EASTER
Is improperly put for PASSOVER, Ac 12:4; Passover being the name of the ancient Jewish festival here referred to; while Easter, from the Saxon goddess Eostre, is the modern name of a Christian festival, in commemoration of the events of Passover-week, and fixed at the same period of the year
Sunday, 21 February 2016
Saturday, 20 February 2016
THE MEANING OF COVENANT
COVENANT
The word testamentum is often used in Latin to express the Hebrew word which signifies covenant; whence the titles, Old and New Testaments, are used to denote the old and new covenants. See TESTAMENT.
A covenant is properly an agreement between two parties. Where one of the parties is infinitely superior to the other, as in a covenant between God and man, there God's covenant assumes the nature of a promise, Isa 59:21; Jer 31:33,34; Ga 3:15-18. The first covenant with the Hebrews was made when the Lord chose Abraham and his posterity for his people; a second covenant, or a solemn renewal of the former, was made at Sinai, comprehending all who observe the law of Moses. The "new covenant" of which Christ is the Mediator and Author, and which was confirmed by his blood, comprehends all who believe in him and are born again, Ga 4:24; Heb 7:22; 8:6-13; 9:15-23; 12:24. The divine covenants were ratified by the sacrifice of a victim, to show that without an atonement there could be no communication of blessing and salvation form God to man, Ge 15:1-8; Ex 24:6-8; Heb 9:6. Eminent believers among the covenant people of God were favored by the establishment of particular covenants, in which he promised them certain temporal favors; but these were only renewals to individuals of the "everlasting covenant," with temporal types and pledges of its fulfilment. Thus God covenanted with Noah, Abraham, and David, Ge 9:8,9; 17:4,5; Ps 89:3,4, and gave them faith in the Savior afterwards to be revealed, Ro 3:25; Heb 9:15.
In common discourse, we usually say the old and new testaments, or covenants-the covenant between God and the posterity of Abraham, and that which he has made with believers by Jesus Christ; because these two covenants contain eminently all the rest, which are consequences, branches, or explanations of them. The most solemn and perfect of the covenants of God with men is that made through the mediation of our Redeemer, which must subsist to the end of time. The Son of God is the guarantee of it; it is confirmed with his blood; the end and object of it is eternal life, and its constitution and laws are more exalted than those of the former covenant.
Theologians use the phrase "covenant of works" to denote the constitution established by God with man before the fall, the promise of which was eternal life on condition of obedience, Ho 6:7; Ro 3:27; Ga 2:19. They also use the phrase, "covenant of grace or redemption," to denote the arrangement made in the counsels of eternity, in virtue of which the Father forgives and saves sinful men redeemed by the death of the Son.
The word testamentum is often used in Latin to express the Hebrew word which signifies covenant; whence the titles, Old and New Testaments, are used to denote the old and new covenants. See TESTAMENT.
A covenant is properly an agreement between two parties. Where one of the parties is infinitely superior to the other, as in a covenant between God and man, there God's covenant assumes the nature of a promise, Isa 59:21; Jer 31:33,34; Ga 3:15-18. The first covenant with the Hebrews was made when the Lord chose Abraham and his posterity for his people; a second covenant, or a solemn renewal of the former, was made at Sinai, comprehending all who observe the law of Moses. The "new covenant" of which Christ is the Mediator and Author, and which was confirmed by his blood, comprehends all who believe in him and are born again, Ga 4:24; Heb 7:22; 8:6-13; 9:15-23; 12:24. The divine covenants were ratified by the sacrifice of a victim, to show that without an atonement there could be no communication of blessing and salvation form God to man, Ge 15:1-8; Ex 24:6-8; Heb 9:6. Eminent believers among the covenant people of God were favored by the establishment of particular covenants, in which he promised them certain temporal favors; but these were only renewals to individuals of the "everlasting covenant," with temporal types and pledges of its fulfilment. Thus God covenanted with Noah, Abraham, and David, Ge 9:8,9; 17:4,5; Ps 89:3,4, and gave them faith in the Savior afterwards to be revealed, Ro 3:25; Heb 9:15.
In common discourse, we usually say the old and new testaments, or covenants-the covenant between God and the posterity of Abraham, and that which he has made with believers by Jesus Christ; because these two covenants contain eminently all the rest, which are consequences, branches, or explanations of them. The most solemn and perfect of the covenants of God with men is that made through the mediation of our Redeemer, which must subsist to the end of time. The Son of God is the guarantee of it; it is confirmed with his blood; the end and object of it is eternal life, and its constitution and laws are more exalted than those of the former covenant.
Theologians use the phrase "covenant of works" to denote the constitution established by God with man before the fall, the promise of which was eternal life on condition of obedience, Ho 6:7; Ro 3:27; Ga 2:19. They also use the phrase, "covenant of grace or redemption," to denote the arrangement made in the counsels of eternity, in virtue of which the Father forgives and saves sinful men redeemed by the death of the Son.
Thursday, 18 February 2016
THE MEANING OF CHURCH
CHURCH
The Greek word translated church signifies generally an assembly, either common or religious; and it is sometimes so translated, as in Ac 19:32,39. In the New Testament it usually means a congregation of religious worshippers, either Jewish, as Ac 7:38, or Christians, as Mt 16:18; 1Co 6:4. The latter sense is the more common one; and it is thus used in a twofold manner, denoting,
1. The universal Christian church: either the invisible church, consisting of those whose names are written in heaven, whom God knows, but whom we cannot infallibly know, Heb 12:23; or the visible church, made up of the professed followers of Christ on earth, Col 1:24; 1Ti 3:5,15.
2. A particular church or body of professing believers, who meet and worship together in one place; as the churches of Rome, Corinth, Ephesus, Philippi, etc., to which Paul addressed epistles.
The Greek word translated church signifies generally an assembly, either common or religious; and it is sometimes so translated, as in Ac 19:32,39. In the New Testament it usually means a congregation of religious worshippers, either Jewish, as Ac 7:38, or Christians, as Mt 16:18; 1Co 6:4. The latter sense is the more common one; and it is thus used in a twofold manner, denoting,
1. The universal Christian church: either the invisible church, consisting of those whose names are written in heaven, whom God knows, but whom we cannot infallibly know, Heb 12:23; or the visible church, made up of the professed followers of Christ on earth, Col 1:24; 1Ti 3:5,15.
2. A particular church or body of professing believers, who meet and worship together in one place; as the churches of Rome, Corinth, Ephesus, Philippi, etc., to which Paul addressed epistles.
Wednesday, 17 February 2016
THE MEANING OF CHRIST
CHRIST
Anointed, a Greek word, answering to the Hebrew MESSIAH, the consecrated or anointed one, and given preeminently to our blessed Lord and Savior. See MESSIAH and JESUS.
The ancient Hebrews, being instructed by the prophets, had clear notions of the Messiah; but these became gradually depraved, so that when Jesus appeared in Judea, the Jews entertained a false conception of the Messiah, expecting a temporal monarch and conqueror, who should remove the Roman yoke and subject the whole world. Hence they were scandalized at the outward appearance, the humility, and seeming weakness of our Savior. The modern Jews, including still greater mistakes, form to themselves ideas of the Messiah utterly unknown to their forefathers.
The ancient prophets had foretold that the Messiah should be God, and man; exalted, and abased; master, and servant; priest, and victim; prince, and subject; involved in death, yet victor over death; rich, and poor; a king, a conqueror, glorious-and a man of grief, exposed to infirmities, unknown, in a state of abjection and humiliation. All these contrarieties were to be reconciled in the person of the Messiah; as they really were in the person of Jesus.
It is not recorded that Christ ever received any external official unction. The unction that the prophets and the apostles speak of is the spiritual and internal unction of grace and of the Holy Ghost, of which kings, priests, and prophets were anciently anointed, was but the figure and symbol.
The name CHRIST is the official title of the Redeemer; and is not to be regarded as a mere appellative, to distinguish our Lord from other persons named Jesus. The force of many passages of Scripture is greatly weakened by overlooking this. We may get the true sense of such passages by substituting for "Christ," "the Anointed," and where Jews were addressed, "THE MESSIAH." Thus in Mt 2:4, Herod "demanded of them," the priests and scribes, "where Christ should be born," that is, the Old Testament Messiah. Peter confessed, "thou art the Messiah," Mt 16:16. The devils did the same, Lu 4:41. In later times the name JESUS was comparatively disused; and CHRIST, as a proper name, was used instead of JESUS.
When we consider the relation of Christ's person, as God and man, to his official work as our Prophet, Priest, and King, and to his states of humiliation and glory; when we consider how God is in and with him-how all the perfections of God are displayed, and all the truths of God exemplified in him; when we consider his various relations to the purposes, covenants, word, and ordinances of God, and to the privileges, duties, and services of saints, in time and to eternity, we have a delightful view of him as ALL and IN ALL, Col 3:11.
Anointed, a Greek word, answering to the Hebrew MESSIAH, the consecrated or anointed one, and given preeminently to our blessed Lord and Savior. See MESSIAH and JESUS.
The ancient Hebrews, being instructed by the prophets, had clear notions of the Messiah; but these became gradually depraved, so that when Jesus appeared in Judea, the Jews entertained a false conception of the Messiah, expecting a temporal monarch and conqueror, who should remove the Roman yoke and subject the whole world. Hence they were scandalized at the outward appearance, the humility, and seeming weakness of our Savior. The modern Jews, including still greater mistakes, form to themselves ideas of the Messiah utterly unknown to their forefathers.
The ancient prophets had foretold that the Messiah should be God, and man; exalted, and abased; master, and servant; priest, and victim; prince, and subject; involved in death, yet victor over death; rich, and poor; a king, a conqueror, glorious-and a man of grief, exposed to infirmities, unknown, in a state of abjection and humiliation. All these contrarieties were to be reconciled in the person of the Messiah; as they really were in the person of Jesus.
It is not recorded that Christ ever received any external official unction. The unction that the prophets and the apostles speak of is the spiritual and internal unction of grace and of the Holy Ghost, of which kings, priests, and prophets were anciently anointed, was but the figure and symbol.
The name CHRIST is the official title of the Redeemer; and is not to be regarded as a mere appellative, to distinguish our Lord from other persons named Jesus. The force of many passages of Scripture is greatly weakened by overlooking this. We may get the true sense of such passages by substituting for "Christ," "the Anointed," and where Jews were addressed, "THE MESSIAH." Thus in Mt 2:4, Herod "demanded of them," the priests and scribes, "where Christ should be born," that is, the Old Testament Messiah. Peter confessed, "thou art the Messiah," Mt 16:16. The devils did the same, Lu 4:41. In later times the name JESUS was comparatively disused; and CHRIST, as a proper name, was used instead of JESUS.
When we consider the relation of Christ's person, as God and man, to his official work as our Prophet, Priest, and King, and to his states of humiliation and glory; when we consider how God is in and with him-how all the perfections of God are displayed, and all the truths of God exemplified in him; when we consider his various relations to the purposes, covenants, word, and ordinances of God, and to the privileges, duties, and services of saints, in time and to eternity, we have a delightful view of him as ALL and IN ALL, Col 3:11.
Tuesday, 16 February 2016
THE PARABLE OF MARRIAGE
Matthäus 22:1 Mt 22:1
CHAPTER XXII.
The parable of the marriage of a king's son, 1-14.
The Pharisees and Herodians question him concerning the
lawfulness of paying tribute to Caesar, 15-22.
The Sadducees question him concerning the resurrection, 23-33.
A lawyer questions him concerning the greatest commandment in
the law, 34-40.
He asks them their opinion of the Christ, and confounds them,
41-46.
NOTES ON CHAP. XXII.
Verse 2. The kingdom of heaven] In Bereshith Rabba, sect. 62. fol. 60, there is a parable very similar to this, and another still more so in Sohar. Levit. fol. 40. But these rabbinical parables are vastly ennobled by passing through the hands of our Lord. It appears from Luke, Lu 14:15; &c., that it was at an entertainment that this parable was originally spoken. It was a constant practice of our Lord to take the subjects of his discourses from the persons present, or from the circumstances of times, persons, and places. See Mt 16:6; Joh 4:7-10; Joh 6:26,27; 7:37. A preacher that can do so can never be at a loss for text or sermon.
A marriage for his son] A marriage feast, so the word gamouv properly means. Or a feast of inauguration, when his son was put in possession of the government, and thus he and his new subjects became married together. See 1Ki 1:5-9,19,25, &c., where such a feast is mentioned.
From this parable it appears plain, 1. That the KING means the great God. 2. His SON, the Lord Jesus. 3. The MARRIAGE, his incarnation, or espousing human nature, by taking it into union with himself. 4. The MARRIAGE FEAST, the economy of the Gospel, during which men are invited to partake of the blessings purchased by, and consequent on, the incarnation and death of our blessed Lord. 5. By those who HAD BEEN bidden, or invited, Mt 22:3, are meant the Jews in general, who had this union of Christ with human nature, and his sacrifice for sin, pointed out by various rites, ceremonies, and sacrifices under the law; and who, by all the prophets, had been constantly invited to believe in and receive the promised Messiah. 6. By the SERVANTS, we are to understand the first preachers of the Gospel, proclaiming salvation to the Jews. JOHN the Baptist and the seventy disciples (Lu 10:1,) may be here particularly intended. 7. By the OTHER SERVANTS, Mt 22:4, the apostles seem to be meant, who, though they were to preach the Gospel to the whole world, yet were to begin at JERUSALEM (Lu 24:47) with the first offers of mercy. 8. By their making light of it, &c., Mt 22:5, is pointed out their neglect of this salvation, and their preferring secular enjoyments, &c., to the kingdom of Christ. 9. By injuriously using some, and slaying others, of his servants, Mt 22:6, is pointed out the persecution raised against the apostles by the Jews, in which some of them were martyred. 10. By sending forth his troops, Mt 22:7, is meant the commission given to the Romans against Judea; and, burning up their city, the total destruction of Jerusalem by Titus, the son of Vespasian, which happened about forty-one years after.
On this parable it is necessary to remark, 1.That man was made at first in union with God. 2. That sin entered in, and separated between God and man. 3. That as there can be no holiness but in union with God, and no heaven without holiness, therefore he provided a way to reconcile and reunite man to himself. 4. This was effected by Christ's uniting himself to human nature, and giving his Spirit to those who believe. 5. That as the marriage union is the closest, the most intimate, solemn, and excellent, of all the connections formed among mortals, and that they who are thus united in the Lord are one flesh; so that mystical union which is formed between God and the soul through Jesus Christ, by the Eternal Spirit, is the closest, most intimate, solemn, and excellent, that can be conceived; for he who is thus joined unto the Lord is one spirit. 6. This contract is made freely: no man can be forced to it, for it is a union of will to will, heart to heart; and it is by willing and consenting that we come unto God through his Son. 7. That if this marriage do not take place here, an eternal separation from God, and from the glory of his power, shall be the fearful consequence. 8. That there are three states in which men run the risk of living without God and losing their souls. 1st. That of a soft, idle, voluptuous life, wherein a man thinks of nothing but quietly to enjoy life, conveniences, riches, private pleasures, and public diversions. They made light of it. 2dly. That of a man wholly taken up with agricultural or commercial employments, in which the love of riches, and application to the means of acquiring them, generally stifle all thoughts of salvation. One went to his own field, and another to his traffic. 3dly. That of a man who is openly unjust, violent, and outrageously wicked, who is a sinner by profession, and not only neglects his salvation, but injuriously treats all those who bring him the Gospel of reconciliation. Seizing his servants, they treated them injuriously, &c.
CHAPTER XXII.
The parable of the marriage of a king's son, 1-14.
The Pharisees and Herodians question him concerning the
lawfulness of paying tribute to Caesar, 15-22.
The Sadducees question him concerning the resurrection, 23-33.
A lawyer questions him concerning the greatest commandment in
the law, 34-40.
He asks them their opinion of the Christ, and confounds them,
41-46.
NOTES ON CHAP. XXII.
Verse 2. The kingdom of heaven] In Bereshith Rabba, sect. 62. fol. 60, there is a parable very similar to this, and another still more so in Sohar. Levit. fol. 40. But these rabbinical parables are vastly ennobled by passing through the hands of our Lord. It appears from Luke, Lu 14:15; &c., that it was at an entertainment that this parable was originally spoken. It was a constant practice of our Lord to take the subjects of his discourses from the persons present, or from the circumstances of times, persons, and places. See Mt 16:6; Joh 4:7-10; Joh 6:26,27; 7:37. A preacher that can do so can never be at a loss for text or sermon.
A marriage for his son] A marriage feast, so the word gamouv properly means. Or a feast of inauguration, when his son was put in possession of the government, and thus he and his new subjects became married together. See 1Ki 1:5-9,19,25, &c., where such a feast is mentioned.
From this parable it appears plain, 1. That the KING means the great God. 2. His SON, the Lord Jesus. 3. The MARRIAGE, his incarnation, or espousing human nature, by taking it into union with himself. 4. The MARRIAGE FEAST, the economy of the Gospel, during which men are invited to partake of the blessings purchased by, and consequent on, the incarnation and death of our blessed Lord. 5. By those who HAD BEEN bidden, or invited, Mt 22:3, are meant the Jews in general, who had this union of Christ with human nature, and his sacrifice for sin, pointed out by various rites, ceremonies, and sacrifices under the law; and who, by all the prophets, had been constantly invited to believe in and receive the promised Messiah. 6. By the SERVANTS, we are to understand the first preachers of the Gospel, proclaiming salvation to the Jews. JOHN the Baptist and the seventy disciples (Lu 10:1,) may be here particularly intended. 7. By the OTHER SERVANTS, Mt 22:4, the apostles seem to be meant, who, though they were to preach the Gospel to the whole world, yet were to begin at JERUSALEM (Lu 24:47) with the first offers of mercy. 8. By their making light of it, &c., Mt 22:5, is pointed out their neglect of this salvation, and their preferring secular enjoyments, &c., to the kingdom of Christ. 9. By injuriously using some, and slaying others, of his servants, Mt 22:6, is pointed out the persecution raised against the apostles by the Jews, in which some of them were martyred. 10. By sending forth his troops, Mt 22:7, is meant the commission given to the Romans against Judea; and, burning up their city, the total destruction of Jerusalem by Titus, the son of Vespasian, which happened about forty-one years after.
On this parable it is necessary to remark, 1.That man was made at first in union with God. 2. That sin entered in, and separated between God and man. 3. That as there can be no holiness but in union with God, and no heaven without holiness, therefore he provided a way to reconcile and reunite man to himself. 4. This was effected by Christ's uniting himself to human nature, and giving his Spirit to those who believe. 5. That as the marriage union is the closest, the most intimate, solemn, and excellent, of all the connections formed among mortals, and that they who are thus united in the Lord are one flesh; so that mystical union which is formed between God and the soul through Jesus Christ, by the Eternal Spirit, is the closest, most intimate, solemn, and excellent, that can be conceived; for he who is thus joined unto the Lord is one spirit. 6. This contract is made freely: no man can be forced to it, for it is a union of will to will, heart to heart; and it is by willing and consenting that we come unto God through his Son. 7. That if this marriage do not take place here, an eternal separation from God, and from the glory of his power, shall be the fearful consequence. 8. That there are three states in which men run the risk of living without God and losing their souls. 1st. That of a soft, idle, voluptuous life, wherein a man thinks of nothing but quietly to enjoy life, conveniences, riches, private pleasures, and public diversions. They made light of it. 2dly. That of a man wholly taken up with agricultural or commercial employments, in which the love of riches, and application to the means of acquiring them, generally stifle all thoughts of salvation. One went to his own field, and another to his traffic. 3dly. That of a man who is openly unjust, violent, and outrageously wicked, who is a sinner by profession, and not only neglects his salvation, but injuriously treats all those who bring him the Gospel of reconciliation. Seizing his servants, they treated them injuriously, &c.
Sunday, 14 February 2016
BIBLE HELP
BIBLE VERSIONS | COMMENTARY | DICTIONARY | TOPICS
BLESSING
Referring both to God and to man. When God blesses, he bestows that efficacy which renders his blessing effectual. His blessings are either temporal or spiritual, bodily or mental; but in every thing they really convey the good which they import, Nu 6:23-27. The blessings of men to other men, unless they be inspired prophecies, as in Ge 32:32; De 33:1; 1:1-29, are only good wishes, personal or official, and as it were a peculiar kind of prayer to the Author of all good for the welfare of the subject of them. Blessing, on the part of man towards God, is an act of thanks-giving for his mercies, Ps 103:1; or rather, for that special mercy which at the time occasions the act of blessing: as for food, for which thanks are rendered to God, or for any other good, Ps 116:13; 1Co 10:16.
BLESSING
Referring both to God and to man. When God blesses, he bestows that efficacy which renders his blessing effectual. His blessings are either temporal or spiritual, bodily or mental; but in every thing they really convey the good which they import, Nu 6:23-27. The blessings of men to other men, unless they be inspired prophecies, as in Ge 32:32; De 33:1; 1:1-29, are only good wishes, personal or official, and as it were a peculiar kind of prayer to the Author of all good for the welfare of the subject of them. Blessing, on the part of man towards God, is an act of thanks-giving for his mercies, Ps 103:1; or rather, for that special mercy which at the time occasions the act of blessing: as for food, for which thanks are rendered to God, or for any other good, Ps 116:13; 1Co 10:16.
LOVE
LOVE
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God's love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good with fellowship of soul, and the evil with a Christ-like benevolence. Such a love would meet and fulfil all the ends of the law, Mt 22:37-40; Ro 13:8-10. Without it, none can enter heaven; and as the affections of every unrenewed heart are all mixed with sin, being given to forbidden objects, or selfishly and unduly given to objects not forbidden, we must be "born again" in order to see God, Joh 3:3; 1Jo 4:7,19; 5:4.
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God's love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good with fellowship of soul, and the evil with a Christ-like benevolence. Such a love would meet and fulfil all the ends of the law, Mt 22:37-40; Ro 13:8-10. Without it, none can enter heaven; and as the affections of every unrenewed heart are all mixed with sin, being given to forbidden objects, or selfishly and unduly given to objects not forbidden, we must be "born again" in order to see God, Joh 3:3; 1Jo 4:7,19; 5:4.
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