In Ephesians we have the relationships of the saints with God the Father, and with the ascended Christ.
In Ephesians we have the relationships of the saints with God the Father, and with the ascended Christ.
First we have our calling, involving our relationships with God and with the Father. Then we have our acquaintance with all God’s plans, everything being headed up in Christ. Hence we know our inheritance, and our place as heirs, the Holy Spirit having been given as earnest till the redemption of the inheritance.
In chap.1, Paul prays to the God of our Lord Jesus Christ (Christ being looked at as man), that the saints might know what God’s calling and inheritance is, and that we might appreciate the power that works in us. This power was shown in Christ, when God raised Him from the dead and set Him at His own right hand, setting Him over all things, and making the church His body and completeness.
Then, in sovereign grace, we are quickened, raised, and made to sit in heavenly places in Christ. This shows the exceeding riches of His kindness to us. The Gentiles were afar off; the Jews were dispensationally near, all forming one new man in Chris – the dwelling-place of God on earth by the Spirit. Thus we have the assembly connected both with Christ as His body on high, and as God’s dwelling-place on earth by His Spirit.
The mystery is now introduced for the first time. It is a witness of the all-various wisdom of God in heavenly places. The apostle then prays to the Father of our Lord Jesus Christ that we may realise the full blessedness of this, Christ dwelling in our hearts by faith. Being rooted and grounded in love, we are to be able to comprehend the infinitely wide extent of the character of God’s glory, and to know the love of Christ. So we can at the centre of it all according to the fullness of God Himself. With this he ascribes glory to God in the church in all ages, implying the distinct, continuous existence of the assembly.
Note that in chapter 3:15 read “every family,” instead of “the whole family.” (As in Darby version) In verse 18, the breadth, and depth, and length, and height is not “of the love.” The whole of chapter 3 is parenthetic, and the first words of chapter 4 connect themselves with the beginning of chapter 3.
At the start of chapter 4 the apostle unfolds, in connection with the headship of Christ, the various unities into which we are brought. There are three unities: a real one, one of profession, and a universal one in God. First, one body, one Spirit and one hope. Secondly, one Lord, one faith, one baptism. Thirdly, one God and Father of all, who is above all, through all, and in us all. We are to walk in lowliness, so as to endeavour to keep the unity of the Spirit in the bond of peace.
Then we have the gifts – instruments of building and edification. The gifts are from the ascended Man, who overcame Satan and led him captive, so as to gather and perfect the make those who were formerly Satan’s captives, the instruments of His own warfare in power. At the same time He who ascended is the One who first descended into the lower parts of the earth, so as to fill all things. The measure to which the saints are to be brought up is that of the stature of the fullness of Christ Himself; the body being fitted together, and supplied by every joint in order for its own building up. We start with the individual. Then we get exhortations connected with the new man being created of God in righteousness and true holiness. It is only the new man which has to do with righteousness and holiness.
We are to be imitators of God, and act as Christ Himself has acted in love – the perfect expression of God – the new man. Furthermore, in this new man we are light in the Lord. The measure of our walk and works is the light itself, of which Christ, if we are awake, is to us the perfect outshining. Hence we are to be wise in the midst of this world. In going through our relative duties, Paul speaks of the relationship of the church to Christ, founded on the working of His love. He first gives Christ’s giving Himself for it; next, Christ sanctifies and cleanses it by the word; and, thirdly, He presents it to Himself a glorious church, without spot or wrinkle or any such thing. Two things are to be noted:
That, in the analogy with Adam and Eve, Christ stands in the place both of Adam and God.
The intimate connection between Christ’s present operation and the glory.
He sanctifies and cleanses the church, so that He might present it to Himself. Then, the church, as well as being His wife, is presented as His body. According to the analogy of Eve. Christ is looked at as nourishing and cherishing it, as a man would his own flesh (chap. 5).
Finally, Christians are exhorted to put on the whole armour of God, and in His might enter into combat, entirely dependent on Him (chap. 6).
Originally by JND. Lightly edited by Sosthenes, September 2014
Galatians contrasts law with God’s promises, grace, and the Holy Spirit. It does not refer so much to righteousness, but shows that the law came between the promise and Christ.
Galatians contrasts law with God’s promises, grace, and the Holy Spirit. It does not refer so much to righteousness, but shows that the law came between the promise and Christ. The law could not annul the promise: – it went only to Christ, by faith. He shows the independence of his ministry, stating that he was dead to the law which brought the curse – dead by the law, crucified with Christ, so that, as living, Christ lived in him, and he lived by the faith of the Son of God (chaps. 1, 2).
In chapter 3:20 the point is, that the fulfilment of an absolute promise depends only on the faithfulness of one. The law requires a mediator. Under Moses, two parties were implied, but God is only one. Hence, blessing under the law depends on the faithfulness of another as well as of God, and therefore, apart from Christ, all fails. The promise was confirmed before God to Christ. Christ came after the failure, and we rest on the work of the Mediator, and not on the work of a second party. The law was added to produce transgression, not sin.
Those who were under the law were delivered by Christ’s taking its curse; so that the blessing flows freely, and that they may receive the promise of the Spirit.
In Galatians, death is applied to the law, the flesh, and the world. In chapter 6 we find that the government of God applies to all men, and brings its attendant consequences.
Originally by JND. Lightly edited by Sosthenes, September 2014
In first Corinthians, we have the internal responsible ordering of the church by the guidance and power of the Spirit of God. In the second epistle he explains the power of life in Christ, connecting His work, so as to bring in the righteousness of God. He contrasts it with law in chapter 3, showing its supremacy over death in every way.
1 Corinthians
In first Corinthians, we have the internal responsible ordering of the church by the guidance and power of the Spirit of God. Paul acts with it, asserting his own authority in case of need. He begins by owning the power of the Spirit amongst them in gift, and recognises the grace that would keep them to the end. In chaps. 1 and 2, he presses the power of that Spirit in contrast with the wisdom of the flesh, asserting that we, as believers, have the Spirit to search what the eye has not seen nor the ear heard. These things are revealed by the Spirit to whomsoever God pleases, communicated by the Spirit, and received through the Spirit. We thus have revelation, inspired communication, and reception. Also an important thing is that we have the mind of Christ.
Having shown that he had rightly laid the foundation, in chap. 3, the apostle puts the building of God’s building on the responsibility of those who carry it on. He defends his own ministry and authority (chap. 4), and then faces the matter of purity and their conduct, insisting on their exercising discipline on the wicked man. He also covers going to law, marriage, and eating things offered to idols (chaps. 5-8). He again defends his own ministry, and calls their attention to the fact that they may be partakers of sacraments and be lost after all. In connection with the Lord’s supper, he presses the point of not mixing themselves up with idolatry (chaps. 9, 10). Then, in chapter 11, he treats of comeliness in spiritual service, praying or prophesying, Christ being the Head of all men, and men subordinate. From verse 17, we have order in the assembly, especially at the Lord’s supper. He contrasts God’s discipline with condemnation.
The subject of spiritual manifestation follows: the place that gifts hold, the unity of the body, and individual membership of it (chap. 12). Note that gifts are of the Spirit; administration by them is under the Lord; the operations are of God. He shows the more excellent way – love is better than the best gifts, (chap. 13). In chapter 14, he returns to the gifts, and shows that those who have gifts and understanding are subject to one another. So all are edified. Then in chap. 15 we have resurrection, Christ’s glory, an our place in it. Lastly, chap. 16, he refers to the collection for the saints. At the close we get, in the diverse salutations, the abiding liberty of individual ministry – the principle of some giving themselves up to the Lord’s service among the saints, and that all such are to be respected and submitted to.
2 Corinthians
Paul had received news from Titus that his first epistle had its effect. He had just been in danger of his life, and, now speaking freely to the Corinthians, he opens up his heart at about it, and explains why he did not come to them on his way to Macedonia. In the first five chapters he explains the power of life in Christ, connecting His work, so as to bring in the righteousness of God. He contrasts it with law in chapter 3, showing its supremacy over death in every way. In chapter 4, he shows that the practical power of life may be in earthen vessels and that this power of God. The vessel is held to be dead under the cross. Hence only eternal things are looked at; and we do not know Christ after the flesh. The Lord helps His own. Chapter 5 gives us deliverance from judgment as an occasion of fear, while it urges by the love of Christ to deal with men’s souls. We have the ministry of reconciliation, and are to be ambassadors for Christ, saying, “Be reconciled to God.”
In chapter 6, he urges entire separation from the world in order to have a relationship with the Father. He presses their perfecting holiness in the fear of God, while recognising their integrity and their repentance, the news of which had comforted his spirit (chap. 7). He next enlarges upon the collection for the saints (chaps. 8, 9), and is then, against his will, forced to legitimise his ministry by speaking of himself (chaps. 10, 11). He closes that part by reference to his being caught up to the third heaven. His strength, though, did not flow directly from that, but from the power of Christ working in his weakness. He was a little uneasy lest not all should be right, and he be forced to be what they might not like (chap. 12). Lastly, in chapter 13, he appeals to their own certainty of their being Christians as proof of Christ’s speaking by him.
Originally by JND. Lightly edited by Sosthenes, July 2014
Romans unfolds the gospel of God as the testimony of the righteousness of God. It testifies of God’s wrath from heaven, and begins with the depravity of the Gentiles, the hypocrisy of moralisers, and the guilt of the Jews. It concludes that all are under sin, and that our guilt is met by the blood of Christ through faith. This proves at the same time the righteousness of God in bearing with the sins of the past saints, and lays the present foundation of divine righteousness for the future.
From chapter 4 the apostle connects faith with the resurrection, Christ having been delivered for our offences. In chapter 5 he applies this to justification and peace in the assurance of God’s love, and traces all up to Adam on one side, and to Christ as head on the other, the law only coming in by the bye. In chapter 6 he applies it to a godly life, and in chapter 7 to the law. He unfolds in chapter 8 the full life and liberty the Christian obtains through the presence of the Holy Spirit. God secures all by what He is for us, all this being made good to us through Christ. And nothing shall be able to separate us from it. There are three parts in chapter 8:
The Spirit as life, going on to the resurrection of the body (v. 1-11);
The Holy Spirit as a separate Person, dwelling in us for joy, and sympathy with us in infirmities (v. 12-27);
God for us – life, God in us, and God for us (v. 28 to the end.
Note that except just for bringing in Christ’s intercession, you never get His ascension in Romans. Hence we do not have the unity of the body, which is only alluded in ch. 12 as to in its practical effects, but we have the relationship of the individual with God on the ground of grace reigning through righteousness – God’s righteousness being very definitely brought out in contrast with man’s, man having the law for his rule, convicting him of transgression, lust, and his powerlessness to do good, despite willing otherwise.
From chapters 9 to 11, Paul reconciles special promises to the Jews with the no-difference doctrine of divine righteousness. In chapter 9, while professing his own love to the Jews, he recognises all their privileges and the absolute sovereignty of God. This was proved in their own history by the exclusion of Ishmael and Esau, despite their being sons of Abraham and Isaac. It was only the sovereign mercy of God which had spared them at Sinai: likewise it was this sovereign mercy in God’s call of Gentiles as well as Jews, confirmed by quotations from Hosea. He then shows that the rejection of the Jews was foretold by prophets – that it is founded on a pretension to human righteousness. In chapter 10, he contrasts the righteousness of the law with that of faith, showing the title of the Gentiles to the latter. The call involved preaching to them, Jews having rebelled, convicted, by their own scriptures.
In chapter 11, Paul raises the question, Has Israel as a people, finally and definitely, been rejected? No. He gives three proofs
In his own person.
The declaration that the Gentiles will be called would provoke them (Israel) to jealousy, and therefore that they would not be finally rejected.
The positive declaration of scripture that the Redeemer would come to Zion, and turn away ungodliness from Jacob.
In connection with this, he puts the Gentiles, introduced on the principle of faith, upon their own responsibility, showing them that if they did not continue in God’s goodness, they would also be cut off from the tree of promise on the earth, as so many of the Jews then were. God could graft the Jews in again, this being the testimony to the wisdom of God. God hath concluded them all in unbelief, that he might have mercy upon all. (V.32)
In the subsequent part we get exhortations. Only that in chapter 15 Paul resumes the doctrine. Jesus Christ was “a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers, and that the Gentiles might glorify God for his mercy.” (v. 8-9)
Originally by JND. Lightly edited by Sosthenes, July 2014
The Acts of the Apostles embraces the revelation of the gift of the Holy Spirit and His workings: first, at Jerusalem, where He is rejected by Israel; next, in His free operation outside Israel; and, lastly, in Paul, connected with the revelation of the church among the Gentiles at large, closing with his being delivered by the Jews to the Gentiles and his being sent a prisoner to Rome.
This book follows on from the close of Luke. We find the disciples acting in the intelligence of the scriptures, though not yet having been given the power of the Holy Spirit. The Acts of the Apostles embraces the revelation of the gift of the Holy Spirit and His workings: first, at Jerusalem, where He is rejected by Israel; next, in His free operation outside Israel; and, lastly, in Paul, connected with the revelation of the church among the Gentiles at large, closing with his being delivered by the Jews to the Gentiles and his being sent a prisoner to Rome.
The coming of the Holy Spirit, overleaps Babel in grace by the gift of tongues: the first sign of His presence. We see the moral effects of His presence in devotedness and unity, and, forming the assembly, the remnant in Israel are added to it. “The Lord added to the church daily such as should be saved.” But He still proposes to Israel the return of Christ (founded on Christ’s intercession on the cross) upon their repentance; while declaring that the heavens must receive Him till the times when all that the prophets had said should be established. But Israel rejects His testimony. Christ is exalted and the Holy Spirit comes down. The disciples pursue their testimony in patience in spite of Israel’s opposition, and are confirmed in the power of the Holy Spirit. The Spirit is manifested in power, as God’s presence in the assembly on earth, searching the hearts of men. He ministers to unity and order even in temporal things, acting now in liberty according to faith and faithfulness in instruments of His own choice.
This free action of the Holy Spirit calls out the final judgment of Israel, on every principle of relationship of God with man, but their conduct is characterised throughout by resistance to the Holy Spirit. This is accompanied by the opening of heaven to Stephen, who was filled with the Holy Spirit and gave the testimony that they now resisted. His thorough likeness to Christ, through seeing Him in glory, is beautifully brought out; his death on the earth, and his being received into heaven. The making good church blessings in connection with Israel plainly becomes impossible. Here it is that Saul, the enemy, first comes in.
And now, before turning to any more positive facts, you get the free action of the Holy Spirit extending the gospel outside Jerusalem, consequent on persecution. Next, we find Saul, the apostle of enmity against Christ, broken and brought down by Christ, revealed in supreme heavenly glory, but identifying all Christians with Himself, as being Himself, “why persecutest thou me?”
Peter’s testimony to Christ has been that the Messiah, the Prince of life, whom they had rejected, had been exalted by God. Paul immediately preached that He is the Son of God. Peter never preached Him as Son of God. Paul’s preaching consequently embraces heavenly glory and the unity of the saints with Christ.
But Saul, while owned of the disciples, is laid aside for a time. Peter’s ministry continues; and the first Gentile is added to the church, whilst maintaining its constituted unity. The previous free action of the Holy Spirit outside Jerusalem at Samaria had been connected with it by Peter and John going down, and the disciples’ receiving the Holy Spirit by the laying on of their hands.
We now find the same free action of the Holy Spirit going to mere Gentiles in the great Grecian capital, Antioch. The connection with Jerusalem is still kept up by the apostles sending Barnabas there. He goes and fetches Saul. We have then the testimony through prophets (another sign of the Holy Spirit), this same connection being maintained in another way, The prophets come from Jerusalem, and in result they of Antioch send help to those in Judea. We have then the proof of the service of angels to the church. This closes this part of the Acts.
We now have Paul’s ministry. The Holy Spirit now calls, separating Barnabas and Saul for the work to which He had called them, and they are sent forth by the Holy Spirit. It is a new kind of apostle. The first thing we find is a figure of the total blinding of the Jews who resist the Holy Spirit, and the eyes of Gentiles opened to believe. Notwithstanding this, Paul (for he is now called Paul) according to the Lord’s mind always goes first to the Jews, and afterwards to the Greeks. John Mark leaves them. After having preached round, they choose elders for the churches. It is only among the Gentiles that we read of this. He then returns to Antioch, and there we find what the result of the laying on of their hands had been. They had been recommended to the grace of God for the work which they had now fulfilled. “And there they abode long time with the disciples.”
The church having now been freely established on heavenly principles outside Jerusalem, Satan seeks to introduce confusion by bringing in the law. ; God, to maintain unity, causes the matter to be referred to Jerusalem, so that the apostles there, and the church, should themselves declare the Gentiles free. The points to which they were subjected were not introduced by the law, but expressed the title of God in Himself and to all life, and the maintenance of the original purity in which God had originally constituted man upon earth. I see authority here within the church in the apostles. “It seemed good to the Holy Spirit and to us,” with perfect liberty of ministry.
They dismiss Judas and Silas; and then we get another thing: Paul gathers fellow-labourers round himself: first Silas, then Timothy, whom he circumcises. T his was completely illegal. He never rose more above the law than here. Now, we get the direct guidance of the Holy Spirit in the carrying out of his ministry; but he had to be guided by divine intimations. Then we have Paul pursuing his ministry – kept of God everywhere – the very demons forced to own him – and as competent as the other apostles to confer the Holy Spirit: free ministry, under the guidance of God’s Spirit, still going on.
As Paul, returns to Jerusalem, he intimates that it was the close of his ministry in those parts to the elders of Ephesus at Miletus. He predicted the efforts of Satan, and calling upon them to watch and labour with the same earnestness and energy as had marked his own labours amongst them. He expected the elders to maintain themselves. He now returns to Jerusalem, the Holy Spirit warning him, and the disciples telling him by the Spirit, not to go up. On the suggestion of the elders at Jerusalem, he accommodates himself to Jewish ceremonies, the believers at Jerusalem being all zealous of the law. This brings him into captivity; but the effect of the captivity is to bring him into the place of testimony before the Jews, who refuse grace to the Gentiles, and then before Lysias, Felix, Festus, Agrippa, and Nero. But he is a prisoner all the time, and as such he worked at Rome. This closes the testimony to the Jews; and thus the history of the dissemination of the gospel in apostolic times.
Originally by JND. Lightly edited by Sosthenes, September 2014
In John we have the divine person of the Lord as life and light. We also have the sending of the Comforter down here in His place. Finally John gives us a brief view of the whole course of the dispensation until the millennial kingdom.
In John we have the divine person of the Lord as life and light. We also have the sending of the Comforter down here in His place. Finally John gives us a brief view of the whole course of the dispensation until the millennial kingdom.
Chapter 1
John 1:1-18 presents the person of the Lord Jesus. Though largely shown to be God, the Lord is, from v.14 onwards, always looked at in John as a man living on earth, manifesting the Father.
in verses 1-5 – abstractedly, as to His nature, and the effect of His appearing
verses 6-11, John’s testimony to this, and the effect of his coming
verses 12, 13, the effect and way of grace
verses 14-18, the Word made flesh;
Then:
verses 19-34, John’s testimony to what He would be as to His work and effectual power for man – Lamb of God, Baptiser with the Holy Ghost, owned here Son of God by the Holy Ghost descending on Him
verses 35-42, John’s testimony historically gathering to Him (this is the first day of active gathering)
verse 43 to end, the Lord’s gathering
This embraces God’s dealing with the remnant during the life of Christ’s here, and afterwards, till He is owned by the remnant at the end. This is represented by Nathanael. He is owned as Son of God, King of Israel, but takes a wider title too, that of Son of man, on whom the angels wait.
Note in v. 38-42 that Christ is the divine centre, God is manifest in flesh; and secondly we have the only path through the world when Jesus says, “Follow me”.
The world is condemned,
Christ separates His own out of it to Himself, as
God is revealed
Heaven is opened on Him, and the angels wait upon Him as Man.
Note, we have our part as Stephen had – heaven opened, and He, the Son of man, there. Note too, that Christ does not have an object to look at, but we have one – He is the object.
Chapter 2 v.1-22 gives the millennial character of the third-day concerning Israel:
the marriage
purifying judgment.
In v. 23-25 the Lord does not accept a present reception according to the intelligence of flesh.
However, in chapter 3, a man must be born again. This is true even for the earthly promises made to Israel. But the thoughts of God for man go on to heaven, for the divine Son of man came down from heaven and He speaks of it. God loves the world, and gives us to believe in Him by faith individually so as not to perish. This introduces the cross, the Son of man lifted up like the serpent – the Son of God given. Condemnation hangs on believing or not in the Son of God; for light has come into the world, but men love darkness. This is a great moral truth altogether outside Israel. Jesus has fully revealed heaven as He knows it, and made man, by believing in Him, fit for it. John then bears witness to Christ, in contrast to himself and his testimony, as divine and heavenly: the One to whom His Father has given all. Those who believe in Him have life; those who do not believe, will not see life and wrath abides on them. All this ministry was prior to His entering on His public ministry, for this took place after John had been cast into prison.
Chapter 4: The jealousy of the Jews drives Him from Judea. The woman of Samaria, who is outside and independent of Judaism is brought in. God is present there to give the living water. The Lord humbly asks her for a drink: this blessedly inspires confidence for her to ask for it, He having already given her the desire. Now she has a spiritual spring rising up to eternal life within her. But nature cannot receive spiritual things. God reaches the conscience by the word. This is recognised as of Him, and then Christ is known and owned as Saviour of the world. And though salvation be of the Jews, God, who is a Spirit, must be worshipped in spirit and in truth. And the Father (the name now revealed in grace) seeks such to worship Him, meeting a needy soul. This is Jesus’ joy in grace.
In Chapter 5 we find that law, with all its ordinances, can do nothing through the weakness of the flesh. The truth however is, that the Father and the Son are working, not man. The Jews cannot have their sabbath in sin and misery. But as the Father has life in Himself, so He has given to Jesus the Son to have life in Himself, and He quickens whom He will; and committed all judgment to the Son, that all should honour Him as they honour the Father. There is no confusion in these ways of honouring Him. He who hears His word, and believes on the Father who sent Him, has everlasting life, and does not come into judgment, but is passed from death unto life. There is then a resurrection to life, and another to judgment (see v. 30-47). Jesus is presented as life to the responsible man, witnessed by John Baptist, the Lord’s works, the Father, and the scriptures. But the Jews, who rejected Moses’ writings speaking of Christ, would not receive Him or His works. When the false one comes in his own name, they will receive him.
Chapter 6 gives a picture of the order of God’s ways in Christ. Already Prophet, He would not be King, but goes on high alone to pray. During this time the disciples are toiling without Him against the wind; He rejoins them, and they are at land. This is in connection with the passover, and Christ’s proving Himself the Jehovah of Psalm 132. (Arise, Jehovah, into thy rest, thou and the ark of thy strength) v.8JND. Instead of that now, He is the bread coming down from heaven to give life to the world, and must be received spiritually and inwardly as the One incarnate, but also as dying, as there is no life in any man. Also He, the Son of man was going up to where He was before.
In chapter 7, the Jews (His brethren) do not believe on Him, and He cannot show Himself to the world. This is the feast of tabernacles. He promises the Spirit to those who believe: instead of His visible presence, as rivers of living water, springing up unto eternal life. The Jews (of Judea) and people (Galilee, etc.) are distinguished.
Chapter 8 gives the word rejected; chapter 9 the works.
In chapter 8 Christ is the light of the world and the Light to lead. He deals with conscience in contrast with the difference between gross sins and sinfulness. His word is the absolute expression of Himself. He is from above; unbelieving man is of the devil from beneath, The devil is a liar and a murderer, and abides not in the truth. Jesus is God, and the Jews reject Him.
In chapter 9 He gives eyes to see. This is by incarnation, which in itself gives no spiritual sight. However, by the Spirit and word, He is known as the sent One, there is sight. He is confessed as Prophet, and then through the word received, He is believed on as the Son.
Chapter 10 gives us His care of the sheep. They are put out, but He goes before. He comes in by, and is, the appointed way, giving salvation, liberty, and pasture. He lays down His life for the sheep; He knows them, and they Him, as His Father knew Him, and He His Father. In laying down His life, He becomes the special object and motive for His Father’s love. He has other sheep (Gentiles), and there is to be one flock (not fold), one Shepherd. He goes from His obedient lowliness to being one with His Father. Father and Son are the names of grace.
In chapter 11 He is declared Son of God by resurrection power. He is the Resurrection and the Life. When He is present, the dead live, and the living do not die. But while showing divine power, He is the dependent Son as man. He feels for and with us, but He is always heard.
In chapter 12 He is the Son of David. The time of His glory as Son of man has come. But then He must die. Before this, He is received at Bethany, where the taught remnant enter into His death. This lays the ground for the new thing, while the enmity ripens. His death, as rejected by the hopeless and judicially blinded hostility of Israel, now comes fully before us.
Chapter 13: His departure does not close His service to His disciples. He fits them to be with Him when He cannot stay with them. This is essentially necessary according to His true nature and glory. He came from God, and went to God; the Father had given all things into His hand. His human nature continued in divine purity and perfectness, whereas man was traitorously hostile. He loved His own who were in this world absolutely and He loved them through all, to the end. Having regenerated them by the word, He washes their feet as their servant, and gives them an example in service. He shows His personal love to them, the advantage of habitual nearness to Him to be able to know His mind. After Judas had gone out, He shows that the foundation of the new, but essential and everlasting, relationship with God is laid in the cross, under the title of Son of man. The Son of man is glorified in it, with all the essential attributes of God seen in Him. God is glorified in Him, but does not wait for the kingdom. He glorifies Him in Himself, and does so immediately. He then tells them to love to one another, but warns Peter he could not follow Him now. The path was through death, destruction, and wrath for man, as having only natural life. Note, in the washing: at first one is washed or bathed all over. This cannot be repeated. It is the feet which pick up dirt in the walk; but the believer is fundamentally clean, once and for all
In chapter 14, the Lord first shows that, though absent, He is an object of faith as God is. He was not going to heaven to be at ease, and though they were distressed, He said, ‘Let not your heart be troubled’. If that had been the end, He would have told them. But He went to prepare a place for them in His Father’s house, and would come again and receive them. Then we learn what they had in His presence, and what they would have after His departure. They knew where He went, for He was going to the Father, and they had seen the Father in Him. They knew the way, for in coming to Him they found the Father. He could not stay, but on His going He would ask, and the Father would send, another Comforter to stay and dwell in them. He had as yet been only among them. Now they would know Him. If a man kept His words, His Father would love him, and He, Jesus, would manifest Himself to Him. If he kept His word, His Father and He would come and make their abode with him. He left peace with them, giving them His own peace. Next, he expected in His disciples such love that they should be glad that He went, that is that they should be interested in His happiness, an immense witness of His nearness.
In chapter 15 Christ replaces Israel, the old but not the true vine on the earth; the disciples are branches, clean through the word. The Father purified the fruit-bearing, cutting off the unfruitful branches. They were to abide in Him, and He in them. If a man (not they) did not, he would be cast out and burnt. If they abode in Him, and His words abode in them, they would be endowed with power. Dependence and confidence (Christ’s words) are first; desires and thoughts come next. In bearing fruit they would resemble Him.
Next, they were to abide in His love: this by obedience, and all this that their joy might be full. They were to love one another, as He had loved them. He laid down His life for His friends: they were such (not He their friend – that He is Friend to sinners; but they are His friends) – that they might love one another. The world would hate them, as it had Him. Next, the Comforter would come, and testify of Him. As glorified, The Father would send Him; and they would testify of Christ as having been with Him.
Note that in chapter 14 the Father sends the Comforter. He brings to their remembrance that all He had said to them. Thus their witness was made good. But He would also reveal His heavenly glory, sending the Spirit from the Father.
Chapter 16 gives the Comforter, as present down here and His work in the world and in the church, in contrast with the disciples’ own state in a hostile world and with blinded Judaism. The disciples, absorbed with their loss, did not look to what God was bringing about; yet the Comforter’s presence was worth His leaving. He would demonstrate to the world sin, righteousness, and judgment:
Sin in rejecting Christ; for His presence proved the rejected one, gone to the Father.
Righteousness, as He was deservedly God’s righteousness, and the world (disciples and all), who had rejected Him, would never see Him again. The breach was absolute.
Judgment: the world was convinced of judgment, because its prince, who had led it against Christ, was judged. That was the proof of Christ’s power over him and his wickedness. Satan’s position was a judged one already.
The Comforter would guide the disciples into all the truth. He would show them things to come – Christ’s things, all the Father had. However soon He would see them again (that is, after His resurrection), and they would enter into the consciousness of their relationship with the Father. As yet they would be scattered, and He would be left alone; but He had the Father with Him. They might be of good cheer because He had overcome the world.
In chapter 17 Christ addresses the Father before He departs.
Verses 1-5: He lays the ground of all He has to ask. Having finished the work, He is to be glorified as Son. He establishes the glorious relationship, and our title to enter into it. He has power over all flesh, and gives eternal life to those saints that the Father had given Him. The knowledge of the Father, and of Him as sent, is eternal life.
Verses 6-8 put the disciples in their position. He manifested the Father’s name to them: so the relationship would be founded. They knew Him as having all things from the Father, not Messiah’s Jewish glory from Jehovah. All that the Father had communicated to Him in His position, He had given to them, so that they might enjoy it fully as well as having it.
In verses 9-13 He prays the disciples – those who had been given Him by the Fathe. He does not pray for the world. They are the Father’s (all is mutually possessed), and He, Christ, is glorified in them. The object is that they might have His joy complete in them.
In verses 14-19 they are put into the place of His testimony. The word (not words) was in connection with the place of relationship: not of the world. Christ was not of the world: they were not to be taken out of it, but kept from evil. They were to be morally set apart to the Father by the truth, the Father’s word. They are sent by Christ into the world as He had been sent by the Father. And He set Himself apart to the Father as the heavenly Man. The Holy Spirit might set them apart. It was Christ as well as truth, but still truth.
In verses 20, 21, He prays that those that believe through their word should be one in the Father and Son: that the world may believe.
In verses 22, 23, He has given them the glory, in order that they might be one in the display of that glory, and that the world may know it.
In verses 24-26 He would have them where He is: He who was loved before the world was. They are loved as He was. He had and would declare the Father’s name, that they might enjoy it, He being in them.
Chapter 18: We have to remark the character both of Gethsemane and the cross. It is the Son of God above the temptation, seen out of the suffering. There is no “if it be possible let the cup pass“, no “why hast thou forsaken me?” Those who had been sent to take Him go backward and fall to the ground. He puts Himself forward that the disciples might escape untouched.
In chapter 19, He heals in the garden, but Peter denies Him. In calm superiority, He answers the chief priests and Pilate, who witnessed that He was truth. Yet He submits to him as to power given from above, but Pilate leaves it to the priests to settle the matter. The Jews deny having any king but Caesar. The Jews are treated with slight, as everywhere in this Gospel.
On the cross, knowing that one scripture had yet to be fulfilled, He commends His mother to the beloved disciple, and charges him to be to her as a son. He then gives up His spirit. Of Him not a bone is broken, but He is with the rich in His death.
Chapter 20 gives us a picture of the whole time, from the remnant, through the church period and on to the converted remnant when they see the Lord. Mary Magdalene, who represents the remnant, called as a sheep by her name, is attached personally to the Lord. Then the disciples are now called brethren, in the same relationship to God and the Father as Himself. They are gathered and are told ‘Peace be unto you’ (v.19). They receive the Holy Spirit, and are sent by Christ for remission of sins. Lastly the remnant (Thomas), who did not believe at first, does on seeing. But they who have believed without seeing, are especially blessed. Twice therefore, He had shown Himself.
In Chapter 21 we have the great gathering of the millennial time: the net does not break at all. Christ had some fish on shore already; these had been brought in from the great waters. Peter, restored, has to care for Christ’s sheep, especially the Jewish flock. Thus we have the Peter’s ministry to the Jewish church. John is left to watch in his ministry over the saints and witness of God till Christ comes. This carries us on to the Apocalypse. John’s epistles and the Revelation refer to Christ’s appearing. Paul’s ministry comes in between, and speaks of the hidden mystery, the church and the rapture, before the appearing.
Originally by JND. Lightly edited by Sosthenes, July 2014
In Luke we get a beautiful exhibition of the state of the pious remnant in Israel at the time of our Lord’s first appearing. We also get the working of the Spirit of God among them, and at the same time the public state of the nation under the Gentile
In Luke we get a beautiful exhibition of the state of the pious remnant in Israel at the time of our Lord’s first appearing. We also get the working of the Spirit of God among them, and at the same time the public state of the nation under the Gentiles (chap. 1).
We get the whole political world set in motion to bring a carpenter to Bethlehem (chap. 2).
In connection with the remnant, John the Baptist comes, announcing Him who is to baptise with the Holy Spirit and with fire (chap. 3). We now get the genealogy from Adam. Luke gives us Christ as the Son of man in perfect moral display upon earth. He also gives us the grace of God, displayed in His coming, yet still serving in the midst of Israel.
This service in grace, with particular reference to its moral elements, is unfolded in chapters 4-7. Jesus shows its extension to the Gentiles, and the breaking of covenant relations with the Jews. We have not merely the character of the remnant, but the disciples as the remnant, “Blessed are ye poor,” (Ch 6:20) etc. (4-7).
We get (in the demoniac of Gadara – chap. 8) a special picture
of the healing of the remnant in Israel,
of the ruin of the people,
the mission of the delivered remnant, left as a witness instead of going with Him.
In the transfiguration (chap. 9), we find special reference to His intercourse with Moses and Elias as to His decease. Son of man is to be delivered up. The unbelief of the whole generation, including His disciples, will close His whole connection with Israel. Then we see the claim of absolute devotedness to Himself. Meanwhile He insists on the judgment of self in all its forms.
The patient service of Christ to Israel is seen in sending out the seventy (Chap. 10). Israel is warned as to final judgment: whatever power He gave them in connection with the kingdom, their delight should be rather that they belonged to heaven. We then get, further, the principle of grace in dealing as a neighbour, instead of the claim of God towards a neighbour.
The word and prayer with the gift of the Holy Spirit is given to those who ask the Father who hears our prayers. After that, we have the judgment of scribes and Pharisees for the blasphemy against the Holy Spirit, for He had proved that the kingdom of God had come among them. The power of the enemy is bound, so that He could deliver all who were under it. Now, in the state in which the nation was, He was the test of its deliverance and of its going right. The nation would be left to the power of Satan, in whose power the Lord had been accused of acting.
Hearing the word is more important than being associated with Israel according to the flesh – more than any fleshly tie. Thus the men of Nineveh and the Queen of Sheba would rise up in judgment against that generation, and the blood of all the prophets should be found in them. They should be tested by apostles and prophets being sent to them; but these they would slay.
He then teaches the disciples to trust in God for everything, and to confess Him, the Lord Jesus, in the presence of all this opposition. The Holy Spirit would be given to them; so that they who resisted and blasphemed the Holy Spirit in them should be judged.
He taught them (the disciples) that all things should be made manifest. They were to be careful for nothing, but to seek the kingdom which it was the Father’s good pleasure to give them. They were to have their treasure in heaven, and wait for the Lord. He then gives the character of the faithful and unfaithful servant in His absence. He shows that His testimony will bring in division among men, even in families, and warns the people to take notice of the signs of the times. They ought to judge what was right, Jehovah being as one going with them to judgment, and they must agree with Him by the way (chap. 12).
We have in chapters 13 and 14, both in a parabolical way and in direct instructions, the setting aside of Israel, and the letting in of the Gentiles. In order to follow Him, men must take up their cross, and be the salt of the earth.
In chapters 15 and 16, the ways of God in grace we have with sinners, still connected with the setting aside of Judaism. Thus we have,
grace seeking and receiving sinners
future hopes substituted for present enjoyment
the veil drawn aside, so that what is heavenly is contrasted with all that had in Judaism been promised to such as were outwardly faithful.
We then get warnings against being an occasion of stumbling to little ones; and, on the other hand, if we are offenced, exhortations to forgive. We have the power of faith in the disciples, but whatever is done, it is no more than duty.
Liberty from Israel is then shown to be the privilege when the Lord is owned in Christ’s person. The kingdom was among them in His person; but He would come unexpectedly in His glory, and execute judgment. Meanwhile we are to know how to discern the righteous from the wicked. In the distress of that day, and at all times, men were to persevere in calling on God, and reckoning on His answer. We are to be meek and lowly in mind in respect to our faults. The Lord points out the danger of riches, as a hindrance to entering the kingdom, and assures us of the blessing of giving up all for Christ (chaps. 17, 18).
He now goes up to Jerusalem by Jericho. In all the three synoptic Gospels there is a distinct chronological point when He begins to deal again, and finally, with the Jews. Luke brings out grace in Zacchaeus; and though a publican, the Lord owns him as a son of Abraham. He is owned as Son of David, yet brings in grace; “for the Son of man is come to seek and save that which was lost.” (Chap. 19:10).
Next the parable of the servants to whom money is entrusted differs in Luke, in that the responsibility of man is more brought out. Each gets the same sum, but receives a different reward according to what he has gained; whereas in Matthew He gives to each according to his wisdom and the capacity of each and they all get the same reward.
In His riding into Jerusalem we notice the expression, “Peace in heaven,” (v.38) which is peculiar to Luke. Christ destroys Satan’s power in heaven, and settles peace there, in order to introduce the kingdom. He weeps over Jerusalem – the historical place for the incident.
Chap. 20: We see the various sects – Pharisees, Sadducees, Herodians etc. In the Lord’s answer to the Sadducees, we have the introduction of the power of the first resurrection, as the proof of being the children of God. Here, as in Matthew, we get His exaltation to the right hand of God, and that confounds the Pharisees as to all their expectations of the kingdom. He judges the scribes, and owns the poor widow who puts in her mite as better than all the rich.
Then in the prophecy (chap. 21) He does take notice, which Matthew does not, of the soon coming destruction of Jerusalem. He does not speak of the abomination of desolation, but of Jerusalem being compassed with armies, thus referring to the first destruction in AD70. The times of the Gentiles are fulfilled. He enters a great deal more into the spirit in which His disciples are to give their testimony, and how to meet difficulties as they arise.
We find at the Passover the extreme evil of man’s heart: strife among the disciples as to which of them should be the greatest. There is sifting by Satan, with special reference to Simon, for whom Christ had prayed.
Circumstances change now from those of the time in which He exercised power, so as to secure His disciples on the earth.
In chaps. 22 and 23 we have the scenes at Gethsemane and on the cross. The Lord Jesus is presented much more fully as Man in His own perfectness, faithfulness, and grace. It is not here Jehovah smiting His fellow, as in Matthew, but we see Him sweating as it were great drops of blood. It is the suffering man: the perfection of faith and grace.
This characterises Luke all through; We often find Him praying, of which His baptism and His transfiguration are particular examples. Another characteristic of Luke’s gospel is the bringing together circumstances into a single general expression, each bringing out some great moral beauty and truth, such as in the journey to Emmaus.
We have in Luke, Pilate and Herod becoming friends through their enmity to Christ. His opens paradise immediately to the thief on the cross. This is in contrast with the kingdom, and His intercession for the Jews. I may add, natural feeling for Christ is useless unless He is not followed.
We may remark the power of Christ in unspent unexhausted life when commending His spirit to the Father. The centurion owns Him here as the righteous man, and we see the effect also on the spectators and on Joseph the councillor.
In chap. 24 we see the two going to Emmaus. Jesus unfolds the scriptures to them, and makes Himself known in the breaking of bread – the sign of death. He presents Himself very fully as the same Man, Jesus, and eats in the presence of His disciples. He insisted that the scriptures – the Old Testament (law, prophets, and psalms) had being fulfilled in that day. He opened their understanding to understand the scriptures, emphasising ‘thus it is written’ (v.46). He gives them the mission to preach repentance and the remission of sins in His name to all the Gentiles, beginning at Jerusalem. They were to be His witnesses, but they had to wait for the promise of the Father, the Holy Spirit from heaven. Then, in the act of blessing them, He ascends.
We have nothing here of Galilee, which we have in Matthew and John, where we have the Jewish thing. That was the connection with the remnant of Israel; here His connection is with heaven.
Originally by JND. Lightly edited by Sosthenes, July 2014
In Mark, as he reveals Christ’s present service, we have in the parable of the sowing Christ’s activity in the field at the beginning, and its cessation till the end, when He is again active in the harvest. All the intermediate particulars given by Matthew are omitted here.
In Mark we get the Lord’s service (and therefore nothing of His birth), especially His service as prophet. Matthew brings out the order of the facts, with a view to the development of principles, while Mark gives them chronologically. Luke has the same chronology as Mark, where he has any at all.
In Mark, as he reveals Christ’s present service, we have in the parable of the sowing Christ’s activity in the field at the beginning, and the harvest at the end, All the intermediate particulars given by Matthew are omitted.
In the prophecy on the Mount of Olives we have more references than in Matthew to the disciples’ service. The commission in Mark is to preach the gospel to every creature.
Originally by JND. Lightly edited by Sosthenes, July 2014
In Matthew we have Christ presented as the Messiah: the son of Abraham and son of David. According to the promise, He is Jehovah Emmanuel. He brings in the testimony of the kingdom and its healing power,
In Matthew we have Christ presented as the Messiah: the son of Abraham and son of David. According to the promise, He is Jehovah Emmanuel. He brings in the testimony of the kingdom and its healing power, laying down the principles on which men (in the character of the remnant) could enter into it. Then He displayed the various power which characterised and verified His coming. He passes on, in enduring patience – patience which endures till He comes again – to His rejection by the nation, and the setting up of the kingdom in a mysterious way in the absence of the King. He continues His ministrations till His hour was come, and reveals the kingdom in glory, set up by His presence. He goes up to Jerusalem, arraigns the nation as a whole and in its various classes. Then He subjects Himself to the whole distress and power of evil and of Satan which reigned in Israel. The Lord of Hosts was smitten in the cup which He had to drink. He is raised from the dead; He meets His disciples on the old prophetic ground of the remnant in Galilee, and commands them to make disciples of all nations in the new name of Father, Son, and Holy Spirit. But we do not have His ascension into heaven.
In chapter 10 He gives a testimony exclusively to Israel, embracing all the time from His presence there to His coming as Son of man,the Jews being in the land.
In chapter 23, in speaking to His disciples, He recognizes as occupying Moses’ seat.
In chapter 21 He presents Himself as King, riding on an ass, according to Zechariah. then, having, recognised Moses’ seat, He declares the utter judgment of that generation as guilty of the blood of all the righteous.
He puts His disciples in the place of the persecuted testimony, the house being left empty till they own Him as coming in the name of Jehovah.
All time until the setting up of abomination of desolation is passed over. After the great tribulation, He appears in glory, and gathers all Israel. We have also parenthetically the various forms of the judgment of those who profess His name in His absence, and then the judgment of the nations on His return.
Originally by JND. Lightly edited by Sosthenes, July 2014
In Hosea we have here the rejection of the house of Israel and the house of – Lo-ruhamah and Lo-ammi. The door is secretly opened to the Gentiles. Israel endures the long deprivation of everything. Then comes the restoration of the whole under Jehovah and David in the latter days. Paul quotes chapter 1:10, and 2:23; Peter only the latter. From chapter 4 we get the most earnest dealing with the conscience of Israel. The book closes with their return in repentance to the sure blessings of Jehovah. It is the testimony of the ways of the Lord.
Joel
Under the figure of the desolation left by a plague of insects we have announced the inroad of the northern armies in the last days, and the coming in of the whole power of man against God’s people. Then Joel gives us the consequent coming in of Jehovah to judge the whole power of man in the day of the Lord, and the valley of decision. Meanwhile, the pouring out of the Holy Ghost upon all flesh, and the promise of certain deliverance to whoever called on the name of the Lord.
You may add, the summons to repentance of all who have ears to hear.
Amos
Amos gives the patience of God’s dealings and ways, which he rehearses in connection with the precise pointing out of the iniquity of Israel’s ways. He marks out the punishment of bordering nations on the same ground of definite moral evil. He notices the rejection of a testimony against the evil, and declares the sure, infallible, unescapable judgment of Jehovah on the whole people. The righteous remnant are certainly saved. The prophecy closes with the promise of building up the tabernacle of David, as head of the nation, and blessing the people.
Obadiah
Obadiah is the judgment of Edom for their hatred of Israel, warning them that the day of the Lord is upon all the heathen, while deliverance should be in Mount Zion, and thence holiness and blessing, and the kingdom be the Lord’s.
Jonah
Jonah is the witness that, though God has chosen Israel, He has not given up His right as a faithful Creator in mercy over all the earth. Those that are connected with Him must be subject to His power and bow to His grace, otherwise the sense of favour is unfaithfulness and self-exaltation. At the same time we get a type of death and resurrection as the way of blessing.
Micah
In Micah we have the general judgment of the Samaria and Jerusalem, for their transgressions, iniquities, idolatry, and their rejection of the testimony of God. The whole land is therefore treated as polluted, and no longer the rest of His people, who must arise and depart. He judges the princes and their prophets, brings in the power of the Spirit to judge even the chosen city of the Lord, but announces its re-establishment by Jehovah in grace in the last days. He brings in the siege of Jerusalem by the heathen, in fulfilment of God’s counsels, in consequence of the rejection of Christ, on account of which they were given up.
He also shows that the same Christ stands as their peace and defence, when the Assyrian comes in, in the last days. The remnant of Israel becomes the people of blessing to, and power over, others, while all evil in it is judged and destroyed, as well as the heathen who have come up against it. Having spoken of the restoration in the last days he returns and insists on the righteousness of God’s ways, contrasting the attempt at ceremonially pleasing Him with the practising of iniquity which He hates. Micah closes looking to God to restore and feed His people – the God who passes by iniquity.
Nahum
The power of the world, or man as such, is put down for ever in Nahum. We have the testimony of the faithfulness of the Lord in the midst of His vengeance, resulting in blessing to those that trust in Him and wait for Him. It is still the Assyrian. Babylon is another thing altogether.
Habakkuk
Habakkuk gives the soul exercised by the iniquity of God’s people – first, with indignation at the iniquity, and then with distress at their being destroyed by those who are God’s rod to chasten them.
He then gets the answer of God, showing that He knows the pride of the wicked, and will judge it, and that the righteous man must live by trusting in Him. Lastly, he rises above all to the glorious power of God, exercised in the salvation of His people, so that he trusts in Him, come what will.
Zephaniah
In Zephaniah we get the utter judgment of the land and of all the neighbouring nations around, at the great day of the Lord, because of iniquity, hypocrisy, and idolatry. Man’s natural power is dealt with. Because of her iniquity, Jerusalem is distinctly brought out as the special object of displeasure.
The prophecy then singles out the remnant in a very distinct and definite way, calling on them to wait on the Lord, who leaves them as an afflicted and poor people. They are delivered by the judgments which He executes, and rest in His love over Jerusalem, making it a name and praise among all people.
Originally by JND. Lightly edited by Sosthenes, July 2014
In Ephesians we have the relationships of the saints with God the Father, and with the ascended Christ.