beast are earth dwellers (v. 8), settling in the world as though they are going to keep it forever. Their names are not written from the foundation of the earth in the book of life, the property of the Lamb who was slain. The elect have their names written in this book because God has foreknown them. The Lamb, because of the value of His redemption, claims them as His own: nothing can change this. Others are urged to hear if they have an ear to do so (v. 9). Let people take to heart the serious folly of preferring to settle down in a corrupted and corrupting world rather than embracing the liberating grace of the Lord Jesus with its eternal blessings in heaven.

Mere earthdwellers, intent on their own selfish interests, will like cringing slaves follow the Beast in his program to cause suffering to the godly. God will see to it that they receive back the treatment they give others, whether captivity or death (v. 10). The saints thus may wait in calm patience, with fullest faith in God's eventual intervention, though in the meantime they suffer.

A Beast From the Earth

Verse 11 introduces another Beast which comes up out of the land rather than from the sea. The first Beast coming from the sea indicates that he is a Gentile, for the waters of the sea are typical of “peoples and multitudes and nations and tongues” (Rev. 17: 15), while the earth pictures the land of Israel, so constantly referred to as “the land” throughout scripture. Therefore, this second Beast is Jewish. His two horns like a lamb is a simulation of God's Lamb, a counterfeit of the true Christ. As a leader in Israel he takes the place of Christ, but speaks as a dragon. There can be no doubt that this is Antichrist* (1 John 2: 22), called “the false prophet” (Revelation 19: 20), “the man of sin, the son of perdition,” “the lawless one” (2 Thess. 2: 3, 8), “a foolish shepherd,” “the worthless shepherd” (Zechariah 11: 15, 17), “the king” who does his own will (Daniel 11: 36) and the “mighty man” (Psalm 52: 1). As it requires many designations to describe the beauties and glories of the Lord Jesus, so it takes various designations to show the many aspects of the evil of this man who challenges the authority of the true Messiah. He will claim both civil and religious authority in Israel.

{*Many writers have considered that the first or Roman Beast is the Antichrist, but the Antichrist will claim to be the Jewish Messiah. He will rise from the land (Israel) and will sit in the Jewish temple of God (2 Thess. 2: 3-4), while the first Beast is a political ruler and rises from the sea of the Gentiles (v. 1).}

Since the Antichrist is fully identified with the first Beast (the head of the Roman Empire), he will have that power backing him up. On his part he will require the land (Israel) and all its inhabitants to worship the Roman Beast (v. 12). This Roman-Israeli confederacy demands the allegiance of Israel to the satanic authority of this bestial government. God calls this confederacy “a covenant with death” and an “agreement with Sheol” (Isaiah 28: 14-18).

This second beast, the Antichrist, will do great wonders (v. 13). These are not miracles of grace as the Lord did on earth, but awesome things such as making fire come from heaven, etc. These are called “lying wonders” in 2 Thessalonians 2: 9. Thus, while man's inventive genius probably will have some place in these, yet behind them is both satanic power and satanic delusion.

This deception is successful in persuading the Jews in Israel to give their full allegiance to the Roman Beast, an allegiance demonstrated and strengthened by the erection in Jerusalem of an image in honor of the Roman Beast, for this revived Roman Empire has become Israel's protector (v. 14). The image is called “the abomination of desolation” in Matthew 24: 15. It will “stand in the holy place,” the Jewish temple, as a brazen challenge to the authority of God. Daniel 9: 27 calls this image “the wing of abominations,” an expression that involves the protection of idolatry. Because of this God sends “a desolator,” the King of the North, against Israel.

The false prophet probably will claim to give life to the image, but the word in verse 15 is properly translated as “breath” in the NKJV. The image will speak and give orders for the execution of those who do not worship it. Man's cunning deception and the sinister power of Satan will combine in this activity of “power, signs and lying wonders” (2 Thess. 2: 9). Anyone who has seen Disney's image of Abraham Lincoln stand and talk can perhaps understand how the best of robotic science combined with satanic power could in the future conceive a very convincing image.

The Mark of the Beast

We see in verse 16 that this Beast will require all Israel, whatever their status, to be coded with a mark in the right hand or on the forehead. Whether one is employed practically or intellectually, he must be marked. Experiments have already been reported in the United States which involve infusing a thin layer of liquid plastic under the skin as a backing for an invisible number only discerned by a laser scanner. In this way the number will be in the person rather than on a credit card he possesses and can lose or have stolen. When a thing like this is forced upon the population with the intention of having the people subject to the Beast's authority, or not to be allowed to buy or sell (v. 17), then believers will be called upon to fully refuse this identification with the Beast as though they were his property.

The 144,000 of Revelation 7 will have the seal of God in their foreheads: they are His property: they will not accept the mark of the beast. All who take this stand will be refused permission to buy or sell. Currency may be done away with as a medium of exchange so that the transfer of funds could be done only by electronic means. Civilization today is rapidly moving in this direction. Many will suffer for refusing the mark of the Beast and many will be put to death, for we read of these among the martyrs (Rev. 20: 4).

We should be wise as to these matters even now before these things take place (v.18). One who has understanding is called upon to count the number of the Beast. What does it add up to? In Scripture, six is the number of a man — man independent of God — and as such, reduced to the level of a beast. The number six is indelibly stamped upon mankind, and though it is intensified (666) in the number of the Beast, yet it is short of seven which is the number of completeness in the Bible. Secular humanism — mankind filled with pride in his accomplishments — in its fullest development is seen in the number 666. However, in God's account such pride is merely beastly and doomed to solemn judgment.

Revelation 14.

The Lamb and 144,000 on Mount Zion

In the first five verses of this chapter we find another striking preview of the blessing of the godly remnant in Israel. This preview is given at the time when the nation is involved in the most brazen idolatry in its history. The Lamb standing on Mount Zion (v. 1) indicates His eventual complete triumph over idolatry. The 144,000 with Him remind us of Revelation 7: 2-8 where all twelve tribes are represented and seen as sealed in their foreheads. In this chapter the 144,000 have the name of the Lamb and of His Father written on their foreheads. This is in marked contrast to the mark or name of the Beast in the foreheads of his deceived victims.

Mount Zion is on earth, its name meaning “sunny.” This name is specially used for Jerusalem in connection with the sunshine of her millennial glory. A voice is heard from heaven as the voice of many waters and of great thunder (the voice of the great power of God), together with the voice of harpers (v. 2). These have deepest interest in the 144,000 Since they are distinguished from the elders, the harpers must be those martyred during the two halves of the Tribulation Period (Rev. 6: 9-11, Rev. 13: 15, Rev. 20: 4).

These singers of verse 2 sing a new song which only they and the 144,000 can learn (v. 3). This song appears to be that of joyous triumph of faith resulting from God's intervention on their behalf when suffering the great sorrows of the Tribulation. Both of these companies have deep sympathy for each other: no one else could enter into a song of this kind as they could. The reason for this is that they have both gone through deep suffering in the Tribulation Period.

The 144,000 are those who have kept free from the adulterous defilement of the doctrine of the beast and False Prophet (v. 4), for faith has been awakened in them to follow the Lamb wherever He leads, however great the dangers. They are redeemed, liberated by the grace of God in virtue of the blood of the Lamb, from among men and called “the firstfruits to God and to the Lamb.” From one viewpoint, Christ Himself is the firstfruits (1 Cor. 15: 22). From another viewpoint, those who are saved now are “a kind of firstfruits” (James 1: 18), but in the millennial kingdom the twelve tribes will be the firstfruits of all the blessing on earth.

“In their mouth was found no guile” (v. 5) reminds us of Psalm 32: 2. Only when David frankly confessed his whole guilt of adultery and murder before God in connection with Bathsheba and Uriah (2 Samuel 11) was this true of him. Such brokenness and confession will be likewise true of Israel, for they have been guilty of adulterous unfaithfulness to God and of the murder of their Messiah. For centuries they have sought to cover up their sin by daring to accuse Jesus of being an imposter and therefore justifying their having put Him to death. But when they see their great Messiah as He appears in Jerusalem at the end of the Great Tribulation they will be broken down in genuine repentance (Zech. 12: 10-14). Their hearts will be laid bare in God's sight. Because of their new-found faith in the One whose sacrifice atones fully for their sins, God will impute righteousness to them. They are therefore seen “without fault before the throne of God.”

An Angel With the Everlasting Gospel

In the first five verses of this chapter God has shown His counsels of blessing for Israel: now the rest of the chapter summarizes some solemn events of the Tribulation Period that will lead to this. When judgment is about to fall, an angel is seen flying in the midst of heaven, having the everlasting gospel to preach to all who dwell on the earth, Jews and Gentiles (v. 6). This preaching will be by means of those (mainly) Jews awakened and born again during the Tribulation, and the flying angel denotes the urgency of the message. It is “the everlasting gospel,” not the gospel of the grace of God in Christ Jesus as is preached today.

Rather, it is the gospel (or good news) that creation itself has preached throughout history, that God is Creator of all, but now added to it the fact that the hour of judgment has come (v. 7). Man must face His Creator: let him therefore now bow to His authority. This may not seem like “good news” to many, but it is “good news” for a world crushed and torn by man's sin. Judgment is the only hope, the only relief from mankind's ruined state. It is an appeal to every individual to bow to God rather than to the bestial systems of man's idolatry.

Babylon's Fall

Another angel then announces that Babylon is fallen (v. 8). Babylon, the great harlot that sits on many waters (Rev. 17: 1), claims to be “the Church” with headquarters in Rome, the city of seven mountains (Rev. 17: 9). Because of her profession she has greater responsibility than any other company on earth at that time, and thus must first be judged. She is shown to have utterly failed in her responsibility. This judgment will be seen more fully in chapters 17 and 18.

The Beast's Worshipers

The judgment of Babylon is followed by a third angel who declares the awful judgment of those who worship the Beast and his image and who receive his mark in their forehead or hand (v. 9). This judgment goes beyond that of the Tribulation. The language of verses 10 and 11 is dreadful: God's wrath is poured out without any alleviating mixture into the cup of His indignation, with the torment of eternal fire and brimstone. Men will reap the well-deserved results of their brazen defiance and blasphemy against their Creator.

In the light of verse 11 (and other scriptures such as Matthew 25: 46 and Revelation 20: 10)) what folly it is for anyone to belittle the horror of eternal punishment and to claim that the torment of hell is not eternal! There is no end to the smoke of their torment: they have no rest day or night. God does not mince words to accommodate the objections of unbelief. He means what He says and His words are intended to put the fear of God into men's souls, not to lessen their concern as to judgment.

Verses 12 and 13 intervene to encourage the faith of the godly who refuse the mark of the Beast. At such a time the patience (or endurance) of those who keep the commandments of God and the faith of Jesus is specially commended. Though martyred for their obedience to God in those days of awful trouble, they have the unspeakable comfort of a voice from heaven, “Blessed are the dead who die in the Lord from now on.” It is a special blessing for that time, though certainly the fact is true at all times. The Holy Spirit then affirms the precious reality of their rest from their labors (in contrast to the worshipers of the Beast in verse 11) and of the lasting fruitfulness of their works. Revelation 20: 4 speaks of their resurrection before the Millennium to the eternal joys of heaven, a more blessed reward than that of those who are not martyred and only inherit the earthly kingdom, as wonderful as that will be.

The Harvest Reaped

In verses 14 to 20 the direct judgment of the Son of Man is briefly described by two different pictures — the harvest and the winepress. Christ is spoken of as “one like a Son of Man” (v. 14) because, though He is truly Man, He is more than man. His sitting on a cloud indicates some measure of obscurity: though He is acting directly, yet the world will not fully realize it. The cloud being white infers the perfect purity of the judgment. The crown of divine glory is on His head, for here He takes His rightful authority. His hand holds a sharp sickle, a sharp hand tool used by early farmers to cut down a large amount of grain by each swing of the arm.

Later we see Him coming in glory with a sword protruding from His mouth (Rev. 19: 15), for there He fights against His enemies. In the case of the sickle, His judgment is seen from the viewpoint of His acting to bring forth fruit for His eternal glory. He cuts down the grain with the object of separating the wheat from the chaff. The harvest is therefore not unmingled wrath in indiscriminate destroying of mankind, but rather involves a discriminating separation of the good from the bad. Reaping is not destruction, but for the benefit of the great Reaper.

Wonderful are the counsels of divine love! If the grain is cut down, yet this is in view of a general harvest. Many will be brought low who will prove to be believers, lifted up again and blessed by the grace of God. The suffering of the Tribulation is not emphasized in the harvest, but the resulting blessing. Many among the Gentile nations will be saved as well as thousands from Israel. Those from the Gentile nations are spoken of in Matthew 25: 31-46 where the Son of Man sets the sheep on His right hand and the goats on His left. The sheep are entitled to enter into eternal life, being given all the blessings of the Millennium, while the goats (unbelievers) are assigned to eternal punishment because of their mistreatment of the Lord's brethren (the godly Jews), which indicated their attitude toward Christ Himself.

An angel coming out of the temple spoke the word to Him who sat on the cloud, who swung His sickle over the earth, and the earth was reaped. (v. 16). In Matthew 13: 30 the harvest involves the wheat gathered into the barn, with the tares (the children of the wicked one) left in bundles for burning. The wheat in that case is the Church (all believers from Pentecost to the Rapture), spoken of in James 1: 18 as “a kind of firstfruits” of God's harvest, taken to heaven at the Rapture, while the following Tribulation harvest (in our present chapter) will be that of the multitude who are saved for earthly blessing in the Millennium, the tares and the chaff being burned up in judgment.

The Winepress

In verse 17 “another angel” comes out of the temple in heaven with a sharp sickle. The temple emphasizes the holiness and calm deliberation of the judgment. In verse 18 a different angel still, one who had power over fire, came out from the altar, and he gives the word to the angel with the sickle to use the sickle to gather the vine of the earth because its grapes were ripe. The angel with the sickle is not “one like the Son of Man.” Perhaps the reason for this is that in the case of the winepress, everything is total judgment, the unmitigated suffering of the wrath of God. Nothing is said of resulting blessing. The vine is thrown into the great winepress of the wrath of God and the winepress is trodden outside the city. A winepress was a large vat in which the grapes were placed, and the people in bare feet walked or stamped around in the vat and thus squeezed out the grape juice. Thank God, He will bring great joy out of this tremendous sorrow, for the resultant wine speaks of joy, but the emphasis here is not on joy, but on the unspeakable suffering that will afflict the people, specially in the land of Israel, which will bear the worst of the agony of the Tribulation.

When the winepress is trodden outside the city (not in Jerusalem), blood covers a distance of 1600 furlongs — about the length of the land of Israel — “up to the horses' bridles.” This must be figurative, but an awesome figure! The bloodshed will go far beyond the control of those who have begun the devastation. As to Israel at that time, “in all the land, two parts shall be cut off and die” (Zech. 13: 8). In 1988 the population of that country was estimated at 4,500,000. Two-thirds of that number would be fully three million people. Such decimation of Israel's population is staggering to imagine. We are not told how many Gentiles will die, but Joel 3: 9-13 shows that both the harvest and the vintage will affect Gentiles as well as Jews. Revelation 19 speaks of this very time of the winepress (v. 15), when the judgment is against the Gentiles at Armageddon. The winepress involves more than this one engagement, however, for the winepress spoken of in Joel 3: 12-13 is at a different location — the Valley of Jehoshaphat at Jerusalem.

Revelation 15

Preparation For The Seven Last Plagues

The seventh trumpet (Rev. 11: 15) took us to the end of the Tribulation and to the introduction of the Millennial Kingdom. Revelation 12 to Revelation 14 added explanatory details connected with the events of the trumpets, and these also continue to the end of the Tribulation. Therefore the seven vials (or bowls) are not successive to the trumpets or to Revelation 14, but cover at least part of the same period of time. These “bowls” are direct inflictions of awesome judgment from God, beginning at the middle of Daniel's seventieth week of years and thus limited to “the Great Tribulation” of 3 1/2 years length. The seals were confined to the first 3 1/2 years and introduced the trumpets which begin before the middle of the week and continue to the introduction of Christ's millennial kingdom.

In heaven a great and awe-inspiring sign is seen first — the sign of seven angels having the seven last plagues (v. 1). These complete the wrath of God. Dreadful as that wrath is, how wonderful to know it has an end! As is common in prophecy, before the bowls of judgment are poured out we are given a preview of the pure, unspeakable joy and blessing that will come out of the Tribulation. Thus we are shown a sea of glass mixed with fire (v. 2). The sea of glass is to be compared to the sea of moulded metal in Israel's temple (2 Chronicles 4: 2), a very large basin which held water for purifying the priests before they performed the temple service. The glass speaks of a fixed, stable state of purity in contrast to the need for many washings. The fire reminds us of the holiness of God which, through the purging fires of the Tribulation, has accomplished its proper work of self-judgment in the company standing on the sea of glass.

No mention is made of a large number, for these are the martyrs who will be resurrected for blessing in heaven (Rev. 20: 4), not the 144,000 who stand on Mount Zion (Rev. 14: 1) or the great number of Gentiles who stand before the throne in Revelation 7: 9. These martyrs have gotten the victory over the beast, his image, his mark and the number of his name. By murdering them, the beast considered himself triumphant, but God in raising them from the dead will give them the ultimate victory while the beast is reduced to the humiliation of eternal judgment.

Having the harps of God, they sing the song of Moses (v. 3), the first song Scripture records (Ex. 15: 1-18). It is the song of God's glorious victory. This counterpart of Moses' song is the last song recorded in Scripture. Being also the song of the Lamb, it involves redemption by His great sacrifice — sweet theme for exultant singing! They celebrate the marvellous works of the Lord God Almighty and His righteous, true ways as the King of Nations (v. 3), not King of saints. It is popular to refer to the Lord Jesus as our King, but we have a much closer relationship to Him — the church engaged to Him to be His wife (2 Cor. 11: 2). He therefore expects from us more intimate affections than simply being subject to His royal authority. His works are what He has accomplished: His ways are the means by which He works, displaying His own blessed character. His ways are connected with His title, King of Nations, for these involve authority while His works emphasize His power as the Lord God Almighty.

In view of His great judgments, who could be so foolhardy as not to fear Him and glorify His name? He only is holy: the comparative holiness of others fades into insignificance in the light of His absolute holiness manifested in world-encircling judgments. At that time all nations will come and worship before Him (v. 4), whether the worship is genuine or whether it is merely in fear and feigned (Ps. 18: 44 — margin — NASB).

The Seven Angels Presented

Verse 5 returns to consider the holiness and truth of God in His ways of bringing judgment on the earth. The “temple” of the tabernacle of testimony in heaven is opened. Though in the heavenly city, New Jerusalem, there will be no temple (Rev. 21: 22), yet the temple is spoken of here in connection with judgment to impress us with the fact that judgment must issue from the calm serenity of the sanctuary, the holy presence of God. The seven angels proceed from the temple, clothed in pure white linen — perfection of righteousness (v.6). Their breasts (which symbolize their feelings or affections) are girded with golden girdles, indicating that their feelings are restrained by the greater consideration of God's glory (the gold).

One of the four living creatures (one of those sublime principles that deal with God's administrative government in the universe) gives each of the angels a golden bowl full of the wrath of God (v. 7). The angels receive the bowls from the living creatures because of the glory of Him who is the eternally living One, who only has immortality.

The Lord's glory and power so filled the temple with smoke that no one could enter the temple (v. 8). Judgment is inflexible: there is no other remedy, and no intercessor can draw near until all the bowls of wrath are poured out.

Revelation 16.

The First Bowl Poured Out (vv. 1-2)

A great voice from the temple now commands the execution of judgment.

Grace has been patient; justice has not been hasty, but is to be apportioned out precisely according the measure of guilt. Yet when it comes, it cannot spare: it will be swift, unerring, awesome. The first angel pours out his bowl on the earth with a resulting loathsome and grievous sore upon those who receive the mark of the beast and who worship his image (Rev. 13: 15-16). Since the image is set up at the middle of the week of seven years, the bowl judgments begin after this. This sore is worse than a mere physical sore. Note that it is singular (not sores), for it represents a general moral condition everywhere by which people are affected: it is the breaking out of the inward corruption that has moved people in their defiance of God. Their moral and spiritual state will be loathsome and repulsive. This condition is exposed by God's judicial action. It reminds us of the plague of boils upon the Egyptians in Moses' day when the Egyptian magicians could not stand before Moses because they themselves were afflicted (Ex. 9: 10-11).

The Second Bowl Poured Out (v.3)

The second bowl is poured on the sea which became as the blood of a dead person. Death claimed every living thing. This is not blood that has been shed, but blood still in the body of one who has died. This speaks of the putrid stagnation of death which affects the Gentile nations. They have refused the truth of the gospel of grace and become like Nabal, the husband of Abigail, of whom it is recorded when told of his having been nearly killed by the hand of David, “his heart died within him and he became as a stone” (1 Sam. 25: 37-38). Because man wilfully hardens himself against God, God eventually judicially (governmentally) hardens man's heart so that he is impervious to the grace of God: he becomes dead while he lives.

The Third Bowl Poured Out (vv. 4-7)

The poured out bowl of the third angel reminds us of Moses turning the water of the Nile River into blood (Ex. 7: 20). Rivers and fountains, sources of refreshment, are turned into death's corruption. Again, this is not literal, but indicates that whatever remains of “religion” will have no refreshment in it whatever, but being totally given up to Satan's falsehood, will exude only the corruption of spiritual death.

God's judgment has thus turned man's false religion into the corruption that is its actual character, exposing it for what it is, and the angel of the waters absolutely justifies God in this. It is a perfectly righteous judgment because those who propagate the religion of falsehood and idol worship are guilty of shedding the blood of saints and prophets. They merit the resulting judgment of being given blood to drink, again speaking of their own blood being required.

The Fourth Bowl Poured Out (vv. 8-9)

The fourth angel's bowl is poured on the sun, and men are scorched with fire (vv. 8-9). The sun, the supreme source of light, heat and blessing, is a marvellous friend, but can be a relentless enemy in a desert land. This plague again is worse than literal heat: it is God's burning anger against man's defiant rebellion. We have seen before the sun turned into darkness (Rev. 6: 12), speaking of the light of God withdrawn because of man's “apostasy,” man's complete giving up the truth of God. The two conditions of the sun can be true at the same time only in a spiritual sense, not literally.

People even today recognize that God is dealing with them, for there are many inflictions that they designate as “acts of God,” but they don't honor Him and they won't at this later time either. Rather, they will blaspheme the God of heaven. What folly to think that they can defy God and prosper! Their foolish pride keeps them from repenting.

The Fifth Bowl Poured Out (vv. 10-11)

The fifth angel pours his bowl upon the throne of the Beast. This is the Beast from the land, the political military leader who has his throne over the revived Roman empire. His kingdom became darkened. This is spiritual and moral darkness. The Beast and his followers have chosen darkness rather than light. Therefore, God afflicts them with more intense darkness that brings with it such pain as to cause people to chew their tongues. This is surely a warning of the more awful darkness of eternal judgment that will engulf those who do not repent.

However, no repentance is seen here at all. Rather than having sense enough to acknowledge their sins before God and seek His mercy, they blaspheme the God of heaven. Their pains and sores ought to make them cry to God for mercy, but instead they only cry out against their great Creator.

The Sixth Bowl Poured Out (v. 12)

The pouring out of the sixth bowl embraces a wide scope. It is poured upon the Euphrates River, drying up its waters. This does not appear to be literal, but refers to God's opening the way for the kings of the East. The Euphrates River is a natural dividing line between Israel and the East, just as it is also a dividing line between Israel and the King of the North. Revelation 9: 14 mentions the Euphrates where the loosing of four angels speaks of God's loosing the Assyrian, the King of the North, to invade Israel. At that time the King of the North will come against Israel like a whirlwind and will “overflow them and pass through” (Dan. 11: 40). After causing terrible desolation in the land of Israel, he will continue down to Egypt, Libya and Ethiopia, and bring those nations into subjection (Dan. 11: 42-43).

Then “news from the east and the north shall trouble him” (v. 44) and he will rush back to Jerusalem. The “news from the east” seems to refer to the kings of the East in motion, —  perhaps just what we read of here in Revelation 16: 12. The King of the North considers the East a challenge to him, as he also considers news from the north a challenge. Israel will be north from him at that time since he has invaded North African nations, and the Beast and his armies will be coming to Armageddon at the same time in order to help Israel against the King of the North. This movement of the Beast and his armies is likely the news from the north that reaches the ears of the King of the North while in Africa. He will come back to Jerusalem when the Beast and his Western-allied armies and other armies with them will be massing in the valley of Armageddon, about 60 to 80 miles north of Jerusalem.

While the way of the kings of the East has been prepared, we do not read of what significance they are in the actual conflicts. Since they are found in connection with the sixth bowl, the context seems to connect them with being gathered by the spirits of demons to the place called Armageddon, where the western European armies will gather under the Beast. But I don't know of any scripture that speaks directly of the kings of the East coming either to Armageddon or to Jerusalem.

Evil Propaganda Leading to Armageddon

Verse 13 shows the trinity of wickedness (the Dragon, the Beast and the False Prophet) in its insolent challenge to the true Trinity, with the outpouring of its cunning evil doctrine likened to the croaking of frogs, creatures accustomed to slime. The Beast, the head of the Roman empire, imitates God the Father; the False Prophet (or Antichrist) takes the place of the true Christ, the Son of God; while Satan, behind the scenes, simulates the Holy Spirit. Their doctrine and their ability to work miracles of deception will have powerful influence in deceiving many national leaders to bring their armies to Israel to “the battle of that great day of God Almighty” (v. 14). This evil trinity will plead the cause of Israel, which has been invaded by the King of the North, to persuade many nations to come to fight in what they claim is a great humanitarian effort to liberate Israel from oppression. But they are fighting against God, for God has sent the King of the North to punish His people Israel because of their idolatry (Isa. 10: 5-6).

For this reason verse 15 is inserted here. The Lord will come as a thief, unexpected and unwanted, in great power and glory against this proud Western alliance that considers itself the police system of the world. Those whom God will bless are those who watch and are thus not deceived by fair appearances. They keep their garments, not being exposed to the shame and humiliation that comes through ignoring the truth and grace of God. While King Saul slept, the skirt of his robe was taken from him, a symbol of the exposure of his sinful course (l Sam. 24: 3-4). Thus, one who is asleep to the truth of the Word of God because of his own preference for sin is in immediate danger of being exposed. One who does evil cannot expect to remain undetected for long.

Verse 14 has indicated that the power of demons is exerted to gather many nations to Israel, but verse 16 shows that it is really God's acting sovereignly behind the scenes to gather them to Armageddon, north of Jerusalem, for He has a purpose in great contrast to theirs. Those gathered there by the influence of Satan, the Beast and the False Prophet intend to come to the defense of Jerusalem, but they never get there. Revelation 19: 11-21 describes their humiliating destruction by the Lord on the white horse, who fights against them with the sword of His mouth. There is no defensive-fighting on their part: they are simply destroyed. This is not the same engagement as that at Jerusalem, at “the valley of Jehoshaphat,” also called “the valley of decision” (Joel 3: 2, 14), which will take place very soon after Armageddon, and will involve the Lord and the Jewish armies against the King of the North and those with him (Zech. 14: 3, 14).

The Seventh Bowl Poured Out (vv. 17-21)

The seventh bowl is poured into the air, the domain of Satan's activity (for he is “the prince of the power of the air” — Eph. 2: 2). This indicates a world-wide summing up of God's ways in defeating all the power of the enemy. In fact, God's great voice from the throne, out of the holy place, announces, “It is done.”

This is followed by noises, thunderings and lightnings and a great earthquake (v. 18). All these things are intended to make people realize the majesty of the power of God. While we do not question that these manifestations will be literal and that the earthquake will be the most violent of all history, yet the great shaking of people's souls is the more important matter.

The events of verses 19 to 21 are not chronological any more than are the events of Revelation 11: 18 which are found under the seventh trumpet. The facts they describe, however, are all connected with God's conclusive judgments in bringing everything into subjection to His beloved Son.

“The great city” is divided into three parts (v. 19). Some consider this to be Rome (Rev. 17: 18), but it is far more likely to be Jerusalem since Jerusalem is called “the great city” in Revelation 11: 8, and since it is added, “the cities of the nations (distinct from Israel) fell” and then great Babylon (Rome) also is mentioned. Babylon will be totally destroyed, but not Jerusalem. The three parts may speak of the godly remnant, the worshipers of the Beast and the mixed company of others present But I should be glad to hear of a more satisfactory interpretation.

The cities of the nations, centers of commerce and industry and authority, fall under the hand of God. Great Babylon (Rome) is specially singled out as finally to receive the cup of the wine of the fierceness of God's wrath. Revelation 17 shows how this is accomplished and Revelation 18 describes the judgment from God's standpoint. The fleeing away of every island (v. 20) teaches us that no isolationism will be permitted: every nation will be involved in the judgment. The mountains not being found speaks of governments being reduced to nothing.

Last is the great hail from heaven, each stone being about a talent weight (v. 21), which is about 55 pounds or 102 pounds, depending on the definition of a talent. Some years ago it was reported that 75 pound hailstones fell in Arabia. However terrifying this literal infliction will be, it surely signifies also the heavy weight of God's direct judgment upon people that will make them feel its crushing force. In spite of this, rather than being led to repent, they blaspheme God because of the hail.

REVELATION 17.

Great Babylon Exposed in View of Judgment

The next two chapters (17 and 18) deal with great Babylon, her character, her self-exaltation and her judgment. This emphasizes the solemnity of God's view of the corruption of Christianity. One of the seven angels of Revelation 16 bids John to come and see the judgment of this great harlot who sits on many waters — who has strong influence over many nations (v. 1). This is the final form of Roman Catholicism, yet then including many others who had professed Christianity while having no knowledge of Christ as Savior. Thus it is more of an apostate “world-church” comprised of all merely professed Christians who were left behind at the Rapture, but organized under the ecumenical umbrella of Rome.

The kings of the earth have had illicit associations with her, indulging in religious hypocrisy for political reasons and for monetary gain (v. 2). Rome of that day will be most cunning, with no regard for faithfulness toward Him whose bride she professes to be. She mixes her pleasurable wine to intoxicate and seduce great numbers of the inhabitants of the world.

John is carried by the angel into the wilderness (v. 3). This is in designed contrast to Revelation 21: 10 where he is carried to a high mountain to view the true bride, the great city, the holy Jerusalem. The wilderness reminds us of the moral and spiritual desolation of this vast corrupt future-day religious organization called “great Babylon,” its very name meaning “confusion.”

She sits on a scarlet coloured Beast, full of names of blasphemy, indicating that she assumes divine rights and titles in defiance of God. The seven heads and ten horns of the Beast refer to Revelation 13: 1, for she will have considerable influence over the revived Roman Empire. She is pictured as holding the reins of this bestial empire, but only for a short time before she is thrown off and destroyed by the very empire she sought to control (v. 16).

Being arrayed in purple and scarlet (v. 4) indicates her assuming the place of royalty and of world-wide attraction, in total denial of the present true place of the Church in sharing the sorrow and rejection of the Lord Jesus Christ, her future husband. This adulterous woman seeks the public display of glory and honor (gold, precious stones and pearls) in a world that still rejects the Lord she professes to represent. True faith, on the other hand, refuses to accept the world's honors at a time when that world dishonors our blessed Lord. The golden cup in her hand indicates her claim to be the representative of the glory of Christ on earth, but inside is abomination (idolatry) and the filthiness of her fornication (corruption).

The terrible name written on the woman's forehead for all to see (v. 5) is in contrast to the 144,000 in Revelation 14: 1 who have the Father's name in their foreheads, and the saints of the heavenly city in Revelation 22: 4 who have the Lamb's name in their foreheads. Great Babylon advertises herself, not the Lord. “Mystery” tells us of her deceitful covering of her character by keeping her victims in ignorance of the Word of God and in bondage to mystical rites and human dogmas. As the mother of harlots she has children who are as guilty as she.

“Drunk with the blood of the saints and with the blood of the martyrs of Jesus” (v. 6) is a graphic way of describing her insensitivity to the enormous guilt of her persecution of the true saints of God. Like a wild beast that has tasted blood, she has become the more callous and unrelenting. John, in seeing her, wonders with great wonder. Probably it was hard for him to imagine a woman being so exalted and yet so callous. Could one have before thought of the professing “church” developing so grotesque a character?

The Mystery of the Woman and of the Beast Explained

The angel questions John as to why he marvels (v. 7). Is it so hard to understand that when the best thing on earth (the true Church of God) is corrupted, it becomes the worst corruption? The angel then gives a long explanation that is a key to understanding the mystery of the woman and of the Beast on which she rides. The Beast “was and is not” (v. 8). During the Christian dispensation the Beast, the Roman Empire, has ceased to exist. However, it is about to exist again by ascending out of the bottomless pit, or the abyss. NATO and the European Common Market embrace the general area of the Old Roman Empire, and no doubt foreshadow the revival of the Empire to take place soon after the Rapture. Ascending out of the bottomless pit speaks of its revival by means of satanic power. Satan will be allowed to bring the Roman Empire back into existence in order that God may judge that whole system that was in power at the time of the crucifixion of Christ and was guilty of perpetrating history's most enormous miscarriage of justice. The Beast will go to destruction. Its judgment will be swift and sure. These things are true of the Roman Empire as such and true also of the man who will rule it, also called the Beast or the seventh head, who will also become the eighth head (v. 11).

Though this head of the Roman Empire will be at Rome, he is the political head and must not be confused with the head of the Roman Catholic church. The “church” is looked at as a woman, responsible to be in subjection to the Man Christ Jesus. We see her in this case, however, seeking to take the prominent place of holding the reins and directing the Beast as she desires. Though she is a religious entity, she seeks political prominence.

Earthdwellers (whose names have not been written in the book of life from the foundation of the world) will wonder at the miraculous character of the revival both of the empire and its head. They are ignorant of the fact that Satan can produce miracles and lying wonders that can deceive anyone who does not know the Lord Jesus Christ. There is further explanation for the mind that has wisdom. This explanation establishes the fact that prophecy can have at least a double application. The seven heads speak of seven literal mountains of the city of Rome (v. 9). This clearly settles the issue as to the woman's identity. She is the religious system that holds great influence over the Beast, over political Rome. Also, the heads indicate seven successive kings (or authorities), five having already passed at the time of writing, the sixth being then in power and the seventh still future (v. 10). The sixth was Imperial Rome (Rome under the Caesars) at the time the Apostle John wrote these words. Now the whole present dispensation of the grace of God has intervened before eventually, at the beginning of the seven year Tribulation period, the seventh head will rise.

When he arises he continues a short time. This Beast that was and is not, is said to be the eighth, yet “is of the seven” (v. 11). The only apparent answer to this is that he is the seventh head, but will be revived as the eighth head. He personally will receive a deadly wound, evidently in the great overthrow of government by anarchy under the sixth seal (Rev. 6: 12-17). Thus, he falls as the seventh head, but arises by satanic power as the eighth head. However, the glory of his revival is only for a moment: he goes into perdition.

The ten horns are ten (European) kings (v. 12) though not in power at the time John wrote, but who will be identified with the Beast in a future great political-military confederacy. These appear to be Western European nations which were part of the bygone Roman Empire and will at the end willingly join forces with the Beast.

The ten nations are not forced into alliance with the Beast by military conquest. Rather, they have one mind and give their power and strength to the Beast. Of course these nations want the advantage of a strong leader and the protection of one another, as well as economic advantage. This “one mind” therefore is one purpose, not really unity of heart and soul.

“These shall make war with the Lamb” (v. 14). They don't fight against Israel, but against the Lamb. Although they intend to defend Israel when they come to Armageddon, God is punishing Israel for its idolatry, and the Beast interferes by attempting to defend Israel. Thus, he is fighting against God and against the Lamb, who by infinite grace seek only the true good of the idolatrous nation of Israel. “The Lamb will overcome them, for He is Lord of lords and King of kings.” This great event is seen accomplished in Revelation 19: 11-21. Those with the Lamb have no significance in winning the victory: it is won by His power alone. Yet because they are “called, chosen and faithful,” He will honor them by associating them with Himself in His conquest of the nations. All the saints caught up in the Rapture are “the armies in heaven” (Rev. 19: 14). They have been there for at least seven years awaiting this great manifestation.

Verse 15 gives us another key to the understanding of prophecy. The waters of the sea on which the woman sits (v. 1) are declared to be “peoples multitudes, nations and tongues.” Of course, she sits on the Beast which involves ten nations (v. 3), but her influence is more widespread still. It is over many Gentile nations. The waters symbolize the Gentile nations, just as the land speaks of Israel.

Though the harlot has long enjoyed great prominence and influence, those very nations which have been most forward in giving her this idolatrous adulation will be those who turn in bitter vindictiveness against her. The ten horns and the Beast eventually will be filled with hatred against all that remains of the so-called Christian religion. They will divest her of her luxurious clothing and eat her flesh, evidently appropriating her wealth, and will destroy her by fire. The whole religious world-church will be desolated, and the center of it, Rome, evidently literally burned (Rev. 18: 18).

This judgment appears to coincide with the Roman Empire (the Beast and its ten horns) accepting the lie of the Antichrist, the false prophet of Israel. Once he has set up “the abomination of desolation” in Jerusalem at the middle of Daniel's seventieth week and claims to have given it life, it is understandable that all who accept this will then despise the claims of Christianity and reject every vestige of it. How long after the middle of the week this destruction takes place is not told us, but it will be before “the marriage supper of the Lamb” (Rev. 19: 1-9) and before the Beast and his armies gather at Armageddon with the purpose of defending Israel against the King of the North (Rev. 19: 19).

Little do the Beast and his cohorts realize that in all this they are subservient to the God they have refused! It is He who puts in their hearts to destroy the corrupt woman, the false church (v. 17), and He uses them until His judgment is complete. Then they too will suffer the judgment they justly deserve.

Finally, verse 18 gives the clearest testimony as to who this woman is — “that great city which reigns over the kings of the earth.” Rome the city stands for the world-church, the woman. Her condition then will have worsened far beyond what it is today because no believers will remain to restrain the growth of corrupting evil.

Revelation 18.

God's Judgment of Great Babylon

In Revelation 17 we have seen that the destruction of Great Babylon is by the hand of the Beast and his ten horns. Now, in Revelation 18, the judgment is seen to be from the Lord God (vv. 5, 8, 20) — as Lord being in absolute authority, as God being supreme in majestic glory. An angel from heaven having great authority announces Babylon's fall (v. 1). The earth was lightened by his glory. Such light is God's exposure of the sordid works of the great harlot which have prospered under cover of spiritual darkness. What has been said and done in the dark is to be proclaimed in the light (Luke 12: 2-3). Mightily he cries, for the whole earth to hear, that Babylon is fallen and has become the habitation of demons (v. 2). Demon activity has been rampant within her bosom before this announcement is made, but she has cunningly concealed it by fair outward appearances and by professing the name of Christ. How glaring and humiliating the exposure will be when it comes! Every foul spirit and every unclean and hateful bird are additional expressions descriptive of demons.

The nations that will not accept the truth of Christianity will accept the woman's adulterous corruption of it and thus drink of the wine of the wrath of her fornication (v. 3). The acceptance of her hypocrisy deadens the conscience and allows the indulgence of every lust. Merchants of the earth have grown rich by trading with her, for it means nothing to them that she gains her wealth by oppression of the poor. By collusion and flattery they can multiply their gains so that both share in the spoil. But God has set the limit.

An urgent voice from heaven says, “Come out of her, My people, lest you share in her sins and lest you receive of her plagues” (v. 4). This message surely is intended for God's people to hear before the actual judgment falls. If one remains in that false religious system named the woman Babylon, the person is partaker of her sins and can only expect the judgment she receives. Some may protest that an evil association does not defile unless one is actually doing the same evil things, but this is not God's view: He commands to come out from the very association!

God had borne with this corrupt woman until her cup of iniquity becomes full and her sins cry out for heaven's judgment. God remembers her past and will judge in perfect righteousness (v. 5). She has meted out cruel, unrighteous judgment to others: now she will be rewarded in double measure. She has filled her cup with iniquity, so she receives a righteous double recompense (v. 6).

She has exalted herself and lived in luxury at the expense of the poor. Now her torment and sorrow is to be commensurate with the measure of her self-indulgence (v. 7). She has boasted of being “a queen,” in fact “the queen of heaven,” reigning as the professed bride of Christ before Christ Himself has taken His throne with His true bride, the Church (Rev. 3: 21). She thus has no heart for the rejected Lord. The true Church mourns His absence and wants no part in being recognized and patronized by a world that despises her Lord.

Great Babylon has glorified herself and will be utterly abased. This abasement will come swiftly, “in one day death and mourning and famine” (v. 8). This strong world-wide system has been building itself virtually high into the heavens, considering itself so secure as to give Rome the proud misnomer, “the eternal city.” Man will not bring her down: it is God who is stronger than she, and the swiftness of her judgment will amaze all who observe this complete desolation. The destroying fire will be both literal as to the city of Rome itself and symbolical of the total destruction of the entire false church. The patient grace of God has borne long with her, but judgment when it falls will be all the more dreadful.

Great Lamentation for Babylon

The kings of the earth who have indulged themselves in luxurious evil with the woman Babylon will be shocked and will mourn the loss of this source of illicit gain and pleasure (v. 9). They themselves will not as yet have fallen under the approaching judgment of God. Though the angel has said that Babylon's plagues come in one day, the nations speak of her judgment coming in one hour (v. 10). Little do they realize that Babylon's torment is a forewarning of what awaits them. They speak of Babylon as “the great city” and “the strong city.” Such is man's estimation, but she has been built in independence of God and He reduces her greatness to nothing, her strength to weakness. Just as the first city Babylon was left a ruin after men's boast of making themselves a name (Gen. 11: 1-9), so will the second Babylon suffer a similar humiliating end.

Merchants of the earth weep because their trade has been devastated (v. 11). Trade in religious artifacts and ornaments of gold and silver, vestments of expensive finery and jewels, ornamented buildings, wine and oil, food and travel equipment and many other industries owned or controlled by Rome will be tremendously affected.

However, these things speak more solemnly of the illicit traffic in spiritual things by which there is great temporal gain. Babylon may boast of its gold — that which claims to be for the glory of God — though this is merely trading for its own profit. It can speak of silver, typical of the redemption that is in Christ Jesus, but use this also to prompt its adherents to give money to the church. All of the other things mentioned in verses 12 and 13 also speak of various precious aspects of the truth of God used by this great system as a means of present gain, thereby making the professed house of God “a house of merchandise.”

Verse 13 ends with the significant expression “and bodies and souls of men.” The common people have been made her virtual slaves, not only physically, but psychologically as well. God takes full account of all this.

Verse 14 shows that selfish lust always eventually loses what it seems to gain or what it expects to gain. All is lost for which the woman has lived. The merchants who profited by her lust now weep as they consider her great wealth and luxury as being reduced to nothing in one hour (v. 15). Shipping companies and their employees mourn the tremendous loss of trade because of her demise. Traffic in and out of Rome has been notoriously heavy through the centuries. What city has been like this great city? What other city has been so suddenly and totally destroyed? — specially a city boasting of a world-wide religious organization that has seemed immovable! Sea traders then repeat what has been said by kings (v. 10) and by merchants (v. 17): “in one hour she is made desolate” (v. 19).

Heaven Rejoices

The mourning is not shared by heaven where the call is rather to rejoice together with apostles and prophets (v. 20), for this is God's answer to the cries of His people who have been oppressed. In righteousness He avenges His beloved saints by His unsparing destruction of this destructive harlot.

In token of the awesome finality of the judgment, a mighty angel takes a stone like a great millstone and casts it into the sea (v. 21). He announces that Babylon likewise will be violently thrown down with no semblance of a remaining existence. She is no longer to sit on the waters (the nations), but will be utterly swallowed up by them. This entire graphic description of her ruin is intended to strike home to the consciences of all who would dare to make merchandise of the truth of the Word of God.

What will become of the great emphasis on music such as is prominent in mere human religion, and which the Babylonian king Nebuchadnezzar knew well to have great influence on the feelings of the people (Dan. 3: 4-6)? Nothing of this mere sensual attraction will remain. There will be no employment left for the unsaved promoters of so-called Christian music (v. 22), for real Christian musicians will have been taken away at the Rapture. This is just another area that will receive a staggering shock. Further, craftsmen of whatever description — artists, sculptors, cabinet makers, stone masons, tile setters, etc. will share this total desolation. Even the flour mills will be silent.

Millions of candles will no longer burn for solemn religious services. Countless processions of marriage ceremonies will come to a stunning, sudden end (v. 23). All of these things have provided employment for millions of people. The merchants of these things were the great men of the earth, and they, together with the common people, will be devastated. By the harlot's sorceries (her cunning satanic manipulation of the truth) all nations have been deceived, and all will be awakened with sudden shock. How greatly will people everywhere be shaken! Verse 24 uses words of solemn exposure and indictment. Babylon is found guilty of the blood of prophets, saints and great numbers of others who have been murdered. Prophets have been killed for proclaiming the truth of God, saints have been killed for acting on the truth, while others have been killed simply because the harlot considered she could profit by their death. How great a mercy for earth itself when she is removed!

Revelation 19.

More Rejoicing in Heaven

The prophet John hears in heaven a celebration of great magnitude (v. 1). How rightly so, for the true bride (the Church — Rev. 19: 7) is there, and to see all the claims of the false bride forever rejected will cause deepest thanksgiving and praise to God. Her defiance of the truth of God in claiming to be the bride of Christ, while actually being a harlot, is a most revolting feature of her character. But God has refused this, and salvation, glory, honor and power are ascribed to the Lord, the God of the redeemed. They rejoice in His pure truth and righteousness in having unsparingly judged the great harlot.

Her smoke rising up forever and ever (v. 3) indicates that we shall never forget the solemn reality of the judgment of God against evil, just as we shall never forget the dreadful sufferings of the Lord Jesus in bearing our sins in His own body on the tree (1 Peter 2: 24). The elders and living creatures therefore fall down and worship the eternal God (v. 4). If we worship Him for who He is, we also adore Him for His matchless grace in salvation by the sacrifice of Christ and for His true and righteous judgments. These things magnify His greatness.

A voice out of the throne (v. 5) bids all God's servants, small and great, to praise Him. The incentive for our praising God always originates with Him. It requires His own divine activity to produce anything for His glory, whether in our service or in our worship. The response in verse 6 is magnificent: a tremendous multitude, their united voice as the sound of many waters, echo the praises of the Lord God omnipotent (the “all-powerful”) who has taken His great power to reign.

The Marriage Supper of the Lamb

This sublime honor given to the Lord God introduces an occasion of great rejoicing, for if God is glorified in the judgment of great Babylon, how much more is He glorified in the marriage of the Lamb to His true wife, the true Church of God raptured to glory some years previously! Honor is given Him because the marriage of the Lamb is come (v. 7). The pretensions of the false bride having been publicly rejected and she totally destroyed, the time has come for the true wife to be presented in marriage to her Lord and Head. It is interesting that she is called “His wife” rather than His bride. Both are true, but as His wife she is linked with Him in the administration of His kingdom, while the beauty of her relationship with Him and the greatness of her blessing are emphasized in the term “bride.” Both terms are used in Revelation 21: 9 where the description of the city is connected with the millennial kingdom, but when the eternal state is involved, she is spoken of only “as a bride adorned for her husband” (Rev. 21: 2).

The wife making herself ready has involved her manifestation at the Judgment Seat of Christ (2 Cor. 5: 10). Every inconsistency of the past will have been fully put away: she will have learned to judge herself fully from the viewpoint of her Lord. Her sanctification (her separation to her Lord from every evil thing) and cleansing is complete (Eph. 5: 26), and she is given title to be clothed in fine linen, clean and white, which is the righteousnesses of saints — their righteous acts (v. 8). None of us could be so clothed today, for such display of our works would be mere self-righteousness, though all believers are now clothed in Christ who is our righteousness (1 Cor. 1: 30). As to our own righteousnesses (which today have too much of the flesh mixed with them) we then shall have washed our robes and made them white in the blood of the Lamb, as Revelation 7: 14 tells us concerning another company of believers. Believers have now been personally cleansed by the blood of Christ, but our works will require the same cleansing. The Judgment Seat of Christ will have separated all that was merely of self, consigning it to the fire (1 Cor. 3: 13-15), so that only what is truly of and for the Lord will remain. These things will shine out unitedly in the Church for the glory of her Lord.

The angel instructs John to write of the blessedness of those who are called to the marriage supper of the Lamb (v. 9). The wife is composed only of the saints of our current “dispensation of the grace of God” which follows the resurrection of Christ and continues to the Rapture. There is a question as to whether the expression “those who are called to the marriage supper” refers to those individuals who make up the Church or to spectators of former ages who have been raised and raptured at the same time as the Church. John the Baptist speaks of himself as “the friend of the Bridegroom” (John 3: 29), which is no doubt true of Old Testament saints. However, whatever that expression refers to, it seems evident that all who are in heaven will witness this wondrous event.

When it is added, “these are the true sayings of God,” John is so deeply affected that he falls down before the angel to worship him (v. 10). Immediately the angel forbids this: he is only a servant of God as also was John. God alone is to be worshiped. Yet it is significantly added, “for the testimony of Jesus is the spirit of prophecy.” The angel was not bearing testimony to himself, but to the glory of God and Jesus who is the center and theme of all prophecy. There is no question that Jesus is to be worshiped as God. If we don't discern in every prophecy a real connection with the testimony of Jesus, then we have no proper perception of it.

The Glorious Appearing of the King of kings and Lord of lords

John, seeing heaven opened, witnesses that great manifestation to which all the ages have looked forward — the appearing in glory of the great God and our Savior Jesus Christ (v. 11). Of course, John merely saw a vision of what will be actually true in a coming day. Paramount attention is drawn to Him who sits on a white horse, He who is called Faithful and True in contrast to every other man who ever lived. In pure righteousness He judges and makes war.

The Warrior's eyes, as a flame of fire, discern and penetrate in burning holiness the character of every work, every motive, every secret thing (v.12). God has crowned Him with many crowns (diadems) to show His total ascendancy over the universe. The name written, known only to Himself, is clear evidence of His inscrutable divine glory. No man can understand the infinite greatness of His person.

His garment (which, thank God, is only a temporary one) is dipped in blood (v. 13), for He must perform His unusual work (Isa. 28: 21) of destructive judgment against enemies who have boldly defied the living God. Linked with this is His significant name “the Word of God.” He is the expression of God's thoughts and the One by whom God speaks. Hebrews 1 tells us of God speaking in many ways by many means in past ages, but that now He has spoken to us in His Son (v.2) in marvellous grace. But when grace has been refused, then that same Word will be the judge of every rejector, as John 12: 48 declares.

The armies in heaven follow Him, also on white horses (v. 14), symbolical of total conquest. They are clothed in fine linen white and clean, the same clothing of the wife, which shows these armies to be the heavenly saints. Only when we have learned to rightly judge ourselves at the Judgment Seat of Christ shall we be prepared to come with the Lord in His judgment of the world so that our Lord may be glorified in His saints (2 Thess. 1: 10).

These armies accompanying the Lord of glory are not said to have any weapons, but their white clothing is a reminder to the world of the testimony they have borne to the truth of God, so as to leave the world no excuse when judgment falls. Only their great Leader has a weapon, a figurative sharp sword going out of His mouth (v. 15). This symbolizes the Word of God (Eph. 6: 17) spoken by Him whose word brought creation into existence (Ps. 33: 6-9). Even in the days of His voluntary humiliation on earth He had simply and strikingly demonstrated the power of His word when He spoke His name “I Am” (Ex. 3: 14) to the soldiers who came to arrest Him. They went backwards and fell to the ground (John 18: 6). This word will be sufficient for Him to smite the nations. The rod of iron with which He rules them (Ps. 2: 9) is a shepherd's rod by which He protects His sheep from enemies. It is inflexible, unbending. Another symbol is added to this — His treading the winepress of the fierceness of the wrath of God. This all speaks of unmitigated judgment. How awesome and terrifying is the very contemplation!

As He has many crowns, so His names are many, and now the name is added on His garment and on His thigh, “King of kings and Lord of lords” (v. 16). Whatever kings there may be, He is King over them all; and every titled lord is subservient to Him. The name on the thigh is where the sword usually would hang.

The Great Supper of God

An angel standing in the brightness of the sun cries with a loud voice to unclean birds to come to the great supper of God (v. 17). What a contrast to the marriage supper of the Lamb! This will be a literal gathering of ravenous birds of prey at the place called Armageddon, the valley of Esdraelon (Rev. 16: 13-16), north of Jerusalem, as we have seen. The slaughter there will be tremendous. One angel of the Lord killed 185,000 Assyrian troops in one night (Isa. 37: 36). Imagine the slaughter when the Lord of glory Himself goes forth to battle against those who have long defied Him!

These armies at Armageddon have not come to fight against Jerusalem, but with the object of protecting Jerusalem at a time when God has sent the King of the North to punish His earthly people for gross idolatry. So actually they are fighting against the Lord in their siding with the sin of Israel. A little later the Lord will physically, literally appear in the city of Jerusalem and will go forth from the city to fight against the King of the North and his armies in the valley of Jehoshaphat (Joel 3: 12-16; Zech. 14: 3-4), just outside of Jerusalem. The two engagements are totally distinct. Here at Armageddon the Beast and other kings and their armies are gathered, the Beast being the head of the Roman Empire, the ten nation European alliance, but having attracted other nations as well to join them at Armageddon (Rev. 16: 13-16). The kings of the east may be there also. The Roman alliance claims to be humanitarian, but has rejected the blessed Christ of God and strongly opposes His authority in Israel.

The Beast himself is taken prisoner by the might of the King of kings; and with him also the False Prophet, the Antichrist who had so deceived his own Jewish people (v. 20). He is “the worthless shepherd who leaves the flock” (Zech. 11: 17) at the time when trouble threatens. In deserting Israel it appears that he goes to seek the protection of the Beast, with whom of course he comes to Armageddon. All his great boast of deified humanity is brought down to the humiliation of utter destruction. No trial is needed, for they are caught in the very act of haughty rebellion against God. They thus are consigned alive to a lake of fire burning with brimstone. This is not annihiliation, but the suffering of torment forever and ever (Rev. 20: 10). These are the first two people to be thrown into the Lake of Fire, hell. Others of unbelieving mankind will first stand before the Great White Throne one thousand years later (Rev. 20: 11-15).

The great host of the armies of the Beast will meet the judgment of death by the sword of the Lord, the Word of His mouth (v. 21). While the armies of heaven accompany Him, He alone smites His enemies. The birds of prey are filled.

Revelation 20.

Satan Bound for 1000 years

Though the Beast and the False Prophet have been (in Rev. 19) consigned to the Lake of Fire, the wicked spirit Satan who influenced them is not immediately sent there. Rather an angel (not the Lord) is delegated to take Satan captive and to secure him in the pit of “the abyss” for the specified time of one thousand years (vv. 1-3). A seal is set upon him: there is no possibility of escape. The object of this limited imprisonment is that he might not deceive the nations for a thousand years. “After that he must be loosed a little season.”

Of course the great wisdom of God is in this. While this thousand years will be a time of unparalleled peace and blessing on earth for mankind, with the Lord of glory establishing peace on earth and reigning from heaven (v. 4), yet sin will still be present. There will be great numbers at the end of the millennial reign who are not born of God. Some will have entered the Millennium unregenerate, for Psalm 18: 43-45 (J.N.D.) speaks of strangers coming cringing to Messiah, obeying Him because of fear, not faith. Great numbers also born during that time will not bow the heart to the Lord Jesus, though outwardly subject because circumstances of every kind will be pleasant and favorable (Isa. 65: 17-25). The loosing of Satan at the end will serve to manifest what is really in their hearts.

The First Resurrection Completed

(Three Distinct Groups)

Another sight attracts John's attention (v. 4), this time clearly in heaven, for thrones are seen along with those raised to live and reign with Christ. First there is a company who sit upon thrones, with judgment (administrative rule) given them. These are manifestly the elders whom we have before seen enthroned (Rev. 4: 4) as representing all saints of the Old and New Testaments who were raptured at the Lord's coming just before the beginning of the Tribulation Period.

A second company is comprised of those who had been martyred for the witness of Jesus and for the Word of God during the first half of the Tribulation Period. That company was seen in Revelation 6: 9-11 (though possibly at that time not yet complete). A third company is comprised of those who had not worshiped the beast or his image, and therefore martyred during the last half of the Tribulation (Rev. 13: 15). These are all raised from the dead.

While these three companies are distinguished, they are linked together as living and reigning with Christ (in heaven, of course) for a thousand years. This therefore includes all of those who at this future time have been raised from death as well as the living taken at the Rapture. The rest of the dead will not be raised until the end of the thousand years (v. 5). They will have their part in the second resurrection — a resurrection to damnation or judgment (John 5: 29). Referring to verse 4 the declaration is made, “This is the first resurrection: ” it will be complete when the martyrs are raised at the end of the Tribulation, but of course it includes all who have been raised before. Thus the first resurrection includes all true believers who have left this world. Christ was the firstfruits of the first resurrection, then all who are His at His coming (1 Cor. 15: 23). “His coming” here embraces both aspects of it, the Rapture and His Appearing.

Those who have part in the first resurrection are blessed and holy (v. 6): their happiness is complete and they are set apart for God's glory for eternity. The second death (eternal separation from God) has no effect whatever in regard to them, but it will in regard to all who are raised in the second resurrection to judgment. The first or physical death is separation of the spirit and soul from the body. The second death is eternal separation of the unsaved (though physically resurrected) from God under His judgment in hell, the Lake of Fire. All of those in the first resurrection are said to be priests of God and of Christ, though not all are of the Bride, the Lamb's wife. Many Old Testament scriptures speak of the blessedness of the thousand years' reign of righteousness. A few samples of this are: Psalm 21: 1-6; Psalm 24; Psalm 36: 5-9; Psalm 96; Psalm 98 and Isaiah 11: 1-10; 12. But these wonderful things are not mentioned here in Revelation.

Satan Loosed: His Last Effort of Rebellion

The thousand years will prove the faithfulness and goodness of God to His creation in every public way. There will be no cause of complaint. Yet at the end of this, Satan will be loosed from his prison (v. 7). Immediately he resumes his deceiving tactics (v. 8). It seems hard to imagine that people then will become so grossly unreasoning as to receive his false witness against a God who had proven His unfailing goodness toward them. But unrenewed mankind hates authority, no matter how good and considerate. All the unbelieving world blindly accepts Satan's authority which leads them to a final earthly destruction. God allows Satan's activity to expose what is in their hearts, and earth is cleansed of the last unbeliever.

When Satan is loosed and allowed to again deceive the nations, the number of those revolting against God is astonishing. They come from every direction of the earth (vv. 8-9). They are characterized as “Gog and Magog.” In Ezekiel 38 and 39 we also read of Gog and Magog, but in a different connection, for there they come from “the far north” (Ezek. 38: 6, 15) and are addressed as “the prince of Rosh, Meshech and Tubal” (Ezek. 38: 3). Of course the furthest north nation today is Russia. This great northern attack, (with the help of Persia, Ethiopia, Put, Gomer and Beth-togarmah) will take place at the beginning of the Millennial reign, when they attack “a land that is brought back from the sword” (v. 8) — Israel, — but will fall on the mountains of Israel. The King of the North comes from immediately north of Israel. Gog and Magog is from the far north.

This second “Gog and Magog” embraces far more than the first, for its forces come from every quarter of the world. Its name denotes its atheistic character, just as it does in the former attack, but now affecting a far larger territory. Gog means “to surmount” or “to top” while Magog means “to overtop.” This reminds us of Agag, king of Amalek (1 Sam. 15: 32-33), meaning “I will overtop,” for it involves the pride of people always seeking to dethrone God so that they may rule.

God allows them to come so far as to surround the city of Jerusalem (v. 9), for He will wait until they are congregated there with their full show of united force before the awesome judgment of fire from God out of heaven falls on them in sudden, devastating destruction. There is no indication of Israelites being involved in this rebellion, for they then will be a nation born of God, with Jerusalem called “the beloved city.” Because that city will represent God in His dealings with the earth, it will be made the object of attack. This will be the last attempt by mankind, energized by Satan, to seek to overthrow the authority of God. If not born again, people refuse to learn, though surrounded by innumerable witnesses. This attack will not be simply against the Son of Man, but directly against God: therefore it is appropriate that the judgment of fire is from God out of heaven.

At this time (not at the Great White Throne) the devil who had led this senseless revolt, comes to the end of his history of wicked deception. God has allowed the evil of his character to serve God's great purposes of truth and faithfulness, but Satan's long history only confirms his stubborn, unbending hatred against God. He is assigned to the Lake of Fire with its eternal, incessant torment, which he and the Beast and the False Prophet share (v. 10). It seems likely that at this time also the devil's fallen angels receive the same doom (Isa. 24: 21), for we know that this everlasting fire is prepared for the devil and his angels (Matt. 25: 41). However, the time they are consigned there is not specifically stated.

The Great White Throne

Following this, the Great White Throne is set, awesome in its pure, spotless magnificence (v. 11). He who sits on it is the Son of God, the Son of Man, for the Father has committed all judgment to the Son (John 5: 22). The earth and the heavens flee from the glory of His face.This appears to be the fulfillment of 2 Peter 3: 10, the earth and the heaven passing away by a fire of great heat. Nothing is said as to how the godly who lived through the Millennium will be preserved, but it is likely that their bodies will be changed at that time, and that they will be present to witness the Great White Throne judgment, as will the heavenly saints, for John represents them all when he says, “I saw a Great White Throne” (v. 11). It seems evident that this stupendous event will call for the witness of all creation. The heaven here spoken of is the firmament (the sky) that surrounds the earth, not “the heaven of heavens” (Deut. 10: 14 — KJV) or “the third heaven” (2 Cor. 12: 2).

The dead small and great stand before the throne (v. 12). They formerly were physically dead and remain spiritually dead. Their physical resurrection is not mentioned here, but verse 5 has already referred to that and John 5: 29 speaks of “the resurrection of judgment” which obviously refers to this final, individual judgment of the Great White Throne. In what character of body the unsaved are raised we are not told, but since it is the things done in the body that must be brought to account (2 Cor. 5: 10), then it is in their literal body that people will receive their judgment.

The books are opened, for in these are recorded all the works of all who stand there. No believer will be among them, for all believers who ever die will have been raised in the first resurrection. The book of life also is opened to confirm that the names of all who stand there are not written in it. They are all judged according to their works. This being the case, there is no possibility of their escaping the Lake of Fire. They have depended on their works to save them, but those works can only condemn them. Their works will not all have been the same, and the judgment will be perfectly just. Luke 12: 47-48 shows that some will receive many stripes in the way of punishment, others fewer. The degree of guilt will determine the degree of punishment, but the place and duration of punishment is the same for every unbeliever. They were before under condemnation, having not believed in the Son of God (John 3: 18). Now sentence is carried out.

While this chapter shows that all who stand before the Great White Throne will be judged according to their works, John 5: 24 is very clear that believers will not come into judgment: Christ has borne the judgment for them in His sacrifice of Calvary (1 Peter 2: 24). Their works, however, will be judged at the Judgment Seat of Christ (1 Cor. 3: 13-15) with rewards given for everything done for God's glory, while works to the contrary will be burned up.

On the other hand the ungodly have refused the Son of God whose sacrifice is the only atonement for human guilt. Therefore they themselves must bear the judgment that their sins deserve. Nothing is missed. Things they had hoped were forgotten will face them in all the horror of their character of rebellion against the living God.

The sea giving up the dead (v. 13) involves millions who perished in the flood of Noah, thousands who have drowned in maritime disasters, and even those whose bodies were cremated and their ashes consigned to the sea in an attempt to hide from God. God knows where to find the physical remains of all. Those in death and hades are not a separate company, but include all who have died unregenerate. Death is the physical state of the body while hades (meaning “the unseen”) is the state of the spirit and soul as separated from the body. By resurrection they are brought out of those two conditions of death and hades.

Death and hades are said to be cast into the Lake of Fire, indicating that there will be no more separating of the soul and spirit from the body. The second resurrection has ended these conditions. Yet consignment to the Lake of Fire is called “the second death.” It is not a physical separation of the spirit from the body, but a most solemn separation of the entire person from God, and as verse 10 has shown, it means “torment day and night forever and ever.”

Revelation 21.

The New Heaven and New Earth

Revelation 20: 11 has indicated that at the time of the Great White Throne the earth and the heaven flee away. Now John sees a new heaven and a new earth, and the earth had no more sea. The earth is transformed. It is not a different earth, but a renewed earth, just as a sinner being renewed becomes a new creation in Christ. The sea is typical both of the nations in constant tumult (Rev. 17: 15) and of the flesh in its swelling unrest and vanity (Isa. 57: 20). Wonderful to know that all this will be gone in the eternal state! Verses 1-5 briefly refer to this eternal state of heaven and earth. This will be the eternity of God's rest after ages of His laboring with mankind.

The holy city, new Jerusalem, comes down from God out of heaven (v. 2). It is not said to come to earth, but will evidently be in sight of earth and in close connection. Its description given later (v. 9 to Rev. 22: 5) shows it to be a cube of 12,000 furlongs (over 1400 miles) and therefore not a city designed for earth at all, but symbolical or pictorial in its appearance and dimensions, though at the same time picturing a reality. In verse 9 the city is called “the bride, the Lamb's wife” when it is seen and considered in connection with the millennial kingdom which of course precedes verse 2 in point of time. This city, the bride, is the Church of God comprised of all believers of the present dispensation of grace, seen then in connection with the millennial reign of Christ. As the wife she assists in administrative matters. She is not said to administer in eternity, but then to be “as a bride adorned for her husband” (v. 2), for in eternity the emphasis is on the personal joy and newness of this beautiful relationship of Christ and His Church. This fresh bridal affection does not wear off after the 1000 years, but is new for eternity. Though this holy city is named for the bride, the Church, it is also a place of holy fellowship in contrast to the world's unholy cities. Old Testament saints also will have their place there, for Abraham looked for the city which has foundations, whose builder and maker is God (Heb. 11: 10).

The city is the last great symbol used in connection with the Church in Scripture. The Church is seen as one pearl of great price (Matt. 13: 46), as one flock (John 10: 16), one body (1 Cor. 12: 13), the epistle of Christ (2 Cor. 3: 3), the house of God (1 Tim. 3: 15) or the household of God (Eph. 2: 19), the espoused wife or bride (2 Cor. 11: 2, Eph. 5: 25-29) and lastly as the city. Each of these aspects emphasizes some special feature or features of the Church. The city speaks of perfect order in a great sphere in contrast to the disorder of the world's cities. It involves fellowship of tremendous dimensions in contrast to the limited fellowship that is implied in the present household character of the Church. We know that Old Testament saints will have their place in the city as seen by Hebrews 11: 8-10, but the city is named for the bride, the Church, because in her the grace of God is most strikingly shown as being the first result of the value of the sacrifice of the Lord Jesus. In fact, the city (Jerusalem which is from above) is called “our mother” (Gal. 4: 26), for it symbolizes the covenant of God's grace (in contrast to law) as the principle by which the Church has been eternally blessed. Therefore, though the city will be named for the bride, yet many others (all whose names are written in the book of life) will enter into it (Rev. 21: 27). They will be partakers of its marvellous grace.

A great voice announces that the tabernacle of God is with men and that He will dwell with them (v. 3). Why is it the tabernacle of God and not the temple? The temple emphasizes the magnificence of the display of glory (which will be seen in the Millennium), which subdues mankind with awe and wonder, but the tabernacle emphasizes God's tender grace in desiring to dwell among His people even though they have not deserved it. However, while the tabernacle in the wilderness was temporary, this is eternal. The abiding sweetness of the presence of God is surely more wonderful than the greatest outward display. In this His love and goodness will be deeply enjoyed forever. God will be simply dwelling with man-kind, they being His people and He their God. By that time Christ will have delivered up the kingdom to God the Father; Christ as Man being subject to God so that God (Father, Son and Holy Spirit) may be all in all (1 Cor. 15: 24-28). The calmness of perfect rest, perfect well-being, perfect accord is beautifully depicted in this third verse which so briefly notes the positive side of the eternal state. Some have wondered why so little is written of the positive blessings of eternity. The answer is surely that the marvels of what God has to show us are so great that we cannot in our present state form any proper conception of them. The apostle Paul was caught up to heaven and made no attempt to describe it (2 Cor. 12: 1-4).

On the negative side, we will be most thankful for what is not there. There will be no more tears, no death, no sorrow, no crying out in protest and no pain. The former things (everything connected with a fallen creation) will have passed away (v. 4).

Though so very little is said about eternity and what it will be like, the Christian gladly bows to this, for having the knowledge of all the glory of God being manifested in His Son, we know that we shall be eternally more than satisfied. God is still on the throne, and He declares, “Behold, I make all things new” (v. 5). This newness is perpetual: eternity always will be as fresh and new as though we had just entered into it. This wonder will never fade. In our present physical and mental condition we could not form any right perception of it, no matter how it was described to us. It has been observed that, while Satan could show to the Lord Jesus all he possessed (by usurpation) in a moment of time (Luke 4: 5), eternity will not exhaust all that our great God has to show us. John is told to specifically write about all things being new. What is told him is true and faithful. We need this assurance because of our natural unbelieving tendencies.

The “I Am,” The Overcomer and The Unbelieving

A short section (verses 6 to 8) is inserted by the Spirit of God to show how the heart of the Lord Jesus desires that all mankind should enter into this eternal blessing, yet solemnly affirming the contrary for every unbeliever. His words, “It is done” are final and positive: nothing can hinder the accomplishment of God's counsels. He again declares Himself as Alpha and Omega, the beginning and the end, He who is from eternity to eternity the living God. He promises “the fountain of the water of life freely” to one who thirsts. This is the thirst of realizing one's own emptiness as a sinner in need and thus turning to the one source of this living water, Jesus Christ who gives freely from a heart of perfect grace.

The overcomer will inherit all things (v. 7), for he becomes by faith a joint heir with Christ, into whose hands the Father has entrusted everything (Rom. 8: 17, John 3: 35). The Lord Jesus adds here, “I will be his God and he shall be My son” (v. 7). This is the only time in John's inspired writings that the believer is said to be a son (“huios”) of God. “Son” indicates a position of dignity, liberty and trust. John's usual description of believers is “children,” but this one exception is appropriate since eternity is contemplated, for the dignity of having part with God in eternal glory is emphasized rather than simply filial relationship.

The dreadful contrast to all this is seen in verse 8. Who can estimate the awful horror of the end of those who choose to reject the faithful, gracious Lord of glory? Solemnly, “the cowardly” are mentioned first — those whose fear of human disapproval causes them to refuse the Son of God! “The unbelieving” are those who refuse God's testimony, the only means by which they could be preserved from the company of “the abominable, murderers, sexually immoral, sorcerers, idolaters and all liars.” Every unbeliever chooses such company, and he or she will have part with them in the lake that burns with fire and brimstone. This is the second death, not annihilation, but separation (the basic meaning of death) — separation from God in eternal torment. If the symbol of fire is dreadful, what must the reality be?

The Holy City in Millennial Splendour

The first eight verses of this chapter (21), in completing a series of events described in Revelation 19 and Revelation 20, have carried us to the introduction of the eternal state. In verse 9 we are taken back in time for a detailed description of the glory of the bride, the Lamb's wife, the holy Jerusalem, as she will be in the thousand years' reign of the Lord Jesus, previous to the Great White Throne judgment. The wisdom of God has ordered it this way, for how much better it is to have this glory described to us as we near the end of Revelation, rather than to have it told us before reading of the Great White Throne. Thus the Great White Throne judgment does not cast a shadow over the splendor of God's glory revealed in the city.

One of the seven angels who had the seven vials is appointed to show this great vision to John. These angels and vials are connected with the subduing of the earth in preparing for Christ's reign, and the city is seen here as the center of God's administration as Christ and His wife reign over the earth.

John is carried in the Spirit to a great and high mountain to see a heavenly city, the true Church, which is in contrast to Revelation 17: 3 where he was carried to the wilderness to see the woman Babylon, the false church, seated on a scarlet colored Beast. The true wife is now exalted high above her earthly wilderness history. She had suffered with Christ; now she reigns with Him. She is pictured here as “the great city” (v. 10), no longer with a small, confined fellowship as on earth, and also as “the holy Jerusalem” in contrast to the unholy history of the earthly Jerusalem. Cities generally are notorious for harboring every kind of evil and intrigue, but here we see a perfect city and perfect administration. Here again (as in verse 2) she is seen descending out of heaven from God. In the Millennium as well as in the eternal state, she will be in close proximity to the earth; not on earth, but in the place of ruling over it.

She is invested with the glory of God (v. 11) — clothed in a beauty greater than her own. Her light is not intrinsic as is that of her Lord, but is reflected, just as a crystal-clear jasper stone (possibly a diamond) reflects light that shines on it (v.11). Everything is distinct: there is no shadow of deceit, no hint of darkness.

Its great and high wall (v. 12), speaks of its being fully protected, but also of the city being set apart from every evil. Walls are to keep out what ought to be out. On the other hand, its twelve gates are to allow in what ought to be in. Twelve in Scripture always is the number of governmental completeness. Administrative order in that city will be perfect. Twelve angels guard the gates, which bear the names of the twelve tribes of Israel. Though the city is named for the bride, the angels are not a part of the Church. But since the heavenly city is the great exemplification of the grace of God (Gal. 4: 22-29), there is the blessed reminder that Israel, though on earth, has been blessed through the same matchless grace. Also, while Israel will be the chief of the nations of the world, yet the real center of government will be “Jerusalem above” (Gal. 4: 26). Three gates are on each side of the city (v. 13), which reminds us of the encampment of the tribes of Israel around the tabernacle in the wilderness (Num. 2: 1-31).

Twelve foundations support the wall of the city, and in them the names of the twelves apostles of the Lamb (v. 14). This indicates that the truth of God concerning His Son Jesus Christ, ministered by the apostles, is the solid basis of true separation according to God. Each of the apostles was given his particular line of ministry so that all together might form a well-balanced foundation that cannot fail.

The angel who had spoken to John had a golden reed to measure the city, not a reed like a rod (Rev. 11: 1), for there is no longer any necessity in that city for smiting with the rod. Rather, the glory of God (gold) has triumphed over evil, and that glory will be displayed in the entire city. Yet the city is measured: there is not an unlimited manifestation of His glory, for no man could endure that (1 Tim. 6: 16). The city, being limited, cannot fully manifest a God who is infinite. In Christ personally, we see God's glory revealed in such a way as to perfectly satisfy our hearts, yet God's essential glory is beyond man's capacity to observe. These measurements therefore remind us of our own limitations as humans, even when we are changed to have bodies like our Lord's body of glory (Phil. 3: 21 — JND).

The measurements show the city to be a 1400-1500 mile cube (v. 16). It is certainly not, therefore, a literal city set on earth, as some have imagined. In fact, we should not think of it as a literal, material city, as though it could be compared with any earthly city. Whatever may be its visible manifestation (and it will be a reality: we will be there), the most important matter will be its vital, spiritual character, for all that we read of it emphasizes principles of living truth. The three equal dimensions remind us that it is the dwelling of God the Father, the Son and the Holy Spirit. All three dimensions must be present to form a solid. If one is taken away, nothing solid remains. Therefore all of the city is comprehended in its length, all of it in its breadth and all of it in its height. We cannot say that length is part of the city, or breadth or height, for all must be there to form the city, The Father is not part of God: He is God fully and absolutely. The Son is God, the Spirit is God. This unity is absolute, marvellous, mysterious, but real.

The wall (apparently in height) is 144 cubits, 12 times 12 (v. 17). The number 12 stands out everywhere in regard to the wall. The wall is not mentioned in regard to the city in the eternal state (v. 2), perhaps because it has special reference to the administration of the Millennium where there is still sin on earth. The building of the wall is of jasper, clear and transparent as the city itself, for the wall is not intended to hide anything. The city is of pure gold, like clear glass (v. 18). Gold is not naturally transparent, but the symbols teach us spiritual facts, the pure gold speaking of God's glory in the person of the Lord Jesus manifested there, and the clear glass indicating that transparent truth will characterize the city. Everything will be open and aboveboard: there will be no wickedness thriving under cover.

The foundations (v. 19) are decorated with twelve different precious stones, just as was the case with the breastplate of the high priest in Israel (Ex. 28: 15-20). The various colors of these stones reflect the various beauties of the Lord Jesus, the Son of God, as revealed in the foundational ministry of the apostles in establishing the Assembly (the Church). We will not attempt to explain what may be the special significance of each stone, though it is certain that each one of them symbolizes some special reflection of the beauties of the Lord Jesus.

Each of the twelve gates is said to be of one pearl (v.21). This would be difficult to visualize literally. Spiritually, however, the pearl emphasizes the beauty of the grace of God in reference to the Church (Matt. 13: 45-46). A pearl is a fitting picture of the Church. It is the result of some foreign substance coming under the oyster shell and causing an injury. The oyster then manufactures a substance called “nacre” or “mother of pearl” that surrounds the offending object with layer after layer, building up into a beautiful pearl. We are the offending object, but by God's work of grace we are covered and accepted “in Christ,” with a beauty that delights His heart of love. The Church is invested with such beauty that in her is seen the exceeding riches of God's grace (Eph. 2: 7). But grace is not selfish: it delights to manifest itself to others, as these open gates infer. That grace also has pleasure in the blessing of Israel as is seen in the name of the twelve tribes of Israel on the gates.

The street corresponds to the city itself, being of pure gold, like transparent glass (v. 21). Not only our surroundings, but the area of our walk will speak of God's glory (the gold), and of clear, transparent truth (the glass). Nothing will be covered and nothing will defile our feet, nor will our feet defile that pure street.

No temple is seen in the city, for the entire city is God's dwelling (v. 22). The personal presence of God and of the Lamb makes the city itself His sanctuary. Natural objects such as the sun and moon do not provide its light, for it has a light infinitely more radiant and welcome — the shining of the bright glory of God. The Lamb is the lamp, the bearer of the light. In measure we have known this today as God has shined in our hearts for the shining forth of the knowledge of the glory of God in the face of Jesus Christ (2 Cor. 4: 6). We know that all the light of God's glory is revealed in Christ, but in our present state there is too much smog both within us and around us to hinder its bright shining. In the holy city there will be nothing in us or in all the surrounding circumstances to obscure its shining forth.

Nations Giving Honour to the City

The nations will walk in the light of the heavenly city, for being in close proximity to the earth, it will shed its beams of blessing on all the restored nations for a thousand years. In the eternal state nations will no longer exist, but they will during the Millennium. Thus, in the Millennium the kings of the earth will bring their glory and honor to the city. They will not come into the city, but will demonstrate their allegiance to it by willing tribute. This is explained further in Zechariah 14: 16-19 which shows that nations will be required to send representatives to the earthly Jerusalem every year to keep the Feast of Tabernacles. Jerusalem in Israel will be God's earthly center, and in recognizing this the nations will in this way own their allegiance to the heavenly city, the metropolis of heaven and earth, for God dwells there.

The gates are always open since it is always day (v. 25). There thus is no possibility of anything creeping in under cover of darkness. Does this imply too that in our spiritual bodies we will not sleep? Whatever the case, the entire time will be of “rest” (Heb. 4: 9). Every service that may occupy our time will be done in a constant atmosphere of rest. Stress management won't be needed there!

Verse 26 adds that the glory and honor of the nations (not only of kings) will be brought to the city. The city will be seen as the source from which the nations receive their great blessing. No defilement shall enter there — no working of abomination (idolatry) and no vestige of falsehood because only those enter whose names are written in the Lamb's book of life (v. 27). This certainly involves God's election, but added to it is the precious truth of their redemption by the great sacrifice of the Lord Jesus. The city is named for the bride, but all Old Testament saints and the martyrs of the Tribulation period also will enter the city along with those who form the Church. These are all written in the Lamb's book of life. Abraham “waited for the city which has foundations, whose builder and maker is God” (Heb. 11: 10).

Revelation 22.

The River of Water of Life and the Tree of Life

The description of the city continues to the end of verse 5 of this chapter. The city is blessed with a river of the water of life proceeding from the throne of God and of the Lamb (v. 1). Being clear as crystal, it speaks of the pure, unadulterated truth of the Word of God continually bringing its blessing of refreshment to the city by the power of the Holy Spirit. The city is the means of conveying that blessing to the renewed earth. God and the Lamb remain in absolute authority, an authority characterized by marvellous grace.

In the middle of the street, the place of activity, and on either side of the river was the tree of life (v. 2). In Genesis 2: 9 we read of the tree of life in the middle of the garden of Eden, from which Adam and Eve never ate (Gen. 3: 22), because they chose to eat of the tree of the knowledge of good and evil. Being in the middle, the central place of attraction, the tree can only speak of Christ Himself. Being also on either side of the river shows that the blessings of the river — the living Word of God vitalized by the Holy Spirit — are inseparably connected with this blessed living Person.

The tree of life produces twelve types of fruit, one type of fruit borne every month of the year. Though the city is blessed by the presence of the tree of life itself, the fruit evidently is for the twelve tribes of Israel since its leaves are for the healing of the nations (Gentiles). Thus in Christ, Jews, Gentiles and the Church of God are all greatly blessed.

The curse being done away, all is unmixed blessing in the city. The throne of God and of the Lamb ensure perfect truth and righteousness, yet with perfect grace in administration (v. 3). During the thousand year reign (the Millennium) the curse of Genesis 3: 17-19 is largely but not completely removed from the earth as Isaiah 65: 17-25 declares. Note verse 20 in particular and also Zechariah 14: 17-19. Only exceptional cases will call for a curse.

In the heavenly city, service will have its important place (v. 3). Little is said as to the form of service in which we shall be privileged to engage. It will not be unpleasant labor, but devoted, delightful service in calm rest of soul. More wonderful still is the assurance that the Lord Jesus Himself will serve His beloved saints (Luke 12: 37). Exodus 21: 5-6 indicates that He will remain a servant forever.

“They shall see His face” (v. 4). In Exodus 33: 23 God told Moses “My face shall not be seen.” Today, by the living power of faith through the Holy Spirit, we see “the glory of God in the face of Jesus Christ” (2 Cor. 4: 6). Then, in the eternal city, we shall see Him face to face, eternally to behold His glory and beauty, our souls supremely satisfied. The reflection of His beauty will be in our own countenances. His name will be imprinted in our foreheads in contrast to the number of the Beast imprinted in the foreheads of the ungodly (Rev. 13: 15-16). We will be delighted to be fully identified as His own property so that none can mistake the reflection of His own beauty in His redeemed saints. This should surely speak to us now, to encourage us to present to the world a clear confession of His name in both our words and ways.

The fact is repeated (v. 5) that there is no night there, no opportunity for evil to operate under cover of darkness or for times of dark, dismal experience. Artificial light will have no place — not even the light of the sun. The presence of the Lord God will give continual light, more satisfying than the sunshine when the fresh beauty of spring dispels the clouds and cold of a long winter. Those in the city shall reign, not only for the thousand years, but forever and ever. Theirs is an eternal identification with their Lord whose reign is eternal. However, we cannot forget that service is just as important an aspect of our lives as reigning: both will be in perfect balance in that day.

Prophecy Must Be Received as Truth

Verse 5 completes the marvellous presentation of prophecy as declared in this book. So amazing are the prophetic truths that one might well wonder how they can be true. Is there a possibility of doubt? Not in the slightest! The Lord Himself strongly affirms the faithfulness and truth of all that has been told to John (v. 6). It has been a message from the Lord God of the holy prophets, perfectly coinciding with His messages through the prophets from the beginning, but sent by an angel in the case of Revelation to show His servants the things that must shortly take place. This is a confirmation of Revelation 1: 1, emphasizing the importance of the revelation of Jesus Christ.

A Closing Message

These are the words of the Lord Jesus Himself, conveyed by the angel. He adds the assurance, “Behold I am coming quickly” (v. 7). Mere impatience might not think this to be true, but faith absolutely believes it. Then it surely follows that there is greatest blessing for one who keeps the words of the prophecy of this book. Keeping these words surely involves laying them to heart and acting in the light of their truth.

John is profoundly impressed with what he has seen and heard, and rightly so, but he makes the serious mistake of falling down before the feet of the messenger to worship him (v. 8). The angel immediately forbids this. Though he has brought God's message, he is not be treated as God. He is John's fellow-servant, a dependent creature, but one who keeps the truth which God has given. John must worship only God (v. 9). In Revelation 1: 17 John is seen at the feet of the Lord Jesus and there his worship is fully received, for Christ is God, but no creature must dare to accept such adoration.

John is told in verse 10, “Do not seal the words of the prophecy of this book, for the time is at hand.” In Daniel 12: 4, Daniel was told to “seal the book until the time of the end.” Much that Daniel had written could not be understood when he wrote it: it was sealed so that Old Testament saints could not take it in. But of believers of this age it is said, “upon whom the ends of the ages have come” (1 Cor. 10: 11). Since it is the time of the ends of the ages, the accomplishment of these things is near, and nothing that John has written is to be sealed. Believers are intended to understand it and profit by it.

How solemn is verse 11! When the judgment is finished, there will be no more conversion. All will have formed their character. There will be no possibility of change. Whether unjust or filthy, whether righteous or holy, such will be the character that remains for eternity — the first two under judgment, the latter two in eternal blessing.

The words of the Lord Jesus again press on us that He is coming quickly (v. 12). The first time this was mentioned (v. 7) this was in connection with the blessing of those obedient to His Word. Now He adds that He has reward to give to all in accordance with the works of each. Not only is there present blessing in obedience, but there is future reward for every work that has been truly done for Christ's sake (1 Cor. 3: 14, Matt. 25: 21, Luke 19: 16-19). He gives us every incentive to live in truth for Himself.

Again in verse 13 the Lord affirms the truth as to His person. He is Alpha and Omega, the beginning and the end. He had no beginning: He is the beginning. He has no end: He is the end. If anyone objects by claiming that the same expression in Revelation 1: 8 refers only to God Almighty and not to Christ, this objection is fully dismissed in the same chapter (vv. 10-13) when the One who speaks thus is “One like unto the Son of Man.” Here also in Revelation 22: 13 it is plainly the Lord Jesus (who is coming quickly) who speaks of Himself. He is the Almighty!

Verse 14 is correctly translated in the NASB: “Blessed are those who wash their robes, that they may have the right to the tree of life, and may enter in by the gates into the city.” Revelation 7: 14 spoke of a great Gentile company having “washed their robes and made them white in the blood of the Lamb.” Such washing in the blood of the Lamb is absolutely essential to give one a right to the tree of life — a right to communion with the Lord Jesus Himself. Simply keeping His commandments can never give anyone that right. That in itself would be a form of law-keeping and could not wash away the contamination of sin. It is the blood of Christ that gives title to the enjoyment of His person (the tree of life) and to the inheritance (the city). After being so washed, however we are called upon to gladly be obedient to the Word of God.

In verse 15 we must again be reminded of the great contrast of the portion of unbelievers. Outside the city are dogs (those unclean in nature) and sorcerers (those deceived by evil spirits) and whoremongers (those sunk in moral corruption) and idolaters (those who give to the creature the place of the Creator) and whoever loves and makes a lie (those who have deliberately chosen falsehood rather than truth). These are totally outside the sphere of the grace of God which they have knowingly refused.

A Final Appealing Message

This book of Revelation has all the signs of a careful documentary which is confirmed with decisive finality in its last six verses. “I Jesus have sent My angel to testify to you these things in the churches” (v. 16). After all that has preceded this, only a callous, dishonest person could dare to suggest that the book is a forgery. The contrast between this and the fictional “Book of Mormon” (for instance) is greater than the height of heaven above the earth.

Again the Lord affirms the truth concerning His own person because this cannot be allowed to be a matter of indifference. He is “the root and offspring of David.” Historical genealogical records prove Him to be the offspring of David (Matt. 1: 1-16; Luke 3: 23-38). He is a true Son of Man. But He also is the root of David. According to flesh He came from David, but David came from Him! This is a most important fact. He is Himself God over all, blessed forever (Rom. 9: 5). Both facts are true, whether or not we can understand how it is so.

He is also “the bright and morning star.” The last chapter of the Old Testament speaks of Him as “the sun of righteousness” (Mal. 4: 2) when announcing His appearing, His manifestation in power and glory to introduce the radiant thousand year reign. But the morning star rises shortly before the sun does. This star speaks of His coming to rapture the Church to heaven before the Tribulation, while the world is still in deep moral darkness before the rising of the Sun. How perfectly appropriate this is, for Israel and the world look for the sunrise of earthly blessing, but the portion of the Church is heavenly blessing with the Lord Jesus.

Because the Lord Jesus is the bright and morning star, “the Spirit and the bride say Come” (v. 17). The Holy Spirit dwelling in the bride, the Church, draws her heart to ardently desire and welcome the coming of the Lord. “And let the one who hears say Come.” Everyone with open ears, every believer, is urged to join in this genuine desire for His coming. Then abruptly, as showing the great heart of the Lord Jesus, the word “come” is used differently in a sweet message of gospel grace, “Let him who thirsts come.” Has the thirst of one man or woman been awakened by reading God's words? Then let him or her come to Christ from Whom he will find a wonderful welcome. Whether one thirsts or not, the last great invitation of Scripture is given for everyone who will respond: “Whoever desires, let him take the water of life freely.”

When the offer of pure grace is freely given, the solemn warning as to despising it must also be added because the stubborn rebellion of mankind is notoriously foolish. Many have dared to add figments of their own imagination to the sacred revelation of God in spite of the plain warning of verse 18 as well as earlier warnings such as Deuteronomy 4: 2 and Proverbs 30: 5, but this is a dishonest, insulting show of contempt for the God of absolute, eternal truth. It is no wonder that the judgment of these is so unsparingly dreadful. God will add to such the plagues written in the book. Consider such plagues as in Revelation 14: 10, Revelation 20: 15 and Revelation 22: 15.

On the other hand, many have not hesitated to delete from Scripture things that they do not like, judging by their own narrow minds what is acceptable. They recognize that Scripture holds much valuable instruction, but they will not allow it to judge their sinful ways. A recent so-called “abridgement” of the Bible is a shocking example of the brazen defiance of men against their Creator. The promoters of this travesty seem insensible to the gross wickedness of what they have done and to the horror of God's judgment against them (v. 19). God will take away their part from the tree of life (NASB). Such will have no part in Christ Himself. “And from the holy city.” Such will have no part in the inheritance. “And from the things which are written in this book.” They forfeit all the blessings that are promised to the faithful in this book. A wise person would deeply fear to tamper with the Word of God, but “folly is joy to him who is destitute of discernment” (Prov. 15: 21).

For the third time in fifteen verses the Lord urges upon us the reality of His coming, “Surely I am coming quickly” (v. 20). This word had previously been connected with the blessing of obedience (v. 7) and with the promise of reward (v. 12). Now all is centered simply in His own blessed Person, the One who is coming. This awakens the glad response, “Even so, Come, Lord Jesus.” Precious, marvellous, sweet anticipation!

The closing benediction of grace (v. 21) has often been contrasted to the closing words of the Old Testament, “lest I come and smite the earth with a curse” (Mal. 4: 6). The Law of Moses could only bring a curse to Israel, but the Lord Jesus Christ has brought the great blessing of the grace of God. The last words of this great Revelation of Jesus Christ show His desire that all should share eternally in the sweetness of that grace. Thank God for all in whom that grace has wrought a response of thankful appreciation! Rather than a solemn curse deserved because of many sins, the result is blessing far beyond all that any person could ever have imagined. Well might the consideration of such a book fill every believer with unceasing, overflowing worship of the living God revealed in His blessed Son!