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fhigham

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Reply with quote  #16 

None Upon Earth That I Desire (Psa. 73:25)

Have an intimate relationship with God. You will not then need anyone else. Other relationships and companionships -- based on, and in harmony with, that primary one -- are desirable and helpful and enjoyable, but not essential. This one relationship is vital and indispensable. All others are secondary, and, if necessary, dispensable.

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Feb 10 • Exo 19,20 • Psa 73 • Mark 6
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Reference to:
Mar 6:49 But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out:

... When the Lord Jesus said, “A spirit hath not flesh and bones as ye see me have”, he did not mean to say that a spiritual body had not; but a spirit such as they thought they saw. “They supposed they had seen a spirit.” In the received reading the same word, πνευ̂μα, is used here as in the text which speaks of Jesus as “the Lord the Spirit”; but evidently, not in the same sense. Indeed, the reading in Griesbach’s edition of the original text is clearly the correct one. The word rendered spirit is properly φάντασμα, a phantom or mere optical illusion; and not πνευ̂μα, spirit.* When Jesus walked upon the sea both p 44 Matthewa and Markb make use of the same phrase as Luke, and say that the disciples when they saw him, “supposed they had seen a spirit, and they cried out for fear”. In both these places the word is phantasma, and not pneuma.

Having affirmed that man stands related to two kinds of body, the apostle gives us to understand, that in the arrangements of God the spiritual system of things is elaborated out of the animal, and not the animal out of the spiritual. The natural world is the raw material, as it were, of the spiritual; the bricks and mortar, so to speak, of the mansion which is to endure for ever. In relation to human nature, two men are presented as its types in the two phases it is to assume. These Paul styles “the First Adam”, and “the Last Adam”, or “the first man”, and “the second man”. The former, he terms “earthy”; because he came from the ground, and goes thither again: and, the latter, “the Lord from heaven”; because, being “known no more after the flesh”, he is expected from heaven as the place of his final manifestation in “the body of his glory”. Then, says John, “we shall be like him”. If, therefore, we have been successful in depicting the Lord as he is now, while seated at the right hand of God; namely, an incorruptible, honourable, powerful, living person, substantial and tangible, shining as the sun, and able to eat and drink, and to display all mental and other phenomena in perfection: if the reader be able to comprehend such an “Image of the invisible God”, he can understand what they are to be, who are accounted worthy to inherit His kingdom. Therefore, says Paul, “As we have borne the image of the earthy, we shall also bear the image of the heavenly”,c or, Lord from heaven.

This corporeal change of those, who have first been morally “renewed unto knowledge after the image of him that hath created them”d from “sinful flesh” into spirit, is an absolute necessity, before they can inherit the Kingdom of God. When we come to understand the nature of this Kingdom, which has to be exhibited in these pages, we shall see that it is a necessity which cannot be dispensed with. “That which is corruptible cannot inherit incorruptibility”, says the apostle. This is the reason why animal men must die, or be transformed. Our animal nature is corruptible; but the Kingdom of God is indestructible, as the prophet testifies, saying, “It shall never be destroyed, nor left to other people; but shall stand for ever”.e Because, therefore, of the nature of this Kingdom, “flesh and blood cannot inherit it”; and hence the necessity of a man being “born of the spirit”, or “he cannot enter into the Kingdom of God”. He must be “changed into spirit”, put on incorruptibility and immortality of body, or he will be physically incapable of retaining the p 45 honour, glory, and power of the Kingdom for ever, or even for a thousand years. ...

*. The R.V. retains pneuma, spirit; but in Matthew and Mark renders phantasma, apparition.
a. Matt. 14:26.
b. Mark 6:49.
c. 1 Cor. 15:49.
d. Col. 3:10.
e. Dan. 2:44.

bro John Thomas, Elpis Israel : An exposition of the Kingdom of God (electronic ed.) (43–45).

From notes on the readings by Bro. Len Naglieri

fhigham

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Reply with quote  #17 

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Feb 11   Exodus 21   Psalm 74   Mark 7
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WHAT WOULDST THOU HAVE ME TO DO?

IT is a mistake to hamper the question of duty with any secondary consideration whatever. The time has not come for the saints to keep the world right. It has to be made right before even keeping it right can be in question. The position of the saints is that of sojourners on trial for eternal life. God will take care that their probation is not interfered with by murder and violence before the time. The matter is His. We are in His hands: so is all the world. We need not therefore be distressed by thoughts of what will be the effect of any course required by Christ. He will take care that His work comes out right at last. The simple and only question for us, is that which Paul put near Damascus: "Lord, what wouldst Thou have me to do?" We may not do what involves disobedience to Him.

bro Robert Roberts, Christendom Astray, page 305

Reference to:
Ex. 21.—“These are the judgments.” Judgment is here used as the equivalent of statutes, precepts, and commandments, consisting altogether of the things the Lord judged right to be done.
The Christadelphian  : Volume 25. 2001, c1888.

Exo 21:32  If the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned.

... Then the spirit of God in the prophet foretells the cutting asunder of the staff “Beauty” (verse 10) as already referred to.

And in this connection comes in the very remarkable prophecy concerning Judas’ betrayal of Jesus for thirty pieces of silver, and the casting of the price “to the potter in the house of the Lord” (verses 12–13). The price was the legal price of a manservant gored by an ox (Ex. 21:32). And the literal fulfilment of the prophecy is recorded in Matt. 27:3–10, and is alluded to by Peter in Acts 1:15–20. “And I said unto them, If ye think good, give me my price” (Zech. 11:12). “Then one of the twelve called Judas Iscariot went unto the chief priests and said unto them, What will ye give me?… ” (Matt. 26:14, 15). Judas, God’s servant! (like Nebuchadnezzar His “servant”) speaking “the word of God”, through “the son of perdition, that the scripture might be fulfilled” (John 17:12). Like Caiaphas “speaking not of himself” of the “expedience” of the death of Jesus (John 11:47–52). How wonderful are the ways of the Spirit of God with mortals ! Even with bad shepherds!

bro C. C. Walker. (1990; 2002). God Manifestation or Theophany (154). The Christadelphian.

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Reference to:
Psalm 74.—Israel is cast off, but not for ever. Their very casting away for a limited period has resulted in the greatest blessings to the Gentile world; how much more their receiving again, which will be like life from the dead upon the entire constitution of things upon earth (Rom. 11.)
The Christadelphian  : Volume 25. 2001, c1888.

Psa 74:2  Remember thy congregation, which thou hast purchased of old; the rod of thine inheritance, which thou hast redeemed; this mount Zion, wherein thou hast dwelt.

... God has dwelt in Zion in ages past.—Ps. 74:2. He dwelt there when the Ark rested there; for He dwelt between the outstretched wings of the Cherubim representatively by the glory which they sustained.—Ps. 80:1; and in speaking to Moses and the High Priests, caused his voice to be heard as if proceeding from the lid of the ark called “the Mercy Seat,” which was overshadowed by the glory.—Numb. 7:89. The Ark, the Mercy Seat, and the Cherubim of glory, were representative of the Christ; who is therefore termed “the ark of God’s strength,” “the ark of his testament,” “the mercy seat” (hilasterion,) and the bearer of the glory, in the scriptures old and new. When he comes in “the glory of the Father,” he will “build the temple of the Lord, and bear the glory, and sit and rule upon his throne, and be a priest upon his throne.”—Zech. 6:13. When this comes to pass, Jehovah will dwell in Zion again, and “shine forth” through Jesus there, as the Lion of the Cherubim of his glory; and in speaking to men will cause his voice to proceed from him, as the blood-sprinkled seat of his mercy, divinely overshadowed with the brightness of his majesty.

“When the Lord shall build up Zion, he shall appear in his glory.” “He hath chosen it; he hath desired it for his habitation. This, saith he, is my rest forever; here will I dwell, for I have desired it. I will abundantly bless her provision; I will satisfy her poor with bread. I will also clothe her priests with salvation; and her saints shall shout aloud for joy. There will I make the horn (keren, horn, strength, power,) of David to bud; I have ordained a Light for mine anointed. His enemies (the foes of this Light,) will I clothe with shame; but upon Himself shall his crown flourish.”—Ps. 132. “The Redeemer shall come to Zion, and make thee glorious; the sons of strangers shall build up thy walls, and their kings shall minister to thee; for the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted. I will make thee, the place of my feet, glorious. The sons of thine oppressors shall bow down at the soles of thy feet; and they shall call thee The City of Jehovah, Zion, the holy of Israel—ir Jehovah, Tziyon, kedosh Yisraail. Whereas thou hast been forsaken and hated, so that no man went through thee, I will make thee an eternal excellency, a joy of many generations.”—Isai. 60. This testimony is sufficient to prove that the Royal City of the Kingdom under the Old and New Covenants, is Mount Zion, “the joy of the whole earth,” when “Jehovah shall reign over Israel there from hence-forth even for ever.”—Mic. 4:7

bro John Thomas, (n.d.). Herald of the kingdom and age to come (1:198). New York.

Compiled by Bro. Len Naglieri

fhigham

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Reply with quote  #18 
Psalm 75:1 Unto thee, O God, do we give thanks, unto thee do we give thanks: for that thy name is near thy wondrous works declare.
fhigham

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Reply with quote  #19 

The mount of transfiguration
 
Mark 9:1 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.

But though changed, ascended, quickened, or transformed, I have reason to believe, that the incorruptible and immortal saints do not appear to the eyes of ordinary men different from men in the flesh until after their work is done—until after Micah’s 40 years: that is, that they will appear to mere men as the two angels did to the Sodomites, in the days of Lot, or Jesus did to the disciples after his ascensionand before his assumption. My reason is founded upon the testimony of God in Zech. 14:6, 7; Dan. 12:3; Mat. 13:43. The first text I translate from the Hebrew thus: “Yahweh my Elohim (or He who shall be my Mighty Ones—the Spirit in multitudinous manifestation) shall come in; all the saints with thee. And it shall be in that day there shall be no brightness, the Spleudid Ones drawing in: and it shall be one day that shall become known by Yahweh, neither day nor night, but brightness shall be at eventide.” Zechariah was at Jerusalem when this oracle was delivered. He predicted therefore that Christ and the Saints shall “come in” thither, but not clothed in the brightness of the Mount of Transfiguration, though physically or corporeally, capable of such a display. They restrain their brilliancy until they shine as the sun in the Father’s Kingdom, which manifestly must be postponed until the war of the great day of God Almighty” conquers the peace of the world “at eventime”—the day of Christ begins with evening, like all the rest of the days of God. This exposition, I presume, will reconcile the supposed contradiction in Eureka in relation to the hour of Judgment: at all events, I hope so, that the end may be.
                                                                                   
--Letter from Dr Thomas
 
The Christadelphian  : Volume 2 Bd. 2. electronic ed. Birmingham : Christadelphian Magazine & Publishing Association, 2001, c1865, S. 2:107-108

fhigham

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Reply with quote  #20 

The diligent, sympathetic daily reading and studying of the oracles of the living God, with prayer to Him who slumbers not nor sleeps, will fortify a man for sucessful conflict with all the enemies he has to encounter on the road to eternal life ...

bro Robert Roberts, Seasons of Comfort vol 1 (The Hope of Israel - p 407)

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Feb 10 • Exo 24,25 • Psa 78 • Mark 10
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Reference to:
Exo 25:18 And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat.

The Cherubim.

But little is said about the Cherubim in the Mosaic narrative. The word is a plural noun, and represents, therefore, more objects than one. But, in what did this plurality consist? I should say, judging from a text in the next chapter, that it had especial regard to a plurality of faces; for when the Lord God sentenced Cain to a fugitive and vagabond life, the fratricide answered, “Behold, then, from thy faces (plural in the Hebrew)* shall I be hid”b that is, “I shall no more be permitted to come before the Cherubic faces, which thou hast placed at the east of the garden, to present an offering for my sin”. As he truly observed, “Mine iniquity is greater than that it may be forgiven”. p 149 He was exiled from the Faces of God still further to the east as a murderer doomed to eternal deatha at the end of his career.

That the faces were connected with the Cherubim seems unquestionable from other passages of scripture where cherubim are described. The Lord spoke of them to Moses in the Mount. Having commanded him to make an ark, or open chest, overlaid with gold, with a crown along its upper margin, he said, “Thou shalt make a mercy-seat of pure gold. And thou shalt make two cherubim of beaten gold in the two ends of the mercy-seat”. In another place, this is explained thus—“Out of the mercy-seat made he the cherubim on the two ends thereof”. Then it is continued, “And the cherubim shall stretch forth wings on high, covering the mercy-seat with their wings, and their faces one to another, toward the mercy-seat shall the faces of the cherubim be. And thou shalt put the mercy-seat above upon the ark, and in the ark thou shalt put the testimony that I shall give thee”.b

It is probable that the reason why Moses gave no description of them in Genesis was bemuse he intended to speak more particularly when he came to record their introduction into the most holy place of the tabernacle. In the text above recited they are described as having wings and faces; and being made out of the same piece of gold as the mercy-seat, upon which they looked down, beholding, as it were, the blood sprinkled upon it; it is evident, they were symbols connected with the institution of atonement for sin through the shedding of blood. But they were still more significative. They were God’s throne in Israel. Hence, the psalmist saith, “The Lord reigneth; he sitteth between the cherubim”. This throne was erected upon mercy: and for this reason it was, that the covering of the ark containing the testimony, the manna,c and the resurrected rod,d was styled the Mercy-seat or throne, where the Lord covered the sins of the people. It was also the Oracle, or place from which God communed with Israel through Moses. “There”, said the Lord, “will I meet with thee, and I will commune with thee from above the mercy-seat, from between the two cherubim which are upon the Ark of Testimony, of all things which I will give thee in commandment unto the children of Israel.” ...

b. Gen. 4:14.
a. John 3:15.
b. Exod. 25:10–21.
c. Exod. 16:33; John 6:33.
d. Num. 17:8; Isaiah 11:1.

bro John Thomas, Elpis Israel : An exposition of the Kingdom of God (electronic ed.) (148–149). Birmingham, UK:

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Reference to:
Psa 78:24 And had rained down manna upon them to eat, and had given them of the corn of heaven.

... But when the morning came they at first saw only “the Dew,” sparkling in the light of day. But “when the dew that lay was gone up, behold, upon the face of the wilderness a small round thing small as the hoar frost upon the ground.” The people had seen nothing of the kind before deposited by the evaporation of the dew; therefore they inquired of one another, מן הוּא mahn hu, “What it? For they knew not what it was.” And Moses said to them, “This is the bread which Yahweh hath given you to eat.”
And at this point of the narrative it may be worthy of note and emphasis.

1. That Israel saw the glory of the Eternal before they received either flesh or bread;
2. That they received flesh first, that is, “at even;”
3. That they received bread the succeeding morning; so that there was an intervening night:
4. That they beheld the glory, and received the food in the wilderness, and forty years before they received the promised land.

Now, as we are taught in the New Testament, the signification of the things that happened to Israel in the wilderness was not confined to that generation. Their baptism into Moses, their eating of the Manna, their drinking of the Rock, their overthrow in the wilderness, the apostle Paul says, “were types of us.” Read what he says in 1 Cor. 10:1–10. After this enumeration, he adds in the eleventh verse, “Now all these things happened unto them for types, tupoi; and they are written for our admonition upon whom the ends of the Aions (the Mosaic Aions) are come.”

The Flesh and the Manna then, according to Paul, were “spiritual meat.” In regard to the manna, it is styled in Psal. 78:24, “the corn of the heavens,” “the bread of mighty ones—“man did eat the bread of mighty ones.” This and the flesh, by which the life of Israel was sustained, was “spiritual meat;” it was, nevertheless, material and corruptible flesh and bread; for under certain conditions, it stank and bred worms. But it was “spiritual” in the sense of representing something else than its own material constituents; in other words, the flesh and the bread were types of something that was afterwards to descend from the heavens, and to become the life-sustaining principle of all that should receive it. What was that something?

This question has been answered by Jesus in John 6. The Jews had said, “Our fathers did eat manna in the desert; as it is written, “He gave them bread out of the heaven to eat.” But in reply to this, Jesus said “Moses gave you not the bread out of the heaven; but my Father giveth to you the true bread out of the heaven. For the bread of the deity is He, who, descending out of the heaven, and giveth life to the kosmos.” This was as much as to say, that the manna was representative of a life-imparting agent from heaven; even the Logos speaking by Jesus. “In him,” the Logos, “was life,” says John; “and the life was the light of men.” The Logos, or Spirit of Deity, was the manna, or true bread. It was this Logos who said, “I am the Way and the Truth and the Resurrection, and the Life;” “I am the Bread of Life,” or the Manna; “I came down from heaven,” “this is the bread which descendeth from heaven, that a man may eat thereof, and not die * * * if any man eat of this bread he shall live in the Aion: and the bread that I, the Logos, will give is my flesh, which I will give for the life of the Kosmos.” ...

bro John Thomas, J. Eureka : An exposition of the Apocalypse (electronic ed.) Vol Chap 2 Section 3: The Hidden Manna

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Reference to:
Mar 10:29 And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's

... Such was the babe Jesus in preparation for the Sacrificial Man. His germination was irrespective of the lust of the flesh, the propensity excited in the first Adam by his guilty companion, and of which Cain was the fruit. In this particular, the generation of Jesus was different from that of all other men. If Joseph had been his father, he would have been born of blood, of the will of the flesh, and of man, instead of the Spirit. He would have been son of man only, and not Son of God; and consequently would not have answered to the testimony of the name.

The Yahweh-Name, then, presents itself to us in prophecy and in history. To Israel it is incommunicable so long as they reject Jesus; for he is the historical and practical personal illustration of it. The Yahweh-Name in prophecy comprehends the things concerning the Christ in his birth, life, sufferings, resurrection, and glory. To understand the Yahweh-Name, as exhibited in the writings of the prophets, is to “know the joyful sound”—to believe “the gospel of the Deity which he had promised before by the prophets in the holy scriptures,” concerning his Son the Christ, made of the seed of David according to flesh, and constituted son of Deity in power according to spirit of holiness—Rom. 1:1–4: and to understand the same name historically and doctrinally expounded, as it is in the New Testament, is to understand “the things concerning the kingdom of the Deity, and the name of Jesus Anointed” of the Spirit—Acts 8:12. In the teaching of Jesus “the name,” “the gospel,” and “the kingdom of the Deity,” are interchangeably used. Thus in Matt. 19:29, he says, that every one who forsaketh any thing “for my name’s sake shall receive an hundredfold, and shall inherit aion-life;” in Mark. 10:29, he says, that there is no man that hath left any thing “for my sake and the Gospel’s, but he shall receive an hundred fold in this time with persecutions; and in the coming Aion Life aionian;” and in Luke 18:29, he says, there is no man that hath left any thing “for the kingdom of the Deity’s sake, who shall not receive manifold more in this time, and in the Aion to come life aionian.” Hence, to hold fast the Spirit’s Name and not to deny his faith, is to be “rooted and grounded in the faith, and not to be moved away from the hope of the gospel,” as in the case of the Pergamians. They were suffering tribulation for the kingdom and glory of the Deity, to which they had been invited by the gospel of the name they had obeyed. They held it fast as their hope; and, as Pliny testifies, no power or terror could compel them to abandon the position they had assumed in regard to it.

Not so, however, the Satan; they did not hold fast the name, and did deny the faith. As we have seen in treating of the Nikolaitanes, they denied that Christ had come in flesh; the consequence was that they logically rendered the Yahweh-Name ineffectual to the remission of sin: for if Christ did not come in the flesh and blood nature common to all mankind, the condemnation of sin in the flesh which had sinned, as represented in the lambs slain from the foundation of the world, could not have occurred when he was crucified; and moreover, if his body had not been identical with ours, he could not have borne the sins of his brethren, the saints, to the cross. The denial of his true and proper humanity made him logically unfit for a sacrificial man, by whose stripes obedient believers should be healed.

The sin-covering efficacy of the Yahweh-Name depended upon the person bearing it being a flesh and blood Messiah; for “without the shedding of blood there is no remission.” The Spirit plainly testifies this in the prophets and apostles. In Lev. 17:11, he saith, “I have given the blood to you upon the altar for a covering upon your souls; for the blood itself shall cover the soul.” The reason given for blood being thus used is “because the soul of the flesh is in the very blood.” The soul, nephesh, or life is in the blood. The blood contains or covers it, as it were; and as it is a question of life or death—life forfeited for sin, the wages of which is death—that is appointed to cover sin which covers life, namely, the blood. In this sense, “the life, or soul, of all flesh is the blood thereof;” because the vitality of all animals is in the blood. Hence, a bloodless man could not, upon the principles of the divine law, be a covering for sin. He must have real blood in his veins containing life, as in redeeming flesh and blood nature from death, he had to give the same sort of life for the life to be redeemed. ...

bro John Thomas, Eureka : An exposition of the Apocalypse (electronic ed.). Vol 1 Chapter 2 Section 3 My Name

 
Compiled by Bro Len Naglieri

fhigham

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Reply with quote  #21 

Revolving upon its own axis, and describing an ample circuit through the boundless fields of space, is a planet of the solar system bearing upon its surface a population of over a thousand millions subject to sin, disease, and death. This orb of the starry heavens shines with a glory similar to that of its kindred spheres. Viewed from them, it is seen sparkling “like a diamond in the sky”; and with the rest of the heavens, declares the glory of God, and shows forth the handiwork of Him that did create it.

bro John Thomas,  Elpis Israel: An exposition of the Kingdom of God. With reference to the Time of the End and the Age to Come.

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Exo 26     Psa 79,80     Mar 11
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Reference to:
Exo 26:1  Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work
shalt thou make them.

THE BIBLE SPECTRUM; OR COLOUR IN ITS RELATION TO THE TRUTH CHAPTER V

WE may now turn our attention to two problems, at once the most interesting and most difficult of all connected with the Bible Spectrum. These are the jewels in the breastplate of the High Priest, and the foundation stones of the Holy City, the New Jerusalem.

The interpretation of colour symbolism has been indicated both in Eureka and the Law of Moses. In the former, we read of the jasper wall (Rev. 21:18), “The bright splendour of the glory (which descended on the Holy Jerusalem) is likened to a most precious jasper stone clear as crystal. A beautiful transparent cerulean gem is the symbol of the Spirit condensed into spirit substance; and as it is the essential and heaven-descended principle of the city, whose builder and maker the Deity is, the wall of the city, and the first foundation is a jasper.” In ch. 4:3, the spirit-occupant of the throne is likened to a jasper. It is the spirit-symbol, being of various hues, such as purple, cerulean, green.”

Again, concerning the sardius, or sardine stone, the same author writes: “It is a cornelian, and so-called from its colour, having a resemblance to that of flesh—a gem, therefore, fitly symbolical of the Adam element of the one sitting upon the throne.”

The veil of the tabernacle was “of blue, and purple, and scarlet, and fine twined linen, with cherubim of cunning work” (Ex. 36:35), and the following extract summarises the meaning of the colours used in its construction. “He who should take away the sin of the world, and open the way into eternal glory, should be a royal personage (purple) as well as an holy one (white), a sufferer (scarlet), a king as well as a sacrifice, a healer (blue) as well as a ruler, and a bearer of the divine glory (the cherubic figures) at both stages of his manifestation.”—Law of Moses

The Christadelphian: Volume 48. c1911. (electronic ed.) (48:297). Birmingham: Christadelphian Magazine & Publishing Association.
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Reference to:
Psa 79:5  How long, LORD? wilt thou be angry for ever? shall thy jealousy burn like fire?

TO JERUSALEM AND BACK (Continued from page 341.)

MONDAY, January 28th (continued).—Retracing our steps from the Eastern, or Beautiful Gate, where the Moslems have converted its porches into a mosque, we ascended again to the platform of the Dome of the Rock. Here two rival photographers simultaneously made pictures of our party with the Mosque of Omar in the background. So intense was the light that prints were sent round among us some three hours afterwards at lunch time at the hotel.

In a corner of the court of the Mosque some Mahometan soldiers were drawing water, their primitive tripod and pulley over the well, and skin bottles, making a very characteristic picture. We essayed to take this (and, indeed, got it in the twinkling of an eye), when one of the men advanced angrily to banish us. Even “backsheesh” was powerless just here, and we did not realize till afterwards that it was an offence against the Koran to photograph or to be photographed at all. During the altercation that arose over this we secured another picture of the scene from a little distance.

From the Temple area we looked across Mount Zion and the tomb of David, which is venerated by Christian and Mahometan alike, but we did not traverse that part of the city, the time at our disposal not permitting it. Zion lies higher than Mount Moriah, and in olden time the valley of the Tyropœon (or Cheesemongers) separated the two. This was spanned by bridges, and in Solomon’s time apparently by a magnificent viaduct forming his “ascent by which he went up unto the house of the Lord.” It was this, among other things, that so overcame the Queen of Sheba with admiration (1 Kings 10:5). On the western wall of the temple area there was discovered the spring of a colossal arch, which has been named from its discoverer, Robinson’s Arch. The explorers traced out the curve and sunk a shaft where the other end would fall, and were rewarded by finding the old foundations, and the street down the valley far below the present surface. Thus the city of Christ’s time was brought to light, and perhaps traces even of Solomon’s.

Passing out of the Temple area by a gate near the South-West corner, we wended our way through narrow passages to the celebrated Wailing Place of the Jews. It is a small open court, as it were, up against the western wall of the Temple enclosure. A grand wall of ancient masonry towers above to the height of about sixty feet, the great stones bearing the marginal draft that characterises the old Jewish work. On certain days the Jews congregate here and bewail the departed glory of the temple, and entreat God to build it again speedily. One can scarcely look on this scene without a vivid recalling of the Lord’s own words: “Behold your house is left unto you desolate, and ye shall see me no more henceforth until ye shall say, Blessed is he that cometh in the name of the Lord.” It will be a surprise alike to Jew and Gentile to discover that “He shall build the temple of the Lord” (Zech. 6:13); and, in so full and complete a way, “bear the glory of the Father’s house” (Isa. 22:24; John 14.).

The Psalms furnish the Jewish mourners for Zion with many expressions suitable for their lamentations. “O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps. . . . We are become a reproach to our neighbours, a scorn and derision to them that are round about us. How long, Lord? Wilt thou be angry for ever? Shall thy jealousy burn like fire? Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name. For they have devoured Jacob, and laid waste his dwelling place” (Psa. 79:1–7).

The prophets likewise speak in similar strain: “Be not wroth very sore, O Lord, neither remember iniquity for ever: behold, see we beseech thee, we are all thy people. Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation. Our holy and our beautiful house where our fathers praised thee, is burned up with fire: and all our pleasant things are laid waste. Wilt thou refrain thyself for these things, O Lord? Wilt thou hold thy peace and afflict us very sore?” (Isa. 64:9–12).

The Christadelphian: Volume 38. 2001, c1901. The Christadelphian, volume 38. (electronic ed.) (38:372). 

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Reference to:
Mar 11:14  And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.

...Early next morning, Jesus emerged from the house, breakfastless, to go to Jerusalem, accompanied by his disciples. On the way, feeling the motions of hunger, he turned aside to a fig tree, in the hope of finding some figs on it. There were none, “for the time of figs was not yet,” upon which Jesus said, “No man eat fruit of thee hereafter for ever.” The disciples noted the saying; and next morning, passing by the same spot, they observed that the fig-tree was completely withered.

There has been some very childish writing on the subject of this incident. It has either been dismissed as inexplicable, with much superior lifting of the eyebrows, or it has been set down as a proof of the latent irascibility of Christ’s temper—that he should blight an innocent fig-tree for not bearing fruit out of season. It does not appear as if there ought to be the least difficulty in understanding it. Even if there were not the guidance contained in the practical application that Christ made of the incident, it does not seem an unreasonable thing that Jesus should embrace a good opportunity of pressing home upon his disciples the fact that he affirmed on another occasion, that “a greater than Solomon is here.” Facts are louder than words. He whose mere word could blast a tree like the lightning, must be great.

A human majesty would not be considered too strongly asserted which ordered the filling up of a well that failed to supply water at a moment of need. Why, then, should there be any difficulty about the Prince of the Kings of the earth? His life was a teaching life, in word and deed, toward his disciples and toward the populace according to occasion, and the great object of all his teaching was to convince the hearers that God was working and speaking by him. No fairly disposed mind realising this, could make any difficulty with the fig tree. But in addition to these obvious reflections, there is the use that Jesus made of the incident, which of itself is all-sufficient to explain it.

Passing the fig tree next day, the disciples noticed its withered state. We cannot doubt that Jesus intended this. Peter said, “Master, behold the fig tree which thou cursedst is withered away.” This was the opportunity to apply the matter. Jesus answering Peter, said to all the disciples, “Have faith in God; for verily I say unto you that whosoever shall say to this mountain, Be thou removed and be thou cast into the sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, he shall have whatsover he saith. Therefore I say unto you, what things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.” It is evident that Jesus intended to inculcate and force powerfully home upon the disciples the necessity for faith in the performance of the wonderful works which they were to do in his name when he should leave them.

We have before had occasion to remark on the connection of faith with the performance of miracle. Faith is powerless in the absence of the power to do the works; and the power to do the works is not sufficient in the absence of the faith. Here is doubtless the key to a difficulty which has shaken some—the difficulty, namely, caused by the total absence in our day of any such experience as Jesus describes in his words on this occasion. Neither mountains nor pins move at the intercession of prayer, nor does faith do anything beyond the power of nature. People are apt to inquire—Why is this? and in the absence of reasonable answer, they sink into a feeling, perhaps unconfessed, that there is something radically wrong in the representations of the original matter. The glory of Christ and the hope of salvation become dimmed in their minds through the absence of a right interpretation.

Prayer and faith have no reference to miracle in an age when miracle is by plan suspended. But prayer and faith are not therefore unavailing. They operate in another line of things; that is all. They have power to affect that form of divine operation which we understand by the ways of Providence. God will choose our steps for us if we commit our way to Him, though He will not show His hand in the way peculiar to the apostolic “ministration of the Spirit.” The lesson of the fig tree remains good in all circumstances: “Have faith in God.”

bro Robert Roberts,  Nazareth Revisted [computer files. In harmony with the scriptures of Moses and the Prophets. (electronic ed.) (262). Birmingham, UK: The Christadelphian.

Compiled by Bro Len Naglieri

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Reply with quote  #22 

I Have Said Ye Are Gods (Psa. 82:6)

"God created man in His own image" (Gen. 1). What a glorious fact! Let us revel in it. We are children of God: potential gods! "I have said that ye are gods, and all of you children of the Most High" (Psa. 82). It is an earnest and a promise. But the corporeal shape is only the barest beginning. It must be our life's obsession to implore God to complete the process, and to yield ourselves wholly to His hand. "It is God that worketh in you both to will and to do of His good pleasure" (Phil. 2) -- but only if we are striving mightily to learn and practice Godlikeness every moment of our lives.

Search Me O God, bro Growcott

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Exo 27     Psa 81,82     Mar 12
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Reference to:
Exodus 27

CHAPTER XII 
Allegorical Transactions at Sinai

In the establishment of the Mosaic economy, there are one or two other general features of the work deserving of notice before proceeding to the consideration of the tabernacle in detail. The first is the fact that besides being shown the pattern on the Mount, Moses received very full specifications, which are twice set forth, first in a “thou shalt make” series, and then in an “and he made” series. He was fully informed by word of mouth of what was to be done in the construction, erection, and dedication of the tabernacle. And these detailed specifications occupy seven long chapters (Exod. 25–31). They are so full and complete, in the first instance, that one would naturally have supposed that it would have been unnecessary afterwards to do more in the way of record than the addition of a brief statement to the effect that the work was performed according to all these directions. Instead of this, a very particular account is given in chapters 36–39 of every step in the execution of the work—almost corresponding item by item with the specifications. The two accounts are in many particulars nearly identical. The difference is chiefly in the tense of the verb. The one reads, “thou shalt make” this, that, and the other; and the other, “and he made” this, that, and the other.

Pondering whether there can be anything in this apparently needless duplication of details, we may note the Divine interpretation of doubling a matter in the case of Pharaoh’s dreams: “For that the dream was doubled unto Pharaoh twice, it is because the thing is established by God, and God will shortly bring it to pass” (Gen. 41:32). We have already seen that the tabernacle was “a figure for the time then present”, “a shadow of good things to come”—therefore a prophecy in enigmatical form. It had reference to something that “God will shortly bring to pass”, Therefore the thing, as a matter of record was “established” in being doubled. It is the principle observed in the enactment that matters of judgment should not be decided except at the mouth of two witnesses.

There is also an observable analogy in the two sets of specifications to the two phases in which all Divine procedure towards man appears: first plan, then fulfilment; first command, then obedience; first prophecy, then history; first the Divine purpose unfolded in the Gospel and illustrated in the prophetic Scriptures, and then its realization in the setting up of the kingdom in due time, when there will probably be as deliberate an execution of the programme and as complete a rehearsal of the facts achieved as there was in the building of the tabernacle in harmony with the fully-recorded preliminary specifications.

bro Robert Roberts, The Law of Moses. As a rule of National and indivdual life. (electronic ed.). Birmingham, UK: The Christadelphian.

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Reference to:
Psa 82:8  Arise, O God, judge the earth: for thou shalt inherit all nations.

... All the horns of the wicked I will cut off; but the horns of the righteous shall be exalted—Ps. 75:10. He shall cut off the spirit of princes; he is terrible to the kings of the earth—76:12. Arise, O Elohim, judge the earth; for thou shalt acquire possession in all the nations—Ps. 82:8. He will exalt the horn of his nation; the glory of all his saints; of the sons of Israel, a people near to him—Ps. 148:14. Israel shall rejoice in him that made him; the sons of Zion shall exult in their King. * * * The saints shall exult in glory; they shalt shout with joy upon their couches. The high things of Ail shall be in their mouths; and a two-edged sword in their hands, to execute vengeance upon the nations, and punishments upon the peoples: to bind their kings with chains, and their honored ones with fetters of iron; to execute upon them the judgment written: this honor have all his saints.—Ps. 149.

Now the phrase all his saints is comprehensive of Messiah and his brethren, who collectively form ‘the Man of One Spirit,’ or Paul’s ‘New Man.’ Hence, the same things are affirmed of them that are predicted concerning Him. Their feet will be like hinds—swift in the pursuit of their enemies, whom they will overtake and destroy. These will fall before their power; and as Malachi says, they will trample them as ashes under the soles of their feet; and, when they have got the victory, they will rule with Messiah as ‘princes in all the earth.’—Ps. 45:16. The resurrected ‘Elohim ruling in the earth.’ The Elohim of ‘Messiah’s salvation.’

This is the teaching of the Old Testament, with which the New Testament is in exact conformity; for they harmonize upon every subject, as might be expected from the declaration of its writers, that they taught none other things than Moses and other prophets had already predicted.

bro John Thomas, (n.d.). Herald of the kingdom and age to come (9:98-99). New York.

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Reference to:
Mar 12:29  And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:
Mar 12:30  And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.
Mar 12:31  And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.
Mar 12:32  And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:

Mosaic and Nazarene Teaching, Concerning God.
NO. V

We think that by this time our readers will have comprehended the Mosaic teaching concerning God, which is the basis of the revelation which the Eternal Spirit hath given of himself in the subsequent communications made to Israel through the prophets, Jesus, and the Apostles. We have seen, that Moses did not teach three persons, three essences, or three any things, in One Godhead. By Godhead is meant the source, spring, or fountain of deity—the Divine Nature in its original preëxistence before every created thing. He teaches that this Godhead was a Unit—a Homogeneous Unit, undivided into thirds, or fractions.

At this point of the inquiry, the true believer meets the Jew face to face in the approving presence of Moses and Jesus. They all agree on this point, and say in the words of the Sh’ma, “There is One Jehovah.” Compare Deut. 6:3, with Mark 12:29–32. By doing so the reader will see that Jesus was as emphatic and precise in his teaching concerning God as Moses; and that those who heard him teach understood him in the Mosaic sense; for a Scribe (and all the Scribes were students of the law, and zealous for their interpretations of Moses) said to him: “Well, Teacher, thou hast said the truth: for there is one God; and there is none other but He:” upon which Jesus remarked, “Thou art not far from the Kingdom of God.”

But here the agreement ceases at the threshold; for not content with one Eternal Spirit named Jehovah, the rejecter of Jesus contends for only one eloahh. But Moses nowhere teaches that there is but one eloahh; nor does he use the phrase One Elohim—a singular numeral with a plural noun. On the contrary he teaches the existence of a plurality of Elohim. The Sh’ma does not say “Jehovah our Eloahh is one Jehovah, or one Eloahh;” but “Jehovah our Elohim is one Jehovah.” Moses and Jesus are agreed in this also; for if either of them had taught that there was but one eloahh, they would have been in opposition, or if both of them had so taught, they would have left no room for a Messiah who should be called Jehovah-Tsidkainu, as in Jer. 23:6; 33:16—I shall be our righteousness: and Elohai kol-haretz, “Elohim (plural) of the whole earth,” as in Isaiah 54:5. To have taught the doctrine of only one Eloahh, as well as only one Jehovah, would have been to set aside the doctrine of a Messiah altogether, so that there would be neither a personal Christ, nor a multitudinous Christ, the latter being constituted of all in him, the personal.

Well, then, Moses and Jesus both taught a plurality of Eloahhs. Jesus said I am Eloahh, and my Father is Eloahh, and the children of God by resurrection, each one is Eloahh; and all together we are thy Elohim, O Israel, and yet but one Jehovah. But the Jews repudiate such a God-Name as this. It is incomprehensible to them; and in their opinion, nothing short of blasphemy. It was so repugnant to their notions of things that when Jesus taught it “they took up stones to stone him;” and declared that they did so, because that he, being a man, made himself Eloahh in saying, I am the Son of Ail—Jno. 10:33–36. Like Dr. de Lara, they objected to the idea of Jehovah having a son; and of that son being a man; and that man consequently Eloahh or God. Hence, when Jesus asked then “What think ye of the Christ? Whose son is he?” They. did not answer, “He is the son of God;” to have done so would have been to admit that he would be equal with God, which they considered blasphemy. They therefore adhered to the fleshly view of the matter, and replied, “He is the son of David.” This was equivalent to saying that he was equal with David only; and consequently, not equal with God. But this position was pregnable, and easily turned. Jesus saw their weakness, and immediately exposed it by inquiring, “How then doth David in spirit call him Adon, (lord, superior, ruler, &c.,) saying, Jehovah said unto my Adon, sit thou at my right hand till I make thine enemies thy footstool? If David then call him Adon, how is he his son?” They could not answer this; “no man,” says Matthew, “was able to answer him a word”—ch. 22:46.

The point in this argument is a question of equality; and therefore of Deity, or mere humanity. If Messiah were to have been simply son of David, then he would be equal in natural descent, and inferior in rank. If equal in natural descent he would have been no more than a son of Jesse; and if simply David’s son, he would have been socially inferior, inasmuch as in society, and especially in Hebrew society, fathers take precedence of sons. This being admitted as contained in their premise upon what known principle could David speak of such a Messiah as his Adon or Sovereign Lord? Here is a notably weak point in the Jewish understanding of the doctrine concerning the Messiah. As in the days of their fathers, so to the present time, “they judge after the flesh.” They can only see in Christ a son of David, having no higher origin than blood, or the impulse of the flesh, or the will of man. They have no conception of a Christ, who should be formed by the Eternal Spirit from the substance descended from David, as Adam was formed by the same Spirit from the dust; and therefore generated by the will and power of Ail, still less did they see, that such a son of Power should become a son by a spirit-generation from among the dead. The Jewish mind cannot penetrate “the veil of the covering;” so that all its reasonings begin and end in flesh, “which profits nothing.” It is not to be wondered at, then, that the Jews, as Dr. de Lara says, “reject with scorn and ridicule the idea of God having a son; of coming down from heaven and enacting with the Virgin Mary the scene related by Luke.” Their minds are so sensual and earthly that they cannnot ascend to the contemplation of “heavenly things.” What they know naturally, as brute beasts, of these things they can speak; but higher than flesh they cannot rise until the Lord shall come and take away the veil. ...

bro John Thomas, (n.d.). Herald of the kingdom and age to come (8:145-146). New York.

Compiled by Bro Len Naglieri

fhigham

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Reply with quote  #23 
Be this, then, our commencement; and may the Lord himself prosper our endeavours to decipher and understand His word, and to disentangle it from the crude traditions and dogmatisms of contemporary theologies, useful in their beginnings as “oppositions” to the Mystery of Iniquity, but now “waxed old and ready to vanish away” with the thing they have antagonized; but which, though consumptive of the civil and ecclesiastical tyranny of the Image of the Beast, have by their glosses in effect taken from the people “the Key of Knowledge”, and thus shut up the Kingdom of Heaven against men. Our endeavour will be to restore this “Key”, that they may understand “the mysteries of the kingdom”, and “have right, to the tree of life, and enter in through the gates into the city”. And this we will do if God permit.

bro John Thomas, Elpis Israel : An exposition of the Kingdom of God. With reference to the Time of the End and the Age to Come.
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Exo 28       Psa 83,84      Mar 13
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Reference to:
Exo 28:42 And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach:

Exo 28:43 And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and his seed after him.

 “CLOTHED IN LINEN”
Daniel informs us that the Spirit-Man he beheld was “clothed with linen;” while John tells us only that he was “clothed to the feet.” Now this clothing is significant of the character and office of the persons represented by the symbol. The holy garments of Aaron and his sons were of linen, “to cover their nakedness,” that when they ministered in the holy places “they bear not iniquity and die”—Ex. 28:42, 43.

Nakedness and iniquity are convertible terms in scripture; as also are “clothed” and righteous or holy. Hence, in Rev. 19:8, it is said of the Lamb’s Wife, that “to her it was given that she should be arrayed in fine linen, pure and bright.” Now they that constitute the bride “are called, and chosen, and faithful”—Rev. 17:14; “they follow the Lamb whithersoever he goeth”—14:4; as his horse-guards, “clothed in fine linen, white and pure,” which is declared to be “the righteousness of the saints”—14:14, 8; who are “redeemed from among men,” and made for God “kings and priests to reign on earth.” Hence their clothing, which is sacerdotal and royal. The reader will understand, then, that the clothing peculiar to a symbol indicates the class of persons to which it refers. Thus in Rev. 15:6, “the Seven Angels,” or messengers of the Spirit, who consummate the wrath of “the seven last plagues,” are symbolical of the saints, including Jesus as their Head or Chief; for they are described as “clothed in pure and bright linen, and girded about the breasts with golden girdles.”

bro John Thomas, (n.d.). Herald of the kingdom and age to come (9:52). New York.
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Reference to:
Psa 84:11 For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly.

... The Sun at the left hand of the chart represents the Father before manifestation in the flesh. The symbol is not unscriptural “For the Lord God is a sun and a shield” (Psa. 84:11). The sun as the proximate source of light and life for things terrestrial is a fitting figure of God, who is Light, and with whom is no darkness at all (1 John 1:5), and who is the great Fountain of life (Psa. 39:9), out of whom are all things (1 Cor. 8:6). Over the Sun is the legend expressive of this doctrine: “From everlasting to everlasting Thou art AIL” (Psa. 90:2). Ail, or El, as it is most frequently transliterated, is the Hebrew word that stands for God in this place. It denotes Power. Power, light, and life, inherent and underived, are the attributes of the Father who is Spirit (John 4:24); The lighter coloured star super-imposed on the Sun is formed of a double square, as it were, the Israelitish associations of which will occur to attentive students of the Mosaic economy, and of the Messianic revelations in the last book of the Bible. The testimony of Paul in 1 Tim 6:16, draws attention to the un-approachable light and glory of the Father in heaven. The Hebrew word transliterated EHYEH, and translated I Will be, is that found in the 3rd chapter of Exodus, 14th verse, where we are told that at the burning bush God said unto Moses, Ehyeh Asher Ehyeh, translated in the Authorised Version, I am that I am, but more correctly in the margin of the Revised Version, I will be who I will be. Many years ago, those conversant with Hebrew challenged the translation of the Authorised Version upon the basis of the fact that Ehyeh was found in Hosea 14:5, importing an unmistakable future: thus, “I will be (Ehyeh) as the dew unto Israel.” Dr. Thomas’ judgment endorsed this, and now many years afterwards, the Revised Version, in the margin, justifies it. The necessities of the case obviously demand it, for the Memorial Name is not merely a reminder of the Father’s existence, or of any then existent manifestation of His power, but rather of His purpose in Israel to be manifested in Christ and his brethren as Elohim (Mighty Ones) of Abraham, Isaac, and Jacob.

bro John Thomas, Phanerosis : An exposition of the doctrines of the Old and New Testaments concerning the Manifestation of the invisible eternal God in Human Nature. Including an Index of titles of Deity by H.P. Mansfield. (electronic ed.). West Beach, South Australia: Logos Publications.
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… The sun, moon, and stars are therefore prophetic symbols taken from the natural world. “The Lord God is a Sun, and Shield” (Psalm 84:11). He is the universe’s Ruler and Lightgiver, and Protector. This is the signification of sun, as a symbol, in its largest sense. But, in Jer. 15:9, it is used restrictedly in the testimony of the Spirit against Jerusalem; as “Her sun is gone down while it is yet day.” In this instance the sun symbolized the sovereign power and glory of the commonwealth, of which Jerusalem was the capital. It went down when the state was destroyed by the Chaldeans. But it shone forth again; and again went down, when the kingdom was taken away from the Pharisees—when “the sun was darkened, the moon gave no light, and the stars fell from the Heaven;” and were thenceforth suppressed superlatively “until He come whose right it is,” even “the sun and shield.” Then, the Spirit saith to Jerusalem, “the sun shall no more be thy light by day; neither for brightness shall the moon give light unto thee; but Yahweh shall be unto thee an everlasting light,” or sun; “and thine Elohim thy glory. Thy sun shall no more go down; neither shall thy moon withdraw itself; for Yahweh shall be to thee for the Light,” or sun, “of the Olahm;” and which is explained to signify, that “the days of Zion’s mourning shall be ended”—she should no more lose her sovereignty, and mourn the withdrawal of her ecclesiastical institutions and privileges.

bro John Thomas, Eureka : An exposition of the Apocalypse. Volumes 1-5. (electronic ed.) (volpg.3.68).
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Reference to:
Mar 13:32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.

...The covenant made with David is styled by him in his last words, “a covenant of olahm.” In the Common Version this is rendered “an everlasting covenant;” but it ought to be termed “a covenant of the hidden period.” It was so styled, because it was to be established then; and as the subject-matter of this covenant is the throne symbolized in Apoc. 4, and the kingdom taken possession of by the Saints in
ch. 11:18, it is styled “a kingdom of Olahm,” or the kingdom pertaining to the hidden period.

The Mosaic Period was an Olahm; for, although the Israelites knew when it began, none of them, not even Jesus, nor the angels, knew when it would come to an end. This is proved by Mark 13:32. When the Mosaic heaven and earth should pass away, that olahm would be ended, as it was A. D. 72. In this long period of 1695 years, there were numerous lesser periods, as the jubilees, or periods of restitution, recurring every fifty years. Hence the Mosaic was an Olahm of Olahms, one long period containing many lesser ones. But this system of periods did not terminate in itself. It was typical, or representative, of times and seasons belonging to the throne and kingdom of the saints. Thus, in Apoc. 14:1–5, we have the Pentecost in the kingdom; in ver. 6, 7, the trumpet of the Jubilee sounding; and in vers. 8–11, the great and terrible day of national atonement, ultimating in the conquest of the nations, and their subjection to Israel’s Elohim for the olahm—Lev. 25:8–17, 39–46. Nor is this confined to the introduction of the olahm of the kingdom; there are periodically recurring olahms during all the thousand years, indicated by the observance of the Passover and Feast of Tabernacles to be observed by all nations—Ezek. 14:21; Zech. 14:16–19. For this cause, therefore, the thousand years is called in Daniel “an Olahm, even an Olahm of Olahms;” but by no means an eternity.

bro John Thomas, (n.d.). Herald of the kingdom and age to come (11:27). New York.

Compiled by Bro Len Naglieri
fhigham

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Reply with quote  #24 

He That Forsaketh Not All That He Hath Cannot Be My Disciple (Luke 14:33)

The eternal reward we claim to treasure so highly and seek so devotedly is perfection, spirituality, holiness, freedom from all the motions and lusts of the flesh, closeness to God, total godliness in thought and action. How badly do we really want this condition, and what are we really willing to give up to get it? If we are not willing to sacrifice EVERYTHING else, and drop everything else in this life to strive for perfection in these divine things, then we reveal that our professed devotion to them and desire for them is shallow and weak. We really want the pleasure of this life and the flesh -- and then God LATER, when this life is over, and the flesh is worn out and has lost its excitement and appeal. Giving up what we have ceased to enjoy is no sacrifice. God wants our best NOW, not our dregs.

Often we do not recognize failure because we do not realize what success could be.

Search Me O God, Bro Growcott

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Exo 29     Psa 85,86     Mar 14
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Reference to:
Exo 29:36  And thou shalt offer every day a bullock for a sin offering for atonement: and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctify it.
Exo 29:37  Seven days thou shalt make an atonement for the altar, and sanctify it; and it shall be an altar most holy: whatsoever toucheth the altar shall be holy.

Ch. 2: THE POWER OF THE ALTAR

The ritual associated with the altar was designed to teach spiritual principles. Since the altar represented Christ (Hebrews 13:10), its characteristics and usage presented elements of the Lord’s atoning work. (Personal references applicable to the original publication of the following article have been eliminated).

The Altar Was Holy

Scripture clearly teaches that the altar sanctified the gift that was placed upon it (see Matt. 23:19). Moreover, it “made holy” the priests who touched it. But from whence did it derive this power?

Only by itself being atoned!
The altar was considered as requiring cleansing.

Here are the instructions: “… Thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctify it. Seven days thou shalt make an atonement for the altar, and sanctify it; and it shall be an altar most holy: whatsoever toucheth the altar shall be holy” (Exodus 29:36–37).

The altar had to be cleansed.
The altar had to be atoned.
The altar had to be sanctified.
The altar had to be anointed.

What, or who, did the altar typify?

As the quotation from Hebrews at the top of this article shows, the Altar prefigured the Lord Jesus Christ. Contact with him through baptism constitutes us “holy brethren, partakers of the heavenly calling” (Heb. 3:1). As the altar had to be cleansed, atoned for, anointed and sanctified, and as it typed the Lord Jesus, it is obvious that he was involved in his own sacrifice. He had to be cleansed from flesh-nature and clothed upon with Spirit-nature, and this was effected through his offering.

Flesh is unclean in that it is prone to error, and acknowledgement of this must be made to Yahweh as the basis for Atonement. In our case, we acknowledge this because we are conscious of imperfections due to the lusts of the flesh; in the case of the Lord Jesus, he acknowledged the flesh to be unprofitable (John 6:63), not because he gave way to it, but because he had to strive against it (Heb. 12:4; 4:15). The “uncleanness” of the Lord, therefore, was physical and not moral; but ours is both. Brother Thomas comments:

“Human nature, or ‘sinful flesh,’ has three principal channels through which it displays its waywardness against the law of God. These are expressed by ‘the lust of the flesh, the lust of the eyes, and the pride of life.’ All that is in the world stands related to these points of our nature; and there is no temptation that can be devised, but what assails it in one, or more, of these three particulars … This sinful nature we inherit. It is our misfortune, not our crime, that we possess it. We are only blameworthy when, being supplied with the power of subduing it, we permit it to reign over us. This power resides in ‘the testimony of God’ …” (Elpis Israel p.77).

Some have aligned uncleanness only with actual transgression. Therefore, they would reason that whereas we are “unclean” because of personal failure, the Lord was not. But if so, they overlook the fact that the altar, which typified Christ, had to be “cleansed.” Why was it accounted “unclean,” if the latter relates only to actual transgression? It did not sin in the conventional use of the term, and the use of the term in this context, shows conclusively that it is not to be understood as synonymous with actual transgression.

The altar was accounted “unclean” because it was constructed through human agency. The same applies to the Lord Jesus. His cleansing and sanctification benefitted others as well as himself. He prayed: “For their sakes I sanctify myself, that they also might be sanctified through (Greek ‘in’) the truth” (John 17:19).

The Lord Jesus was sanctified as a prophet, and sent into the world by the Father (John 10:36), but at the stage in which he uttered the prayer, he was about to sanctify himself as priest and altar in order that the offerings of his followers might be received and presented to the Father. He thus became “our altar.”

We once asked a brother as to why the altar (which was a “clean” thing) needed to be “cleansed” and “atoned” for, and he replied that it was made unclean by the blood placed upon it! But the blood is the cleansing agent, as it made the altar “holy” and not unclean.

The truth is perceived in its beauty when the principles set forth by Bro. Roberts in The Blood of Christ are perceived.

Those who teach otherwise fail to appreciate the import of such expositions and embrace ideas that are quite foreign to the Truth.

bro C. C. Walker. Atonement: Salvation Through the Blood of Christ (185).

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Reference to:
Psa 86:16  O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the son of thine handmaid.

... But the circumstances of the Jewish people now and for ages past, no longer admit of objection to Jesus, because of his humble, afflicted, and poverty-stricken condition, as contrasted with the nobility of the nation. Rulers and people have been trodden into the dust. The ignorant, superstitious, and cruel Gentiles have trampled them like mire in the streets. They are “a people scattered and peeled,” humbled, persecuted, and, in most countries, miserably poor. The despised Nazarene, though fed and clothed by the contributions of his friends, and without any certain habitation, or place to rest his head, was not so miserable, so enduringly wretched, as his countrymen in that same Jerusalem where he was put to death. A fraternity of woe has been established for ages between the Jews and Him who claims to be their King. Hence, the national fortunes being changed, the case is changed. An objection to him now is, in the words of Mr. Isaac Leeser, that “an only son of God could not exist by any possibility. We reject the idea,” says he, “of God’s parting with any part of himself to constitute a personage to whom the name of his son could with any propriety be applied. We do not recognize any division in the Godhead.” This objection has grown out of the crude and vain speculations of Athanasius. But the New Testament nowhere teaches a division of the το θειον, to Theion, or Divine Nature. Paul taught “one Lord,” that is, Jesus Christ; and “one God,” who is “the Father of all, above all, through all, and in all:” so that he styles him, “the Father of our Lord Jesus the Messiah,” and the Father of the children, both Jews and Gentiles, whom he gives to Jesus to be his brethren. He dwelt in Jesus by his Holy Spirit, as he will hereafter dwell in all his brethren, that he may be all things in all. He did not “part with any part of himself” in the begettal of Jesus, any more than in the begettal of Adam, who is styled “Son of God,” as well as Jesus. The difference between Adam and Jesus in the origin of their humanity is, that God formed Adam by his Spirit out of the dust, while he formed Jesus by the same Spirit out of the substance of David’s daughter, who is styled in the Psalms, Jehovah’s handmaid, and her offspring, “the Son of thine handmaid, ”-2- which is equivalent to “Son of God.” He is Son of God also by his begettal from death to life as His firstborn from the dead; as it is written in the second psalm, “Yehovah ahmar aly, Beni ahtah ani hyyom yelidtikah”—“Jehovah hath said to me, My Son thou art; I this day have begotten thee;” i. e., the day of his resurrection. The particles of the Greek New Testament rendered as they ought to be, make the expressions of Paul concerning Jesus in perfect harmony with what is affirmed concerning the Lord Jesus in all passages of the Old Testament. Hence, the Jewish objection to Jesus derived from Athanasian foolishness, is as baseless as its origin. The New Testament and the Old altogether agree as to the nature of the relationship subsisting between Jehovah and his Messiah, as the Father and the Son.

-2-  Psalm 86:16;  116:16

bro John Thomas, (n.d.). Herald of the kingdom and age to come (3:4-5). New York.

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Reference to:
Mar 14:26  And when they had sung an hymn, they went out into the mount of Olives.

THE HYMN

“And having sung (umnhsantev hymneesantes,) they went out to the Mount of Olives.” Mark 14:26. What was it that Jesus and his Apostles sang upon this occasion? It could not have been from any of the modern psalmodies, for none of them existed at that day. The psalms of David were the only melodies used in the celebration of Jehovah’s most glorious name by the Jewish nation. What they sung, then, must have been selected from these prophetic songs. And what less should we expect, but that they would select such as were appropriate to the death and resurrection of the true Paschal Lamb then about to happen? “That our blessed Lord,” says a distinguished scholar, “used the Book of Psalms, as he did other books of scripture, and quoted from it, we have already seen; this stamps it with the highest authority: and that He and his Disciples used it as a book of devotion, we learn from their singing the Hallel at his last supper, which we know was composed of Psalms 113, 114, 115, 116, 117, 118; and that they were used by the Christian Church, from the earliest times in devotional exercises, especially in praising God, we have the most ample proof.”

It is the universal consent of Jewish antiquity, that these six psalms composed the hymn sung by the Israelites upon this occasion. The Jews termed them the Hallel, from hallelu-yah, the first word in Psalm 113, which signifies praise ye Jehovah. These six psalms were always sung at every Paschal Feast. Why do we call this the Great Hallel? inquires the Jewish author of the tract Pesachim. Ans. “Because in it these five things are contained: 1. The Exodus from Egypt. 2. The dividing of the Red Sea. 3. The promulgation of the Law. 4. The Resurrection from the Dead. And 5. The suffering of the Messiah.”

“Through him (Jesus,) therefore, let us offer up continually, the sacrifice of praise to God; namely, the fruit of our lips, confessing to his name.” Heb. 13:15. And as none of the hymn books of our day had an existence in the primitive age, nor for centuries after; and seeing that we contend for obedience to the precepts of the Apostles, and imitation of the practice of the first congregations in Judea, let us be consistent, and with them, store, our minds richly with the word or testimony of or concerning the Christ; and “with all wisdom, teach and admonish each other by psalms, and hymns, and spiritual songs,” as they have been transmitted to us in the prophetic writings; “singing with gratitude in our hearts to the Lord.” Col. 3:16; Eph. 5:19, 20. “Give thanks unto the Lord, call upon his name, make known his deeds among the people. Sing unto him, sing psalms unto him, talk ye of all his wondrous works. 1 Chron. 16:8, 9. “Sing unto Jehovah a new song! His praise in the assembly of the just!” Ps. 149:1.

bro John Thomas, (1835-1836). The apostolic advocate. Title from caption. (3:65-66). Richmond, Va.: s.n.

Compiled by Bro. Len Naglieri

fhigham

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Reply with quote  #25 
Psalm 87:3 Glorious things are spoken of thee, O city of God. Selah.

Hymn 166

Most glorious things are spoken 
Jerusalem of thee;
To all God's saints the token
Of love and liberty.
Who shall thy hill ascending,
From pain and sorrow free:
From sin and death's contending,
The living glory be?

Who shall receive the pebble,
The raiment pure and white;
The holy name of Ail,
The change to spirit light?
He who has hands of cleanness,
Whose heart abides in truth;
Whose soul abhors to leanness,
The vanities of youth.

He shall receive the blessing
Of Yahweh's saving grace;
And righteousness possessing,
Shall see him face to face.
Yes,  wondrous things are spoken
Jerusalem, of thee;
The oath cannot be broken,
And we its joys shall see.
fhigham

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Reply with quote  #26 
Will you lay your poor little insignificant present life and possessions on the scale, if God will lay the glories of endless eternity on the other side? Does not the gracious, marvelous prospect make you anxious to heap every possible service and sacrifice you can on your side, to manifest your bursting and overwhelming sense of thankfulness and awe? -- to compensate with the manifestation at least of love and willingness for the utter nothingness of the very best you can offer? If not, are you really a living creature, or just a piece of dead, unfeeling wood? Does not the infinite wonder and beauty of it all fill your heart to overflowing? A cow cannot appreciate the marvels of a sunset, and we are all cows by nature, as to spiritual things. But God be thanked that we can LEARN to be something more than cows, if we desire it above everything else, and strive for it with all our heart.

Search Me O God, bro Growcott

Psalm 89:15-16    Anthem 29
15 Blessed is the people that know the joyful sound: they shall walk, O LORD, in the light of thy countenance. 16 In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted.

fhigham

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Reply with quote  #27 
Psalm 91:1-2
1 He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. 2 I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust.

(2/21) exo 33-34, psa 90-91, and 1co 3

Imagine you are in Israel, before Jesus was born. But every so often you sang this psalm 91. When you got to the verse we call 16, you sang "With long life I will satisfy him, and show him my Jesus."

psa 91:15-16 He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him. With long life will I satisfy him,
and shew him my salvation.
fhigham

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Reply with quote  #28 

"Despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?" --- Paul  Rom 2:4

 

God’s goodness to his people, and severity upon his enemies, are the necessary result of his peculiar character. Hence his goodness and character are inseparable; so that to declare “The Name” of the Lord is at once to make known his character and goodness, which stand related as effect and cause.

 

bro John Thomas, (n.d.). Herald of the kingdom and age to come (3:73). New York.

 

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Exo 33,34     Psa 90,91     1Co 3

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Reference to:

Exo 34:6  And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, 

 

...But the manifestation of the Deity is not merely for habitation purposes, but for glory and dominion. This is indicated by “the Name,” and “the Name of the City,” or “New Name.” Thus it is written in Psal. 79:9, “Help us, O Elohim of our salvation, in the matter of the Glory of the Name, and deliver us: and cover over our sins for the purpose of thy Name.” Moses styles it “the glorious and fearful Name, Yahweh Elohekhah”—Deut. 28:58; concerning which David says in Psal. 72:19, “Blessed by Yahweh Elohim, the Elohim of Israel * * * and blessed be the Name of his Glory for Olahm; yea, all the earth shall be filled with his glory.”

 

The glory of the Deity is intellectual, moral, and physical, all of which is covered by his name, which expresses what he really is. Thus “His name is Jealous;” that is, “He is jealous;” “His name is holy;” that is, “he is holy;” and “His name is Yahweh Tzavaoth;” that is, He who spoke to Jeremiah is He who shall be of armies, which is the meaning of the Name. Thus, “the Name of the Deity” in scripture signifies every thing that He is as revealed therein. When Moses said, “I beseech thee, show me thy glory?”—it was replied, “I will make all my goodness pass before thee, and I will proclaim Yahweh before thee by Name. When we read the proclamation, we therefore read the name or character, of the Deity—Exod. 34:6. He knows all things, and there is nothing too hard for him to do. This is what he is abstractly and essentially. As he is, so he has always been from everlasting, and will be without end. ...

 

bro John Thomas,  Eureka  : An exposition of the Apocalypse. Volumes 1-5. (electronic ed.) (volpg.1.396). 

 

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The Revelation of God to Moses at Mount Sinai

 

The promise of the angelic presence of God in Israel (Exod. 23) naturally led us to the record of the work of the Ministering Spirit described in the Book of Judges. Returning to the Book of Exodus, ch. 24, we notice that when Moses went up into the mount the glory of the Lord was under the cloud for six days, “and on the seventh day he called unto Moses out of the midst of the cloud”.

 

Here we can scarcely miss the natural comparison with the six days of Creation and the seventh day Sabbath of Rest that followed. And extending the natural week of the divine appointment to the Millennary Week of God’s “creation” of “new heavens and a new earth” (Isa. 65:17), we can scarcely help concluding that this sublime manifestation on Mount Sinai some sixteen hundred years before Christ, was typical of that subsequent manifestation of the glory of the Lord to the prophet like unto Moses, who is also represented by “Joshua, Moses’ minister”, who was with Moses on the Mount.

 

Indeed Jesus, just before his crucifixion, spoke in prayer to the Father of such a glorification: “Father, the hour is come, glorify thy Son, that thy Son may glorify thee … I have glorified thee on the earth. I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was … Now I am no more in the world, but these (disciples) are in the world, and I come to thee. Holy Father, keep through thine own Name those whom thou hast given me, that they may be one as we are … And the glory which thou gavest me I have given them, that they may be one, even as we are one” (John 17).

 

“Of his fulness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father he hath declared him” (John 1:16–18). As we compare the record of Moses’ “faithful service” with that of “the Son” over “God’s house” (Heb. 3:6) we must feel the force of these words of John and marvel at the grace of God which calls mortal men to such an estate.

 

That it was difficult of comprehension even among “the twelve”, and in the presence of Jesus himself, is obvious from Philip’s words on the occasion under consideration: “Lord, shew us the Father and it sufficeth us” (John 14:8). “Have I been so long time with you”, said the Lord “and yet hast thou not known me, Philip? He that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? Believest thou not that I am in the Father and the Father in me? The words that I speak unto you, I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me; or else believe me for the very works’ sake.”

 

And he went on to promise that the Father would be in them, and the more so and not less so because of his going to the Father. For he would bestow upon them “the Comforter”, the Holy Spirit, and they should even do “greater works” that would attest the divinity of their words and work. More even than this, he was speaking then somewhat in parable (16:25): “But the time cometh (said he) when I shall no more speak unto you in parables, but I shall show you plainly of the Father. At that day ye shall ask in my name; and I say not unto you that I will pray the Father for you: for the Father himself loveth you, because ye have loved me, and have believed that I came out from God.”

 

“Lord, show us the Father.” It was very natural, and indeed it was but the repetition of Moses’ prayer on the Mount; “I beseech thee shew me thy glory” (Exod. 33:18). But this could not be. The divine purpose had appointed a time for that manifestation that was then in the far distant future. And even when Christ succeeded Moses—and the ministration of the Son in God’s house succeeded that of the faithful “servant”—the time was still future, as he himself taught his disciples. And it is still future, though the time draws near for “the Name of the Lord to come from far.”

 

So the angel Representative—“the Captain of the Lord’s host”—answered Moses: “I will make all my goodness pass before thee, and I will proclaim the Name of the Lord (Yahweh) before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. And he said, Thou canst not see my face and live; for there shall no man see me and live.” But the angel said: “I will put thee in a cleft of the rock, and will cover thee with my hand while I pass by. And I will take away my hand, and thou shalt see my back parts; but my face shall not be seen.”

 

Then followed the command to make two tables of stone like the first which Moses had broken. “And I will write upon these tables”, said the angel, “the words that were in the first tables which thou brakest” (34:1). These “first tables” were “the work of God (Elohim), and the writing was the writing of God (Elohim), graven upon the tables” (32:16).

 

It was upon this occasion of the renewal of the tables of the Ten Commandments that the name of the Lord and his attributes were “proclaimed”, and Moses’ face shone when he came down from the Mount. He hewed the tables and went up the Mount early in the morning with the two tables in his hand. “And the Lord descended in the cloud and stood with him there and proclaimed the name of the Lord (Yahweh). And the Lord passed before him and proclaimed”, that is, called aloud (vayyikra, compare Lev. 1:1, where this phrase gives the name to the book of Leviticus in the Hebrew Bible: “And the Lord called unto Moses”), “he proclaimed”.

 

“The Lord (Yahweh)”

 

“The Lord (Yahweh), a God full of compassion and gracious, slow to anger, and plenteous in mercy and truth; keeping mercy for thousands, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquities of the fathers upon the children, and upon the children’s children, upon the third and upon the fourth generation” (R.V.).

 

This divine proclamation of “the Name” defines for all ages the attributes of the Almighty. These were illustrated of old by the angel of His presence in Israel, and later “in the flesh” in the person of Jesus Christ, His “only begotten Son our Lord”; and hereafter to be illustrated, as He promises, in the persons of a multitude like him, who are to be “one” with the Father in heaven as he is.

 

Many years ago these attributes were tabulated in a little book “compiled and published by Christadelphians” in Worcester, Mass., U.S.A. (1873). It was called The Christadelphian Light-bearer No. 1. What follows here is a modification of page 6 of that book, where we are told that “Commentators divide these attributes into eleven”. For our own part we suppose the prophets, the Lord Jesus Christ and the apostles to be the most satisfactory “commentators” in the case. Their “comments” may be found scattered through their writings and the records of their utterances. The Revised Version, in its punctuation, appears to have come nearer the truth than the A.V. in this place, thus:—

 

“A God full of compassion and gracious.” David in Psalm 145 takes up the very words of this proclamation: “The Lord is gracious, and full of compassion, slow to anger, and of great mercy. The Lord is good to all: and his tender mercies are over all his works” (verses 8, 9). It is very obvious that David was very familiar with “the law of the Lord” extolled from end to end of the Psalms. So also Jesus, in the Sermon on the Mount, emphasises the kindness of “your Father in heaven (who) maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust” (Matt. 5:45). And he promises “the Comforter”, the spirit of the Father, that should cheer and empower his obedient disciples during his absence from the troubled scene (John 14). Paul also, who was one of these, speaks of “the God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God” (a Cor. 1:3, 4).

 

“Slow to anger and plenteous in mercy and truth.” Again see David and the prophets and Christ, especially Christ. “Grace and truth came by Jesus Christ.” “I am the Way, the Truth and the Life, no man cometh unto the Father but by me” (John 1:17; 14:6). Emeth “the Truth”, say the “commentators” truly, “The true One, he alone who can neither deceive nor be deceived, who is the Fountain of Truth, and from whom all wisdom and knowledge must be derived”.

 

“Keeping mercy for thousands, forgiving iniquity and transgression and sin: and that will by no means clear the guilty.” “He who bears away iniquity and transgression and sin; properly the Redeemer, the Pardoner, the Forgiver: the Being whose prerogative alone it is to forgive sin and save life: the Righteous Judge who distributes justice with an impartial hand, and with whom no innocent person can ever be condemned.” And it might be added, to complete the thought, “with whom no persistently guilty person can ever be acquitted”.

 

Again see the prophets and Christ and the apostles for “comment”. David, in Psa. 103, celebrated the “forgiveness”, “redemption”, and “loving kindness” of the Lord. And he had in his troubles cast all his care upon him, as when he fled before Saul. “He is near that justifieth me”, said the spirit of Christ in Isaiah (50:8), “who will contend with me? let us stand together: who is mine adversary? let him come near to me. Behold, the Lord God will help me; who is he that shall condemn me?” And so Paul, in Rom. 8, concerning those “who walk not after the flesh but after the spirit”: “If God be for us, who can be against us? … It is God that justifieth, who is he that condemneth?”

 

But, on the other hand, concerning those who walk not after the spirit but after the flesh, “God will render … indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile” (2:6–11). Even in Israel there were those who justified the wicked for a reward, and took away the righteousness of the righteous from him (Isa. 5:23), “justified themselves before men” (Luke 16:15). But as Jesus told some of these, “God knoweth your hearts; for that which is highly esteemed among men is abomination in the sight of God”. There is no such thing with God as “clearing”, or declaring the guilty to be innocent, though there is forgiveness with God that he may be feared. And, as a matter of fact, all flesh is guilty save Christ.

 

“Visiting the iniquity of the fathers upon the children … ’ There has been and is much misinterpretation of this part of the divine proclamation of the Name. In Ezekiel’s days the Jews had a proverb that was very offensive to God. It ran thus: “The fathers have eaten sour grapes and the children’s teeth are set on edge.” They confused racial conditions with individual actions, and attributed “inequality” to God. And therefore by the prophet he rebuked them, saying, “All souls are mine … the soul that sinneth it shall die”. A just man should live in his righteousness; but his wicked son should not be redeemed by his father, but should die. On the other hand, if this wicked son begat a son who saw his father’s evil works and repented, he should not be condemned for his father’s sins. A wicked man repenting should live, and a just man revolting should die. And as a matter of fact, all Israel were “revolters” (Jer. 6:28); and therefore this rebuke of God ends with a gracious call to repentance, and assurance that the Lord God of Israel has “no pleasure in the death of the wicked”.

 

These considerations illustrate the proclamation of the Name to Moses.

 

bro C. C. Walker. (1990; 2002). God Manifestation or Theophany (97). The Christadelphian.

Compiled by Bro Len Naglieri

fhigham

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Reply with quote  #29 
The Word Jesus is the last word in the Verse.

Think of all the people in Israel at the time of Christ who sang all those psalms with Jesus name, but didn't "get it" who Jesus was and is.

psa 95:1 O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation (Jesus).


... Such is “the end, when the Son shall deliver up the Kingdom to the Father, that God may be all and in all”.[a] The separation between God and Man began with the transgression of the first Adam; it continues till the end of the 7,000 years, when sin and death are utterly eradicated, and harmony again established in this orb of His glorious universe. Earth will have been delivered from moral and physical evil by His power administered and displayed through the Lord Jesus Christ, who, though “subjected to the Father”, will have the pre-eminence over all “his brethren” through the endless duration of ages.  ...

bro John Thomas,  Elpis Israel  : An exposition of the Kingdom of God. With reference to the Time of the End and the Age to Come.

[a] 1 Cor. 15:24–28; Rev. 21:3

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Exo 36    Psa 94,95    1Co 6
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Reference to:
Exo 36:1  Then wrought Bezaleel and Aholiab, and every wise hearted man, in whom the LORD put wisdom and understanding to know how to work all manner of work for the service of the sanctuary, according to all that the LORD had commanded.

The Tabernacle

While Moses was in the Mount with God, he received the commission for the construction of the tabernacle, which was to be the centre of the nation’s life. This Tabernacle was remarkable in a variety of respects, which it will be profitable to consider.

First of all, the plan or pattern of it was shown to him (doubtless in vision). Its correct construction was not to be dependent on a description which Moses might misunderstand, or upon the memory of Moses, which might prove defective. As a divine structure, having divine significances in many details, it was needful that Moses should see with his own eyes the actual representation of what was required; having seen which, he was warned to be careful to follow it faithfully. More than once it was said to him, “Thou shalt rear up the tabernacle according to the fashion thereof which was shewed thee in the mount” (Exod. 26:30; 25:40; Heb. 8:5). Not only so; but the correct fabrication of the structure was safeguarded by the impartation of special capacity to the leading directors of the work. “See”, said Moses, “the Lord hath called by name Bezaleel the son of Uri… and he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship… and he hath put in his heart that he may teach, both he, and Aholiab, the son of Ahisamach… to know how to work all manner of work for the service of the sanctuary, according to all that the Lord had commanded” (Exod. 35:30; 36:1).

From all this, we do not deduce a doubtful lesson, when we say that our approaches to God must be in harmony with His own requirements. Men who hope to be accepted in their own way, will find, like Nadab and Abihu, that strange fire in the censer evokes wrath and not favour. There is much self-invented service in our day, as there was in after times in Israel, and usually the invented service displaces that which has been required. God’s question to Israel will rudely awaken many a Gentile expectant: “Who hath required this at your hands?” Christ represents this class as saying to him, in the day of his return, “Have we not preached in thy name, and in thy name done many wonderful works?” to which his response is, “I know you not; depart from me, ye workers of iniquity”, The form of our service must be according to what has been shown. The pattern is in the Scriptures. We must look there for what is pleasing to God. The pattern has been lost in our day in the multitude of human opinions, glosses and traditions.  ...

bro Roberts, R.  The Law of Moses. As a rule of National and indivdual life. (electronic ed.). Birmingham, UK: The Christadelphian.

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Reference to:
Psa 95:11  Unto whom I sware in my wrath that they should not enter into my rest.

... Now the days of coming out of Egypt under Moses were forty years. This is the typical period pointing to the exodus from “the Great City figuratively called Egypt.” Israel’s passing through the people’s wilderness to the Covenant-Land will occupy forty years. During this time the Lord God pleads with them as he did with their fathers in the days of Moses; and with the same result. The carcases of the adult generation fall in the wilderness, as it is written, “And they shall not enter into the land of Israel;” which is equivalent to “They shall not enter into my rest”[84]—the Messianic Sabbatism in the Holy Land. “The bonds” or “discipline of the Covenant” purges the rebels out and trains up their children in the nurture and admonition of the Lord; so that the second generation of the emancipated nation takes possession of the promised land under the New Covenant. I find in the Mosaic representation of the truth that when Israel arrived in Moab, words were added to what was spoken in Horeb. Moses assembled the second generation there just previous to their invasion of Canaan, and his handing them over to the command of Joshua, another type of Christ. On that occasion he said, “Ye stand this day all of you before the Lord your God; the captains of your tribes, your elders, and your officers, with all the men of Israel, &c.—that thou shouldest enter into covenant with the Lord thy God, and into His oath which the Lord thy God maketh with thee this day: that he may establish thee to-day for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob.”[85] The covenant with the nation in Horeb was regarded as having been really made with the second generation, not with those who perished in the wilderness. Hence Moses says to the people in the land of Moab, “The Lord our God made a covenant with us in Horeb. Jehovah made not this covenant with our fathers, but with us, even us, who are all of us here alive this day.”[86]

After the same representation, then, we are to understand, that when the nation shall hereafter be brought into “the bonds of the covenant,” the covenant will be regarded as being made, not with the rebels who transgress, but with those who shall constitute the nation forty years afterwards, and shall actually enter into the land of Israel. The terms of the New Covenant show that though made with the nation it is not made with the generation brought out of “the Great City figuratively called Egypt.” The promise is, “I will put my law in their inward parts and write it in their hearts.” This is equivalent to giving them “such a heart that they would fear Jehovah, and keep all his commandments always, that it might be well with them, and with their children forever.”[87] Such a heart as this the nation has never had, but has ever been “uncircumcised of heart and ears,” as at this day. Moses prophesied, however, that a time would come when they should be brought back from their dispersion, that the Lord would circumcise their heart, and the heart of their seed, to love the Lord with all their heart, and with all their soul, that they might live.[88] This promise of heart-circumcision belongs especially to the New Covenant, and can only be affirmed in a national sense of the second generation of the coming exodus. A circumcised heart, the covenant-token in every man who inherits under Messiah, is a heart that cannot rebel and transgress wilfully against the Lord. It is a heart renewed by the word of covenant-truth, an example of which is presented in Abraham, “the Friend of God.” Forty years discipline will create this heart in the nation, and prepare it for the gift of the Holy Spirit, when “their iniquity will be forgiven, and their sin remembered no more.” After that there will be no purging out of rebels; for they will all know Jehovah and his King from the least even to the greatest of them, and lovingly obey them.

bro John Thomas, (n.d.). Herald of the kingdom and age to come (5:221-222). New York.

84 Ps. 95:11.
85 Deut. 29:1, 10–13.
86 Deut. 5:2, 3.
87 Deut. 5:29.
88 Deut. 30:6.

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Reference to:
1Co 6:9  Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,
1Co 6:10  Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.
1Co 6:11  And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

... Unless a man believe “the things concerning the Kingdom of God, and the Name of Jesus Christ;” and upon this foundation, “be immersed into the name of the Father, and of the Son, and of the Holy Spirit,” his hands are not clean, and his feet are not shod with the preparation of the gospel of peace—Eph. 6:15. Such a man cannot pray any where “lifting up holy hands”—1 Tim. 2:8; but is of those to whom James says, “Cleanse your hands, ye sinners; and purify your hearts, ye double-minded”—4:8. If such were to wash their hands and feet seven times a day, the sin-leprosy of unbelief and disobedience would still cling to them inveterately. Certainly; hand and feet washing is an ordinance to be observed till the Lord comes under penalty of the second Death; but then, the mode of washing is not by water in a bowl or footbath. The intelligent and obedient believer is every whit washed, when he is “washed, sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God”—1 Cor. 6:11. He is then fit to approach the altar, Jesus; and to do service in the heavenly, or holy, place of the congregation. He can wield the sword of the Spirit with clean hands; and stand with washed feet in the shoes or sandals of the gospel. Hands and feet can only be cleaned and shod, by their owner being made “clean through the word” Jesus and the apostles preached; they must be “cleansed in the Laver of the water by the Word”—Eph. 5:25; for “God saves us through a Laver of Regeneration and Renewal of the Holy Spirit”—Tit. 3:5.

bro John Thomas, (n.d.). Herald of the kingdom and age to come (9:90). New York.

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4. Can a person commit an unpardonable offence in this age of the world? If so, what is it?

Ans. If a man become a New Testament Christian, and he afterwards “sell his birth-right for a mess of pottage,” that is, apostatizes, or continue to profess faith, but become “unrighteous,” as murderers, drunkards, thieves, covetous, fornicators, and such like, his offence is unto exclusion from the kingdom of God, and to death.—1 Cor. 6:9–11; Eph. 5:5; 1 John 3:15; 5:16; Rev. 21:8.

bro John Thomas, (n.d.). Herald of the kingdom and age to come (8:266). New York.

Compiled by Bro Len Naglieri

fhigham

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May this day soon come.

Psalm 97:1-12
1 The LORD reigneth; let the earth rejoice; let the multitude of isles be glad thereof. 2 Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne. 3 A fire goeth before him, and burneth up his enemies round about. 4 His lightnings enlightened the world: the earth saw, and trembled. 5 The hills melted like wax at the presence of the LORD, at the presence of the Lord of the whole earth. 6 The heavens declare his righteousness, and all the people see his glory. 7 Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods. 8 Zion heard, and was glad; and the daughters of Judah rejoiced because of thy judgments, O LORD. 9 For thou, LORD, art high above all the earth: thou art exalted far above all gods. 10 Ye that love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked. 11 Light is sown for the righteous, and gladness for the upright in heart. 12Rejoice in the LORD, ye righteous; and give thanks at the remembrance of his holiness.


Psalm 97

Fortunately for us. The LORD hath made known his salvation (i.e. His Jesus) his righteousness hath he openly shewed in the sight of the nations. (psa 98:2 )


Also in today's readings. Jesus mentioned again, speaking in a Psalm again of God's Salvation, the word Salvation beign the word Jesus. He is the one "Who Will Save", he is our Lord and Savior.



 
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