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orthodoxydaily · 3 years

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Saints&Reading: Sat., Apr., 24, 2021

LAZARUS ATURDAY

by Archbishop Andrei (Rymarenko)

“In the same way we cry to Thee, O Conqueror of death: Hosanna in the highest, blessed is He Who comes in the name of the Lord” (Troparion (hymn) sung on Lazarus Saturday).

Great is this Holy Day, brothers and sisters! Just think of it, “Conqueror of death”! There have been many conquerors in the history of humanity: many gifted doctors have conquered many sicknesses, many military leaders have conquered tremendous armies, even entire countries. There have been conquerors of space such as the inventors of automobiles, airplanes; conquerors of distance — the inventors of the telephone, telegraph, and so on. But “Conqueror of death” — the whole world does not know of anyone else but Jesus Christ. He alone. Even the so-called “unbelieving world” cannot mention another name. No one among the most prominent people would ever even attempt to make such a claim. But He is, was, and will be — our Savior and our Lord.

During His historical evangelistic life He proved this in three instances: the resurrection of the daughter of Jairus, the resurrection of the son of the widow of Nain, and here in today’s Gospel, the resurrection of Lazarus.

The death of the daughter of Jairus was a recent one. She died while Christ and her father were going to her. Even Christ called it slumber; but the people “laughed Him to scorn, knowing that she was dead. And He put them all out, and took her by the hand, and called, saying, Maid, arise! And her spirit came again, and she arose straightway: and He commanded to give her meat” (Lk. 8:53-55).

In the case of the son of the widow of Nain, death, seemingly stronger, came into its own: the dead man had already been laid on the funeral bier. They had carried him not only from the house, but already through the city gates. In order to touch the bier, the Lord had to stop the carriers. And only then did He say, “Young man, I say unto thee, Arise! And he that was dead sat up, and began to speak. And He delivered him to his mother” (Lk. 7:14-15).

And now Lazarus. The victory of death here was final, one hundred percent. Lazarus had been in the tomb four days already. There was weeping, but no one had any hope of an instantaneous resurrection. Even one of the dead man’s sisters said to the Lord: “I know he shall rise again in the resurrection at the last day.” Even the Lord Himself, when He “saw her weeping, and the Jews also weeping which came with her, He groaned in the spirit, and was troubled,” and He wept. Finally He said, “Take ye away the stone.” Here, even the sister of the dead man could not contain herself and said to Him: “Lord, by this time he stinketh: for he hath been dead four days.” So the stone was removed from the tomb where the dead man was lying, and Christ cried with a loud voice, “Lazarus, come forth! And he that was dead came forth bound hand and foot with grave clothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go” (Jn. 11:17-44).

Besides physical death, there is mental death. Physical death is visible to everyone, but mental death is usually not noticeable to people. It is felt only by the dead person himself. Bishop Theophan the Recluse said much about this. Sometimes it happens that a sinful thought darts into your mind and awakens a sinful feeling, but the soul catches itself and calls to the Lord in repentance. And the Lord, as with the daughter of Jairus, will as if stretch out His hand and say, “Soul, arise!” And life will return to its joyous flow. But sometimes it happens that we do not catch ourselves in time and sin enters more deeply into our soul (like going out from the house) and the result will be full acceptance of the sin, and turmoil. But also here, by the prayers of our Mother, the Church of Christ, who cries before the Lord for her children, we can be alerted; and the Lord will tell us as He did the son of the widow of Nain: “Soul, I say unto thee, Arise!” This is salvation.

But what shall we do if sin completely enslaves our soul, as if covering it with a tombstone; and so day after day goes by and passions start to exude their sinful stench, just as with Lazarus? What should we do then? Well, then we need confession, the sacrament which Christ established after His Resurrection, when He said to His disciples, “Receive ye the Holy Spirit: Whose so ever sins ye forgive, they are forgiven” (Jn. 20:22-23). See how all this is reflected in the resurrection of Lazarus. Lazarus, on his own, could not go out from the tomb because it was blocked by a stone. He couldn’t even walk, because he was bound hand and foot with funeral bandages. And here Christ said to His disciples, “Loose him.” In application to us, this means that the Lord orders our clergy, who have received in the Sacrament of the Priesthood the gift of the Holy Spirit, to loose our sins. What joy!

And more: death is not the cause but only the result, the consequence of sin. And Christ is, first of all, the Conqueror of sin, and then along with it, the Conqueror of death. So let us triumph: “Hosanna in the highest!”

The Priest Martyr Antipas (92)

A disciple of the holy Apostle John the Theologian (Comm. 26 September), was bishop of the Church of Pergamum during the reign of the emperor Nero (54-68). During these times by order of the emperor, everyone who would not offer sacrifice to the idols lived under threat of either exile or execution. And then too on the island of Patmos (in the Aegean Sea) was imprisoned the holy Apostle John the Theologian – he to whom the Lord revealed the future judgements of the world and of Holy Church.

"And to the Angel of the Pergamum Church write: thus sayeth He having the sword sharp of both edges: I do know thine deeds, and that thou dost live there, where doth be the throne of Satan, and that thou dost cleave unto My Name nor didst renounce My faith even in those days, in which My slain faithful witness Antipas was amongst ye, where Satan dwelleth" (Rev. 2: 12-13).

By his personal example, firm faith and constant preaching about Christ, Saint Antipas began to sway the people of Pergamum from offering sacrifice to idols. The pagan priests reproached the bishop for turning the people away from their ancestral gods, and they demanded that he stop preaching about Christ and instead offer sacrifice to the idols. Saint Antipas calmly answered, that he was not about to serve the demon-gods, which flee before him who was but a mortal man; rather, it is the Lord Almighty that he worships and would continue to worship – the Creator of all, together with His Only‑Begotten and One-in-Essence Son and Holy Spirit. The pagan priests retorted, that their gods existed from of old, whereas Christ was not from of old and was crucified under Pontius Pilate as a criminal. The saint answered, that the pagan gods were the work of human hands and that everything said about them was filled with iniquities and vices. He steadfastly confessed his faith in the Son of God, incarnated of the MostHoly Virgin. The enraged pagan priests dragged the PriestMartyr Antipas to the temple of Artemis and threw him into a red-hot copper bullock, wherein usually they cast the sacrifices to the idols. In the red-hot furnace the priest-martyr prayed loudly to God, imploring to accept his soul and to fortify Christians in the faith. He expired to the Lord peacefully, as though asleep (+ c. 68). Christians by night took the body of the PriestMartyr Antipas, untouched by the fire, and with reverence they buried him at Pergamum. The tomb of the priest-martyr became a font of miracles and of healings from manifold sicknesses. Particular recourse to the PriestMartyr Antipas is made during times of tooth-ache.

John 11:1-45

1 Now a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha. 2 It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick. 3 Therefore the sisters sent to Him, saying, "Lord, behold, he whom You love is sick." 4 When Jesus heard that, He said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it." 5 Now Jesus loved Martha and her sister and Lazarus. 6 So, when He heard that he was sick, He stayed two more days in the place where He was. 7 Then after this He said to the disciples, "Let us go to Judea again." 8 The disciples said to Him, "Rabbi, lately the Jews sought to stone You, and are You going there again?" 9 Jesus answered, "Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. 10 But if one walks in the night, he stumbles, because the light is not in him. 11 These things He said, and after that He said to them, "Our friend Lazarus sleeps, but I go that I may wake him up." 12 Then His disciples said, "Lord, if he sleeps he will get well." 13 However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep.14 Then Jesus said to them plainly, "Lazarus is dead. 15 And I am glad for your sakes that I was not there, that you may believe. Nevertheless let us go to him. 16 Then Thomas, who is called the Twin, said to his fellow disciples, "Let us also go, that we may die with Him." 17 So when Jesus came, He found that he had already been in the tomb four days. 18 Now Bethany was near Jerusalem, about two miles away. 19 And many of the Jews had joined the women around Martha and Mary, to comfort them concerning their brother. 20 Then Martha, as soon as she heard that Jesus was coming, went and met Him, but Mary was sitting in the house. 21 Now Martha said to Jesus, "Lord, if You had been here, my brother would not have died. 22 But even now I know that whatever You ask of God, God will give You. 23 Jesus said to her, "Your brother will rise again."24 Martha said to Him, "I know that he will rise again in the resurrection at the last day."25 Jesus said to her, "I am the resurrection and the life. He who believes in Me, though he may die, he shall live.26 And whoever lives and believes in Me shall never die. Do you believe this? 27 She said to Him, "Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world." 28 And when she had said these things, she went her way and secretly called Mary her sister, saying, "The Teacher has come and is calling for you." 29 As soon as she heard that, she arose quickly and came to Him. 30 Now Jesus had not yet come into the town, but was in the place where Martha met Him. 31 Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there." 32 Then, when Mary came where Jesus was, and saw Him, she fell down at His feet, saying to Him, "Lord, if You had been here, my brother would not have died." 33 Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled. 34 And He said, "Where have you laid him?" They said to Him, "Lord, come and see."35 Jesus wept.36 Then the Jews said, "See how He loved him!" 37 And some of them said, "Could not this Man, who opened the eyes of the blind, also have kept this man from dying?" 38 Then Jesus, again groaning in Himself, came to the tomb. It was a cave, and a stone lay against it. 39 Jesus said, "Take away the stone." Martha, the sister of him who was dead, said to Him, "Lord, by this time there is a stench, for he has been dead four days." 40 Jesus said to her, "Did I not say to you that if you would believe you would see the glory of God?" 41 Then they took away the stone from the place where the dead man was lying. And Jesus lifted up His eyes and said, "Father, I thank You that You have heard Me. 42 And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me.43 Now when He had said these things, He cried with a loud voice, "Lazarus, come forth!"44 And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth. Jesus said to them, "Loose him, and let him go."45Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him.

Hebrews 12:28-13:8

28 Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear. 29 For our God is a consuming fire.

1 Let brotherly love continue. 2 Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels. 3 Remember the prisoners as if chained with them-those who are mistreated-since you yourselves are in the body also. 4 Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge. 5 Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, "I will never leave you nor forsake you." 6 So we may boldly say: "The LORD is my helper; I will not fear. What can man do to me?" 7 Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct. 8 Jesus Christ is the same yesterday, today, and forever.

#orthodoxy #orthodoxchristianity #ancientchristianity #originofchristianity #resurrection #spirituality

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araitsume · 3 years

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The Acts of the Apostles, pp. 123-130: Chapter (13) Days of Preparation

This chapter is based on Acts 9:19-30.

After his baptism, Paul broke his fast and remained “certain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that He is the Son of God.” Boldly he declared Jesus of Nazareth to be the long-looked-for Messiah, who “died for our sins according to the Scriptures; ... was buried, and ... rose again the third day,” after which He was seen by the Twelve and by others. “And last of all,” Paul added, “He was seen of me also, as of one born out of due time.” 1 Corinthians 15:3, 4, 8. His arguments from prophecy were so conclusive, and his efforts were so manifestly attended by the power of God, that the Jews were confounded and unable to answer him.

The news of Paul's conversion had come to the Jews as a great surprise. He who had journeyed to Damascus “with authority and commission from the chief priests” (Acts 26:12) to apprehend and persecute the believers was now preaching the gospel of a crucified and risen Saviour, strengthening the hands of those who were already its disciples, and continually bringing in new converts to the faith he had once so bitterly opposed.

Paul had formerly been known as a zealous defender of the Jewish religion and an untiring persecutor of the followers of Jesus. Courageous, independent, persevering, his talents and training would have enabled him to serve in almost any capacity. He could reason with extraordinary clearness, and by his withering sarcasm could place an opponent in no enviable light. And now the Jews saw this young man of unusual promise united with those whom he formerly persecuted, and fearlessly preaching in the name of Jesus.

A general slain in battle is lost to his army, but his death gives no additional strength to the enemy. But when a man of prominence joins the opposing force, not only are his services lost, but those to whom he joins himself gain a decided advantage. Saul of Tarsus, on his way to Damascus, might easily have been struck dead by the Lord, and much strength would have been withdrawn from the persecuting power. But God in His providence not only spared Saul's life, but converted him, thus transferring a champion from the side of the enemy to the side of Christ. An eloquent speaker and a severe critic, Paul, with his stern purpose and undaunted courage, possessed the very qualifications needed in the early church.

As Paul preached Christ in Damascus, all who heard him were amazed and said, “Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?” Paul declared that his change of faith had not been prompted by impulse or fanaticism, but had been brought about by overwhelming evidence. In his presentation of the gospel he sought to make plain the prophecies relating to the first advent of Christ. He showed conclusively that these prophecies had been literally fulfilled in Jesus of Nazareth. The foundation of his faith was the sure word of prophecy.

As Paul continued to appeal to his astonished hearers to “repent and turn to God, and do works meet for repentance” (Acts 26:20), he “increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.” But many hardened their hearts, refusing to respond to his message, and soon their astonishment at his conversion was changed into intense hatred like that which they had shown toward Jesus.

The opposition grew so fierce that Paul was not allowed to continue his labors at Damascus. A messenger from heaven bade him leave for a time, and he “went into Arabia” (Galatians 1:17), where he found a safe retreat.

Here, in the solitude of the desert, Paul had ample opportunity for quiet study and meditation. He calmly reviewed his past experience and made sure work of repentance. He sought God with all his heart, resting not until he knew for a certainty that his repentance was accepted and his sin pardoned. He longed for the assurance that Jesus would be with him in his coming ministry. He emptied his soul of the prejudices and traditions that had hitherto shaped his life, and received instruction from the Source of truth. Jesus communed with him and established him in the faith, bestowing upon him a rich measure of wisdom and grace.

When the mind of man is brought into communion with the mind of God, the finite with the Infinite, the effect on body and mind and soul is beyond estimate. In such communion is found the highest education. It is God's own method of development. “Acquaint now thyself with Him” (Job 22:21), is His message to mankind.

The solemn charge that had been given Paul on the occasion of his interview with Ananias, rested with increasing weight upon his heart. When, in response to the word, “Brother Saul, receive thy sight,” Paul had for the first time looked upon the face of this devout man, Ananias under the inspiration of the Holy Spirit said to him: “The God of our fathers hath chosen thee, that thou shouldest know His will, and see that Just One, and shouldest hear the voice of His mouth. For thou shalt be His witness unto all men of what thou hast seen and heard. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” Acts 22:13-16.

These words were in harmony with the words of Jesus Himself, who, when He arrested Saul on the journey to Damascus, declared: “I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me.” Acts 26:16-18.

As he pondered these things in his heart, Paul understood more and more clearly the meaning of his call “to be an apostle of Jesus Christ through the will of God.” 1 Corinthians 1:1. His call had come, “not of men, neither by man, but by Jesus Christ, and God the Father.” Galatians 1:1. The greatness of the work before him led him to give much study to the Holy Scriptures, in order that he might preach the gospel “not with wisdom of words, lest the cross of Christ should be made of none effect,” “but in demonstration of the Spirit and of power,” that the faith of all who heard “should not stand in the wisdom of men, but in the power of God.” 1 Corinthians 1:17; 2:4, 5.

As Paul searched the Scriptures, he learned that throughout the ages “not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in His presence.” 1 Corinthians 1:26-29. And so, viewing the wisdom of the world in the light of the cross, Paul “determined not to know anything, ... save Jesus Christ, and Him crucified.” 1 Corinthians 2:2.

Throughout his later ministry, Paul never lost sight of the Source of his wisdom and strength. Hear him, years afterward, still declaring, “For to me to live is Christ.” Philippians 1:21. And again: “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, ... that I may win Christ, and be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: that I may know Him, and the power of His resurrection, and the fellowship of His sufferings.” Philippians 3:8-10.

From Arabia Paul “returned again unto Damascus” (Galatians 1:17), and “preached boldly ... in the name of Jesus.” Unable to withstand the wisdom of his arguments, “the Jews took counsel to kill him.” The gates of the city were diligently guarded day and night to cut off his escape. This crisis led the disciples to seek God earnestly, and finally they “took him by night, and let him down through the wall, lowering him in a basket.” Acts 9:25, R.V.

After his escape from Damascus, Paul went to Jerusalem, about three years having passed since his conversion. His chief object in making this visit, as he himself declared afterward, was “to see Peter.” Galatians 1:18. Upon arriving in the city where he had once been well known as “Saul the persecutor,” “he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.” It was difficult for them to believe that so bigoted a Pharisee, and one who had done so much to destroy the church, could become a sincere follower of Jesus. “But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that He had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.”

Upon hearing this, the disciples received him as one of their number. Soon they had abundant evidence as to the genuineness of his Christian experience. The future apostle to the Gentiles was now in the city where many of his former associates lived, and to these Jewish leaders he longed to make plain the prophecies concerning the Messiah, which had been fulfilled by the advent of the Saviour. Paul felt sure that these teachers in Israel, with whom he had once been so well acquainted, were as sincere and honest as he had been. But he had miscalculated the spirit of his Jewish brethren, and in the hope of their speedy conversion he was doomed to bitter disappointment. Although “he spake boldly in the name of the Lord Jesus, and disputed against the Grecians,” those who stood at the head of the Jewish church refused to believe, but “went about to slay him.” Sorrow filled his heart. He would willingly have yielded up his life if by that means he might bring some to a knowledge of the truth. With shame he thought of the active part he had taken in the martyrdom of Stephen, and now in his anxiety to wipe out the stain resting upon one so falsely accused, he sought to vindicate the truth for which Stephen had given his life.

Burdened in behalf of those who refused to believe, Paul was praying in the temple, as he himself afterward testified, when he fell into a trance; whereupon a heavenly messenger appeared before him and said, “Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning Me.” Acts 22:18.

Paul was inclined to remain at Jerusalem, where he could face the opposition. To him it seemed an act of cowardice to flee, if by remaining he might be able to convince some of the obstinate Jews of the truth of the gospel message, even if to remain should cost him his life. And so he answered, “Lord, they know that I imprisoned and beat in every synagogue them that believed on Thee: and when the blood of Thy martyr Stephen was shed, I was also standing by, and consenting unto his death, and kept the raiment of them that slew him.” But it was not in harmony with the purpose of God that His servant should needlessly expose his life; and the heavenly messenger replied, “Depart: for I will send thee far hence unto the Gentiles.” Acts 22:19-21.

Upon learning of this vision, the brethren hastened Paul's secret escape from Jerusalem, for fear of his assassination. “They brought him down to Caesarea, and sent him forth to Tarsus.” The departure of Paul suspended for a time the violent opposition of the Jews, and the church had a period of rest, in which many were added to the number of believers.

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pamphletstoinspire · 5 years

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Gospel Reading and Commentary for Friday, January 18, 2019 - Roman Catholic - Mark 2: 1 - 12

1. And again He entered into Capernaum after some days; and it was noised that He was in the house.

2. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and He preached the word unto them.

3. And they came unto Him, bringing one sick of the palsy, who was carried by four.

4. And when they could not come nigh unto Him for the press, they uncovered the roof where He was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.

5. When Jesus saw their faith, He said unto the sick of the palsy, “Son, thy sins be forgiven thee.”

6. But there were certain of the Scribes sitting there, and reasoning in their hearts,

7. Why doth this man thus speak blasphemies? who can forgive sins but God only?

8. And immediately when Jesus perceived in His spirit that they so reasoned within themselves, He said unto them, “Why reason ye these things in your hearts?

9. Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?

10. But that ye may know that the Son of man hath power on earth to forgive sins, (He saith to the sick of the palsy,) [p. 38]

11. I say unto thee, Arise, and take up thy bed, and go thy way into thine house.”

12. And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, “We never saw it on this fashion.”

Bede, in Marc., 1, 10: Because the compassion of God deserts not even carnal persons, He accords to them the grace of His presence, by which even they may be made spiritual. After the desert, the Lord returns into the city.

Wherefore it is said, “And again He entered into Capernaum, &c.”

Augustine, de Con. Evan., ii, 25: But Matthew writes this miracle as if it were done in the city of the Lord, whilst Mark places it in Capernaum, which would be more difficult of solution, if Matthew had also named Nazareth. But seeing that Galilee itself might be called the city of the Lord, who can doubt but that the Lord did these things in His own city, since He did them in Capernaum, a city of Galilee; particularly as Capernaum was of such importance in Galilee as to be called its metropolis?

Or else, Matthew passed by the things which were done after He came into His own city, until He came to Capernaum, and so adds on the story of the paralytic healed, subjoining, “And, behold, they presented to Him a man sick of the palsy,” after he had said that He came into His own city.

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Or else, Matthew called Capernaum His city because He went there frequently, and there did many miracles.

It goes on: “And it was noised that He was in the house, &c.”

For the desire of hearing Him was stronger that the toil of approaching Him. After this, they introduce the paralytic, of whom Matthew and Luke speak; wherefore there follows: “And they came unto Him bearing one sick of the palsy, who was carried by four.”

Finding the door blocked up by the crowd, they could not by any means enter that way. Those who carried him, however, hoping that he could merit the grace of being healed, raising the bed with their burden, and uncovering the roof, lay him with his bed before the face of the Saviour.

And this is that which is added: “And when they could not [p. 39] lay him before Him, &c.”

There follows: “But when Jesus saw their faith, He said to the sick of the palsy, Son, thy sins be forgiven thee.”

He did not mean the faith of the sick man, but of his bearers; for it sometimes happens that a man is healed by the faith of another.

Bede: It may indeed be seen how much each person’s own faith weighs with God, when that of another had such influence that the whole man at once rose up, healed body and soul, and by one man’s merit, another should have his sins forgiven him.

Theophylact: He saw the faith of the sick man himself, since he would not have allowed himself to be carried, unless he’d had faith to be healed.

Bede: Moreover, the Lord being about to cure the man of the palsy, first loosed the chains of his sins, in order to shew that he was condemned to the loosening of his joints, because of the bonds of his sins, and could not be healed to the recovery of his limbs, unless these were first loosened.

But Christ’s wonderful humility calls this man, despised, weak, with all the joints of his limbs unstrung, a son, when the priests did not deign to touch him. Or at least, He therefore calls him a son because his sins are forgiven him.

It goes on: “But there were certain of the scribes sitting there, and reasoning in their hearts, Why doth this man speak blasphemies?”

Cyril [ed. note: Nicolai observes on this passage, Nihil tale occurrit in Cyrillo, tametsi blasphemiae ideo a Judaeis improperatae Christo meminit in Johannem, Lib. ii, e.3.]: Now they accuse Him of blasphemy, anticipating the sentence of His death: for there was a command in the Law, that whosoever blasphemed should be put to death. And this charge they laid upon Him, because He claimed for Himself the divine power of remitting sins.

Wherefore it is added, “Who can forgive sin, save God only?” For the Judge of all alone has power to forgive sin.

Bede: Who remits sin by those also to whom He has assigned the power of remitting, and therefore Christ is proved to be very God, for He is able to remit sins as God.

The Jews then are in error, who although they hold the Christ both to be God, and to be able to remit sins, do not however believe that Jesus is the Christ.

But the Arians err much more madly, who [p. 40] although overwhelmed with the words of the Evangelist, so that they cannot deny that Jesus is the Christ, and can remit sin, nevertheless fear not to deny that He is God.

But He Himself, desiring to shame the traitors both by His knowledge of things hidden and by the virtue of His works, manifests Himself to be God.

For there follows: “And immediately when Jesus perceived in His spirit that they so reasoned, He said unto them, Why reason ye these things in your hearts?”

In which He shews Himself to be God, since He can know the hidden things of the heart; and in a manner though silent He speaks thus, With the same power and majesty, by which I look upon your thoughts, I can forgive the sins of men.

Theophylact: But though their thoughts were laid bare, still they remain insensible, refusing to believe that He who knew their hearts could forgive sins, wherefore the Lord proves to them the cure of the soul by that of the body, shewing the invisible by the visible, that which is more difficult by that which is easier, although they did not look upon it as such.

For the Pharisees thought it more difficult to heal the body, as being more open to view; but the soul more easy to cure, because the cure is invisible; so that they reasoned thus, Lo, He does not now cure the body, but heals the unseen soul; if He’d had more power, He would at once have cured the body, and not have fled for refuge to the unseen world.

The Saviour, therefore, shewing that He can do both, says, “Which is easier?” as if He said, I indeed by the healing of the body, which is in reality more easy, but appears to you more difficult, will prove to you the health of the soul, which is really more difficult.

Psuedo-Chrys., Vict. Ant. e Cat. in Marc.: And because it is easier to say than to do, there was still manifestly something to say in opposition, for the work was not yet manifested.

Wherefore He subjoins, “But that ye may know, &c.” as if He said, Since ye doubt My word, I will bring on a work which will confirm what was unseen.

But He says in a marked manner, “On earth to forgive sins,” that He might shew that He has joined the power of the divinity to the human nature by an inseparable union, because although He was made man, yet He remained the Word of God; and although by an economy He conversed on the earth with men, nevertheless He was not prevented from working [p. 41] miracles and from giving remission of sins.

For His human nature did not in any thing take away from these things which essentially belonged to His Divinity, nor the Divinity hinder the Word of God from becoming on earth, according to the flesh, the Son of Man without change and in truth.

Theophylact: Again, He says, “Take up thy bed,” to prove the greater certainty of the miracle, shewing that it is not a mere illusion; and at the same time to shew that He not only healed, but gave strength; thus He not only turns away souls from sin, but gives them the power of working out the commandments.

Bede: A carnal sign therefore is given, that the spiritual sign may be proved, although it belongs to the same power to do away with the distempers of both soul and body.

Whence it follows: “And immediately he arose, took up the bed, and went forth before them all.”

Chrys.: Further, He first healed by the remission of sins that which He had come to seek, that is, a soul, so that when they faithlessly doubted, then He might bring forward a work before them, and in this way His word might be confirmed by the work, and a hidden sign be proved by an open one, that is, the health of the soul by the healing of the body.

Bede: We are also informed, that many sicknesses of body arise from sins, and therefore perhaps sins are first remitted, that the causes of sickness being taken away, health may be restored. For men are afflicted by fleshly troubles for five causes, in order to increase their merits, as Job and the Martyrs; or to preserve their lowliness, as Paul by the messenger of Satan; or that they may perceive and correct their sins, as Miriam, the sister of Moses, and this paralytic; or for the glory of God, as the man born blind and Lazarus; or as the beginnings of the pains of damnation, as Herod and Antiochus.

But wonderful is the virtue of the Divine power, where without the least interval of time, by the command of the Saviour, a speedy health accompanies His words.

Wherefore there follows: “Insomuch that they were all amazed.” Leaving the greater thing, that is, the remission of sins, they only wonder at that which is apparent, that is, the health of the body.

Theophylact: This is not however the paralytic, whose cure [p. 42] is related by John, [John 5] for he had no man with him, this one had four; he is cured in the pool of the sheep market, but this one in a house. It is the same man, however, whose cure is related by Matthew [Matt. 9] and Mark.

But mystically, Christ is still in Capernaum, in the house of consolation.

Bede: Moreover, whilst the Lord is preaching in the house, there is not room for them, not even at the door, because whilst Christ is preaching in Judaea, the Gentiles are not yet able to enter to hear Him, to whom, however, though placed without, he directed the words of His doctrine by His preachers.

Pseudo-Jerome: Again, the palsy is a type of the torpor, in which man lies slothful in the softness of the flesh, though desiring health.

Theophlyact: If therefore I, having the powers of my mind unstrung, remain, whenever I attempt any thing good without strength, as a palsied man, and if I be raised on high by the four Evangelists, and be brought to Christ, and there hear myself called son, then also are my sins quitted by me; for a man is called the son of God because he works the commandments.

Bede: Or else, because there are four virtues, by which a man is through an assured heart exalted so that he merits safety; which virtues some call prudence, fortitude, temperance and justice. Again, they desire to bring the palsied man to Christ, but they are impeded on every side by the crowd which is between them, because often the soul desires to be renewed by the medicine of Divine grace, but through the sluggishness of the grovelling body is held back by the hindrance of old custom. Oftentimes amidst the very sweetness of secret prayer, and, as it may be called, the pleasant converse with God, a crowd of thoughts, cutting off the clear vision of the mind, shuts out Christ from its sight.

Let us not then remain in the lowest ground, where the crowds are bustling, but aim at the roof of the house, that is, the sublimity of the Holy Scripture, and meditate on the law of the Lord.

Theophylact: But how should I be borne to Christ, if the roof be not opened. For the roof is the intellect, which is set above all those things which are within us; here it has much earth about it in the tiles which are made of clay, I mean, earthly things: but if these be taken away, the virtue of the intellect within [p. 43] us is freed from its load. After this let it be let down, that is, humbled. For it does not teach us to be puffed up, because our intellect has its load cleared away, but to be humbled still more.

Bede: Or else, the sick man is let down after the roof is opened, because, when the Scriptures are laid open to us we arrive at the knowledge of Christ, that is, we descend to His lowliness, by the dutifulness of faith. But by the sick man being let down with his bed, it is meant that Christ should be known by man, whilst yet in the flesh.

But by rising from the bed is meant the soul’s rousing itself from carnal desires, in which it was lying in sickness. To take up the bed is to bridle the flesh itself by the bands of continence, and to separate it from earthly pleasures, through the hope of heavenly rewards.

But to take up the bed and to go home is to return to paradise. Or else the man, now healed, who had been sick carries back home his bed, when the soul, after receiving remission of sins, returns, even though encompassed with the body, to its internal watch over itself.

Theophylact: It is necessary to take up also one’s bed, that is the body, to the working of good. For then shall we be able to arrive at contemplation, so that our thoughts should say within us, never have we seen in this way before, that is never understood as we have done since we have been cured of the palsy; for he who is cleansed from sin, sees more purely.

#gospel of mark

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grace-for-the-nations-daily-word · 2 years

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Your word for today

FOUNDATIONS OF FAITH SERIES #35

RESURRECTION OF THE DEAD

THE RESURRECTION OF THE UNJUST (Judgment)

The last resurrection is described by Paul in

I Cor 15:24.

He calls it "the end.

This is the resurrection of the unjust.

When Jesus completes His earthly Millennial reign of 1000 years, God will defeat all His enemies.

The last of these enemies to be conquered will be death.

This will complete God's plan for the world:

Having made known unto us the mystery [or secret] of His will, according to

His good pleasure which He hath purposed in Himself:

That in the dispensation of the fullness of times He might gather together in one all things in Christ, both which are in Heaven, and which are on earth..

Eph 1:9-10

Revelation chapter 20 reveals how the resurrection of the unjust relates to other parts of God's plan.

In this chapter, the Apostle John describes Satan's final attempt to take the authority of God.

This happens at the end of Christ's Millennial reign:

And when the thousand years are over Satan will be loosed...

And shall go out to deceive the nations which are in the four quarters of the earth... to gather them together to battle, the number of whom is as the sand of the sea.

And they went upon the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of Heaven, and devoured them.

And the devil that deceived them was cast into the lake fire and brimstone... and shall be tormented day and night for ever and ever.

Rev 20:7-10

During the Millennium reign, Jerusalem will be the center of Christ's rule over the nations of earth. Satan will be a prisoner during this time.

At the end of the Millennium, Satan will be freed long enough to stage a final rebellion among the Gentile nations.

This will result in an attempt to attack Jerusalem.

God will intervene with fire from Heaven and the rebellion will be defeated.

Satan will be cast into the lake of eternal fire to be tormented forever.

THE END AND ETERNITY

John describes the final resurrection of all the remaining dead:

And I saw a great white throne, and Him that sat on it from whose face the earth and the heaven fled away; and there was found no place for them.

And I saw the dead, small and great, stand before God: and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

And the sea gave up the dead which were in it; and death and Hell delivered up the dead which were in them: and they were judged every man according to their works.

And death and Hell were cast into the lake of fire. This is the second death.

And whosoever was not found written in the book of life was cast into the lake of fire.

Rev 20:11-15

TO SUMMARIZE:

All true believers who have died will be raised from the grave before the 1000 Millennium year reign of Christ.

This is the first resurrection.

It is the resurrection of the just to eternal life.

The majority of those resurrected at the close of the Millennium will be the unrighteous dead.

This is the resurrection of the unjust to damnation.

The Bible tells of another great event which will happen after these resurrections.

This event is known as eternal judgment (we will study it in soon .)

After judgment, the destiny of the unrighteous is the lake of fire which is called in the Bible "the second death.

The wicked already experienced physical death.

Now they will experience the second death of eternal separation from God.

This is spiritual death or the "second death."

The destiny of the righteous is eternity in the presence of God.

Much blessing

2 November ber 2021 daily word

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princeofgod-2021 · 3 years

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LIGHT OF LIFE 64

John 1:4

LIGHT TO THE GENTILES 12 – MANDATE OPPOSED 2

Luk 8:11-12 This is what the story means: The seed is God's message, and the seeds that fell along the road are the people who hear the message. But the devil comes and SNATCHES THE MESSAGE OUT OF THEIR HEARTs, so that they will NOT BELIEVE and be SAVED. CEV

Beloved, I believe I speak everyone’s mind by saying the scripture above always annoys me, when I think how it seems to present the devil’s power as being superior.

We should never forget the potency of the WORD of God:

Heb 4:12 God's word is alive and working. It is sharper than the sharpest sword and cuts all the way into us. It cuts deep to the place where the soul and the spirit are joined. God's word cuts to the center of our joints and our bones. It judges the thoughts and feelings in our hearts. WEB

How could the devil just come along and SNATCH the Word [power, life, Light) of God from men’s hearts; how did he dare to touch the word and them snatch it? Would you also ask such?

As much as Satan may hate, despise and oppose the Light of the Gospel, he cannot touch it.

Joh 1:5 The light shines in the dark, and the dark has NEVER EXTINGUISHED it. GW

So how does Satan seem to have so much power to control men and keep them from seeing the Light and from being saved; God cannot be that weak and struggling to reach men, can He?

Then I read again Matthew’s version of the Opening Scripture and I understood:

Mat 13:19 Those who hear the message about the Kingdom but DO NOT UNDERSTAND it are like the seeds that fell along the path. The Evil One comes and snatches away what was sown in them. GNB

They “did not understand” implied that they grappled with the word inside them and are not readily willing to embrace it.

So, Satan has an “edge” with which to manipulate them.

Act 17:32 As soon as the people heard Paul say that a man had been raised from death, some of them started laughing. Others said, "We will hear you talk about this some other time." CEV

Many persons are struggling with numerous lusts and passions they don’t want to let go of, so the devil capitalizes on such; Satan loves to hide behind men’s weaknesses (Mat 16:23).

Mat 13:22 The seeds that fell among the thornbushes are also people who hear the message. But they start worrying about the needs of this life and are fooled by the desire to get rich. So the message gets choked out, and they never produce anything. CEV

Joh 3:19-20 And this is the test by which men are judged: THE LIGHT HAS COME into the world and men have more love for the dark than for the light, because their acts are evil. THE LIGHT IS HATED BY EVERYONE WHOSE ACTS ARE EVIL and he does not come to the light for fear that his acts will be seen. BBE

So, Satan seems to have so much power to prevent the Light from staying in the hearts of Men but really, he thrives on the weakness in decision of those men, which is based on their lusts.

2Co 4:3-4 But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. KJV

Nothing can ever hide the Gospel, except to the man who has chosen the Dark over the Light. The Gospel is Glorious and even compelling, but it rarely overrules the FREEWILL of man.

What men have yielded themselves to is what controls them and could prevent them from making the needful decision of their lives.

Rom 6:13-14 Nor must you surrender any part of yourselves to sin to be used for wicked purposes. Instead, give yourselves to God, as those who have been brought from death to life, and surrender your whole being to him to be used for righteous purposes. Sin must not be your master; for you do not live under law but under God's grace. GNB

Why could there be a religion where men are allowed to marry 4 wives, and then promised 7 virgins in “heaven” if they kill Christians for their god, an if they reject Christianity?

Because men love wicked and senseless violence (Jer 17;9), apart from promiscuity, so they will go with Satan. Remember how men forced Moses to approve Divorce?

Mat 19:8 Jesus replied, "You are so heartless! That's why Moses allowed you to divorce your wife. But from the beginning God did not intend it to be that way. CEV

So, we see here that it is actually the people manipulating Divine Authority to fulfill their own personal lusts.

In the end, we may have to agree that it is actually people using Satan as excuse.

But the Gospel power is still working, no matter the opposition of Satan. Jesus fed thousands, twice, and did many Miracles to help them believe.

After Pentecost, Peter didn’t have to do much miracles before thousands gave their lives to Christ. Satan cannot stop God’s work, ever!

May God’s unquenchable Light, well up in all of our lives, in Jesus name, Amen.

Be back on Wednesday to further explore this subtopic.

Keep Shinning!

Brother Prince

Monday, July 05, 2021.

08055125517; 08023904307

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frederickwiddowson · 4 years

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Genesis 49:22-27 comments: Jacob’s prophecies to Joseph and Benjamin

Genesis 49:22 ¶ Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall: 23 The archers have sorely grieved him, and shot at him, and hated him: 24 But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:) 25 Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: 26 The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren. 27 Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.

Joseph’s has two sons, one Ephraim and the other Manasseh.

41:52 And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction.

Joseph was a fruitful bough, not only in his progeny but in his career in Egypt and in delivering his family from the famine. A bough is a branch.

Judges 9:48 And Abimelech gat him up to mount Zalmon, he and all the people that were with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it, and laid it on his shoulder, and said unto the people that were with him, What ye have seen me do, make haste, and do as I have done.

Isaiah 17:9 In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation.

Christ is referred to as the Branch in prophecy regarding His first appearance and His millennial reign.

Jeremiah 33:14 Behold, the days come, saith the LORD, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah. 15 In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. 16 In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The LORD our righteousness.

Zechariah 3:8 Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH.

Zechariah 6:12 And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD:

Regarding the branch, the bough, and a well, notice this statement by Jesus and, in fact, read the context of His encounter with the woman by the well.

John 4:14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

Notice the wall of separation between Jew and Gentile that Christ overcame.

Ephesians 2:14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

Joseph’s brothers, likened to archers, tried to kill him but God made him strong and he overcame. Joseph has truly been blessed and used by God.

An interesting thing to note is that Ishmael, considered by Muslims to be a prophet and an ancestor of Mohammed as well as the father of the Arab people having links to Mecca and the construction of the Kaaba, was an archer.

Genesis 21:20 And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer.

Note the symbolism with the great conqueror at the end of human history, enemy of Christ and Christians…

Revelation 6:2 And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.

Verse 24 gives us a prophecy of Christ. Christ is ultimately the shepherd, the stone of Israel and cornerstone of the church.

John 10:11 I am the good shepherd: the good shepherd giveth his life for the sheep…14 I am the good shepherd, and know my sheep, and am known of mine.

Ephesians 2:20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21 In whom all the building fitly framed together groweth unto an holy temple in the Lord: 22 In whom ye also are builded together for an habitation of God through the Spirit.

He is the spiritual Rock that followed Israel in the wilderness. Notice as you read Exodus and Psalms the importance of the rock.

One example in the wilderness journeys of the Hebrews would be;

Exodus 17:6 Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.

Isaiah 8:14 And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.

1Corinthians 10:4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.

The everlasting hills presents us with an interesting point. Ezekiel will use Joseph and Ephraim as an example of all Israel in a prophecy that can only come true during the millennial reign of Christ with Christ as a type of David, who represents God’s king (2Samuel 23:3 for the quality of a king.)

Ezekiel 37:15 ¶ The word of the LORD came again unto me, saying, 16 Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: 17 And join them one to another into one stick; and they shall become one in thine hand. 18 And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? 19 Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. 20 And the sticks whereon thou writest shall be in thine hand before their eyes. 21 And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: 22 And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: 23 Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. 24 And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. 25 And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince for ever. 26 Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. 27 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. 28 And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.

Benjamin had Ehud the judge and Saul the king from his tribe. Also, from Benjamin came Mordecai and Esther. Paul, the great minister to the Gentiles in the New Testament, was also a Benjamite. Truly, this tribe will play a great part in God’s ministry of reconciliation toward mankind. In Judges we see that Benjamin comes near to being wiped out and are a very warlike tribe. Jacob’s prophecy of his beloved youngest son’s progeny shows that this goes beyond just speaking of the future of his child.

Regarding Paul, Matthew Henry makes the point that he devoured the prey or prosecuted Christians in the beginning and divided the spoil, gathering Christians for Christ, as a preacher, later. This brings to mind a parable Christ told about how He spoiled, took, Satan’s goods, people, by those He drew to Himself.

Matthew 12:28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. 29 Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. 30 He that is not with me is against me; and he that gathereth not with me scattereth abroad.

This is not to say I have written the definitive word on these prophecies but that these are things to consider. There are many more connections to be made and literally hundreds of sermons to be gleaned from these Biblical cross-references. There is more to preach on than attendance, giving, and soul-winning most certainly.

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mr-truth-posts-blog · 7 years

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The 144000 who r they?

September 22, 2017

Narrow Way

The 144000 who r they?"

by Doug Batchelder

Several branches of the armed services have an elite team of commandos that are carefully trained in guerrilla warfare and other special combat conditions. To qualify for one of these units, a person must pass through an incredibly grueling process of physical and mental training. Only those who demonstrate unflinching self control and perfect obedience are chosen. These special-forces commandos are assigned difficult and dangerous missions, such as rapidly attacking enemy troops or raiding behind enemy lines. Their job is to lead the way for the main troops. Because of their thorough training, a small team of commandos is often able to achieve great victories. During the Gulf War, a team of about a dozen Navy Seals were able to create a diversion on the beaches of Kuwait that fooled the entire Iraqi army into thinking that the U.S. attack was coming from the sea.

The 12 apostles were a type of special-forces unit during the time of Jesus’ first coming. After three and one-half years of intensive personal training with Jesus, God was able to use them to achieve great victories. They were able to penetrate Satan’s dominion and spearhead a great revival.

The book of Revelation tells us of another special-forces unit that will do a mighty work in the last days. Known as the 144,000, they have a critical mission to prepare the world for Jesus’ second coming. They enjoy a special relationship with the Lamb, sing a special song, and are sealed with a special name. Who is this holy army? To find out, let’s first look at the two main passages that describe this grand assembly.

Who Are They? Revelation 7:1-4 states: “After these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.”

Then the Scripture lists 12,000 from each of the following 12 tribes: Judah, Reuben, Gad, Asher, Naphtali, Manasseh, Simeon, Levi, Issachar, Zebulun, Joseph, and Benjamin.

The next main passage that describes the 144,000 is Revelation 14:1-5: “And I looked, and, lo, a Lamb stood on the mount Sion [Mount Zion], and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile [deceit]: for they are without fault before the throne of God.”

I should mention that when we explore these things, we venture on holy ground. I share the following study with confidence, but I also realize and respect that others may have a different interpretation.

The Twelve Tribes Perhaps one of the first things we should ask is whether or not the 144,000 are actually 12,000 literal Israelites from each of these respective tribes. I don’t want to be tedious, but to really understand this subject we should briefly review what the Bible says about the Old Testament tribes. First, there were actually 13 tribes. Twelve tribes came from the 12 sons of Jacob, who the Lord renamed Israel. But because Joseph was sold into slavery by his older brothers, he was separated from his family for many years. After Joseph finally reunited with his father, Jacob promised to compensate by adopting Joseph’s two sons as his own, to be numbered with his sons in place of Joseph. “Now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine.” Genesis 48:5. Hence, Joseph would be numbered twice through his sons.

One reason you still find only 12 tribes mentioned throughout the Bible is that after the Levites were chosen to be the priests for Israel, they were excluded from receiving a specific territory inheritance (Deuteronomy 10:8, 9; 18:1) and from census figures (Numbers 1:49). Instead, they were to spread out among all the tribes as teachers and priests.

There are several reasons why the tribes mentioned in Revelation chapter 7 can’t possibly be literal Israelite tribes. The Old Testament reveals that 10 of the 12 tribes were carried away by the Assyrians in 722 B.C. “In the ninth year of Hoshea, the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes.” 2 Kings 17:6.

History records that long before the time of Jesus, some of the 10 tribes returned to Samaria after intermarrying with the Assyrians. Their descendants, known as Samaritans, were hated by the Jews because they were no longer “pure” Israelites in blood or religion. In fact, because the 10 tribes have been so thoroughly scattered around the world and absorbed by their host nations, today a person would be hard pressed to find even one pure descendant from the tribe of Gad, Asher, Naphtali, Manasseh, or Simeon-much less 12,000 of them!

Another strong clue that Revelation is not speaking of the literal Israelite tribes is that in the Old Testament, the 12 tribes were very unequal in population numbers. Judah was very large, while Benjamin was very small. God divided the promised land in proportion to each tribe’s needs. But the 144,000 is composed of 12,000 per tribe, right across the board.

So who does make up this group? I believe the answer to this question lies in the fact that God’s promises to literal Israel now apply to spiritual Israel. Since the year A.D. 34, the prophecies and attention of Scripture have focused on the children of faith-either Jew or Gentile. “For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit.” Romans 2:28, 29. “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Galatians 3:29.

What’s in a Name? My first clue that there must be a spiritual meaning to the 144,000 was the way in which the tribes are listed in Revelation 7:5-8. This is the only time in Scripture that the names of the tribes appear in this order. Reuben, the firstborn of Jacob, is listed as second while Judah, fourth in birth order, is listed as first. Joseph and Levi are included, while Ephraim and Dan are left out. Why?

Because “Dan shall be a serpent by the way, an adder [viper] in the path, that biteth the horse heels, so that his rider shall fall backward” (Genesis 49:17), and “Ephraim is joined to idols: let him alone” (Hosea 4:17).

In the Bible, a serpent is a symbol of Satan. The critical, backbiting nature of Dan aligned this tribe with the kingdom of Satan instead of the kingdom of God. Likewise, the tribe of Ephraim had forsaken the God of Israel and had embraced paganism. Hence, Ephraim and Dan are left out of the 144,000.

Jewish names always had a meaning that depicted some characteristic of the child or an event connected with his birth. For example, Genesis 29:32-35says: “Leah conceived, and bare a son, and she called his name Reuben: for she said, Surely the Lord hath looked upon my affliction; now therefore my husband will love me. And she conceived again, and bare a son; and said, Because the Lord hath heard that I was hated, he hath therefore given me this son also: and she called his name Simeon. And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi. And she conceived again, and bare a son: and she said, Now I will praise the Lord: therefore she called his name Judah.”

In fact, Rachel and Leah made prophetic statements for all 12 of Jacob’s sons. Here are the names of the tribes that make up the 144,000 (in the order listed in Revelation chapter 7), together with the meaning of each name:

1.Judah =“I will praise the Lord”

2.Reuben =“He has looked on me”

3.Gad =“Granted good fortune”

4.Asher =“Happy am I”

5.Naphtali =“My wrestling”

6.Manasseh =“Making me to forget”

7.Simeon =“God hears me”

8.Levi =“Joined to me”

9.Issachar =“Purchased Me”

10.Zebulun =“Dwelling”

11.Joseph =“God will add to me”

12.Benjamin =“Son of His right hand”

Now notice what happens when the meaning of the names are combined, in the same order, into a paragraph:

“I will praise the Lord for He has looked on me and granted good fortune. Happy am I because my wrestling God is making me to forget. God hears me and is joined to me. He has purchased me a dwelling. God will add to me the Son of His right hand.” (The words in italics are supplied to complete each thought.)

These names describe the story of the church’s struggle, redemption, victory, and marriage to the Lamb.

How Many? Now let’s address the next big question. Is 144,000 a literal number? Well, perhaps I should answer that question with another question. Are the other numbers in Revelation literal? Will there be 12 gates and 12 foundations in the holy city? Are there really 12 different kinds of fruit on the tree of life? Yes, of course. Our understanding of the dimensions of the New Jerusalem is likewise based upon the assumption that these numbers are real.

Even the numbers used to describe prophetic time periods in the book of Revelation are precise measures. The numbers would be useless for reckoning if they were merely symbolic.

Although the number of the 144,000 may be exact, it will be humanly impossible to identify the individuals who make up this special group. When Jesus walked the earth, it was easy to determine His 12 most devoted followers. But the 144,000 in the last days are spiritual Jews, scattered across the circle of the earth and leading out in a magnificent revival.

Now some may be thinking, “How can you say that the names are symbolic but the number is literal?” It’s simple. Jesus did. He did not seem to care which tribes the 12 apostles came from, but He did purposely choose 12 of them. Also remember that all of the numbers in Revelation depict a specific value, while all the proper names in Revelation are symbols (the Lamb, the Dragon, the Lion, Balaam, Jezebel, etc.).

For these reasons and others, I believe the number 144,000 is a precise figure. Just as there were actually 12 literal tribes in the Old Testament and exactly 12 apostles in the New Testament, there will be 12 times 12,000 spiritual apostles in the last days.

Many have wondered, “If this number is not just a symbol, then will the 144,000 be the only ones saved in the last days? And if only 144,000 will be saved, then what are my chances?”

Let’s do some simple figuring. The ratio of 144,000 to six billion (the approximate world population at the present time) would mean that one person in 41,666 alive would be saved if Jesus were to come today. This statistic is much better than the odds offered by most state lotteries, but we would all agree that it’s pretty slim for the hope of salvation.

The Bible does not teach that the 144,000 are to be the only ones saved in the last days. Immediately after listing the tribes of the 144,000, the prophet sees that “a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands.” Revelation 7:9.

In verse 13, one of the 24 elders asks John who these people are that are clothed in white robes, and from where they came. Then in verse 14, he answers his own question: “These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.”

Now the Bible speaks of two great tribulations in prophecy. One was during the papal persecution of the Dark Ages, when millions of Christians were slain. But the primary “great tribulation” must refer to the time just before Christ’s second coming, as referred to in Daniel 12:1, 2: “And there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.”

The Number Twelve The key to understanding the 144,000 may be the number itself. In the Bible, the number 12 almost always represents leadership of the church. There were 12 patriarchs from Seth to Noah, then 12 from Shem to Jacob. Twelve spies led the way to the promised land, and there were 12 judges from Othniel to Samuel.

There is an interesting story in the Gospels of how in one hour, Jesus healed a woman who had been bleeding for 12 years and then went immediately to resurrect a girl who was 12 years old (Mark 5:25-42). The first woman represents the Old Testament church with a continual flow of sacrificial blood. The young girl represents the New Testament church that came to life after Christ’s resurrection. They both touched Him the same day and were made whole.

God’s church is also pictured in Revelation 12:1, which says: “And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.” The 12 stars above the woman’s head are a symbol of the inspired leadership of the church (1 Corinthians 11:10).

Exodus 39:14 tells us that there were 12 precious stones on Aaron’s breastplate, “according to the names of the children of Israel, twelve, according to their names, like the engravings of a signet, every one with his name, according to the twelve tribes.” These stones appear to be identical to the foundation stones of the New Jerusalem (see Revelation 21:19, 20). “That great city, the holy Jerusalem … had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel.” “And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.” Revelation 21:10, 12, 14.

The number 12 appears time after time throughout Scripture. King David appointed 24 groups of 12 (a total of 288) to lead music of praise in the temple (1 Chronicles chapter 25). Similarly, Revelation 4:4 describes two groups of 12 (a total of 24) elders who sit around the throne of God. This represents the 12 tribes of the Old Testament and the 12 apostles of the New Testament.

Jesus promised His disciples, “Ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” Matthew 19:28. And in Revelation, Jesus makes a similar promise to some who will come out of the last age of the church, known as Laodicea (which means “judging the people”). He says, “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.” Revelation 3:21.

In heaven, it seems there will be an expanding square formation around God’s throne. First there is God Himself on His throne. Then the four creatures, then the 24 elders in a square around them with six on each side, then the 144,000 in a perfect square with 36,000 on each side, then the great multitude all around them. The perfect order and harmony of this assembly is astounding!

Their Mission The 144,000 live during the last age of the church and share the experience of the early apostles.

At the time of His first coming, Jesus chose 12 men whose primary mission was to reach Israel. And as a result of the outpouring of the former rain during the Pentecost revival, the 12 apostles reached thousands. Matthew 10:5, 6 says: “These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel.”

In the last days, Jesus will use 144,000 (12 times 12,000) spiritual apostles, whose primary mission is to reach the world with the news of His second coming. The great multitude spoken of in Revelation chapter 7 is converted by the influence and preaching of the 144,000 following the outpouring of the Holy Spirit in the latter rain.

The prophet Joel referred to both of these events when he wrote: “And it shall come to pass afterward, that I will pour out my spirit on all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit.” Joel 2:28, 29.

Please keep in mind that the 144,000 are not the only ones preaching the gospel in the last days. Just as the 12 apostles were part of a larger group of 120 disciples leading out in the Pentecostal revival, so the 144,000 are leaders in the end-time revival, but not the only ones preaching.

I believe it is also significant to note that Jesus chose the 12 apostles from the laity, not the priesthood. In the same way, the 144,000 will not likely be composed only of ordained ministers. Rather, I believe it will largely be made up of lay persons.

Acts chapter 1 describes an interesting sequence of events that took place just before the outpouring of the Holy Spirit in the former rain. First, the disciples focused on Jesus (verses 10, 11). Then they prayed and put aside their differences (verses 13, 14). Finally, they chose Matthias to replace Judas, the apostle who had died (verses 16-26). Notice that as soon as the number 12 was complete, the Holy Spirit was poured out in the Upper Room (Acts chapter 2).

Even now, Jesus is training an army of special forces to lead in this final mission of rescuing God’s children, who have become Satan’s prisoners of war. Revelation 14:4 proclaims of the 144,000: “These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth.”

If we desire to be among those who follow the Lamb throughout eternity, we must first learn to follow Him here, now. Then together we can sing the song of Moses and the Lamb.

#144000 #my art #my god #oh my god #godisgood #truthseeker #truthbetold #truth #lifestyle #heaven

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evilsatisfaction · 2 years

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#doomstone #for those whom satan hath joined #heavy metal #doom metal #black metal #usbm

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readbookywooks · 7 years

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All night the dreadless Angel, unpursued, Through Heaven's wide champain held his way; till Morn, Waked by the circling Hours, with rosy hand Unbarred the gates of light. There is a cave Within the mount of God, fast by his throne, Where light and darkness in perpetual round Lodge and dislodge by turns, which makes through Heaven Grateful vicissitude, like day and night; Light issues forth, and at the other door Obsequious darkness enters, till her hour To veil the Heaven, though darkness there might well Seem twilight here: And now went forth the Morn Such as in highest Heaven arrayed in gold Empyreal; from before her vanished Night, Shot through with orient beams; when all the plain Covered with thick embattled squadrons bright, Chariots, and flaming arms, and fiery steeds, Reflecting blaze on blaze, first met his view: War he perceived, war in procinct; and found Already known what he for news had thought To have reported: Gladly then he mixed Among those friendly Powers, who him received With joy and acclamations loud, that one, That of so many myriads fallen, yet one Returned not lost. On to the sacred hill They led him high applauded, and present Before the seat supreme; from whence a voice, From midst a golden cloud, thus mild was heard. Servant of God. Well done; well hast thou fought The better fight, who single hast maintained Against revolted multitudes the cause Of truth, in word mightier than they in arms; And for the testimony of truth hast borne Universal reproach, far worse to bear Than violence; for this was all thy care To stand approved in sight of God, though worlds Judged thee perverse: The easier conquest now Remains thee, aided by this host of friends, Back on thy foes more glorious to return, Than scorned thou didst depart; and to subdue By force, who reason for their law refuse, Right reason for their law, and for their King Messiah, who by right of merit reigns. Go, Michael, of celestial armies prince, And thou, in military prowess next, Gabriel, lead forth to battle these my sons Invincible; lead forth my armed Saints, By thousands and by millions, ranged for fight, Equal in number to that Godless crew Rebellious: Them with fire and hostile arms Fearless assault; and, to the brow of Heaven Pursuing, drive them out from God and bliss, Into their place of punishment, the gulf Of Tartarus, which ready opens wide His fiery Chaos to receive their fall. So spake the Sovran Voice, and clouds began To darken all the hill, and smoke to roll In dusky wreaths, reluctant flames, the sign Of wrath awaked; nor with less dread the loud Ethereal trumpet from on high 'gan blow: At which command the Powers militant, That stood for Heaven, in mighty quadrate joined Of union irresistible, moved on In silence their bright legions, to the sound Of instrumental harmony, that breathed Heroick ardour to adventurous deeds Under their God-like leaders, in the cause Of God and his Messiah. On they move Indissolubly firm; nor obvious hill, Nor straitening vale, nor wood, nor stream, divides Their perfect ranks; for high above the ground Their march was, and the passive air upbore Their nimble tread; as when the total kind Of birds, in orderly array on wing, Came summoned over Eden to receive Their names of thee; so over many a tract Of Heaven they marched, and many a province wide, Tenfold the length of this terrene: At last, Far in the horizon to the north appeared From skirt to skirt a fiery region, stretched In battailous aspect, and nearer view Bristled with upright beams innumerable Of rigid spears, and helmets thronged, and shields Various, with boastful argument portrayed, The banded Powers of Satan hasting on With furious expedition; for they weened That self-same day, by fight or by surprise, To win the mount of God, and on his throne To set the Envier of his state, the proud Aspirer; but their thoughts proved fond and vain In the mid way: Though strange to us it seemed At first, that Angel should with Angel war, And in fierce hosting meet, who wont to meet So oft in festivals of joy and love Unanimous, as sons of one great Sire, Hymning the Eternal Father: But the shout Of battle now began, and rushing sound Of onset ended soon each milder thought. High in the midst, exalted as a God, The Apostate in his sun-bright chariot sat, Idol of majesty divine, enclosed With flaming Cherubim, and golden shields; Then lighted from his gorgeous throne, for now "twixt host and host but narrow space was left, A dreadful interval, and front to front Presented stood in terrible array Of hideous length: Before the cloudy van, On the rough edge of battle ere it joined, Satan, with vast and haughty strides advanced, Came towering, armed in adamant and gold; Abdiel that sight endured not, where he stood Among the mightiest, bent on highest deeds, And thus his own undaunted heart explores. O Heaven! that such resemblance of the Highest Should yet remain, where faith and realty Remain not: Wherefore should not strength and might There fail where virtue fails, or weakest prove Where boldest, though to fight unconquerable? His puissance, trusting in the Almighty's aid, I mean to try, whose reason I have tried Unsound and false; nor is it aught but just, That he, who in debate of truth hath won, Should win in arms, in both disputes alike Victor; though brutish that contest and foul, When reason hath to deal with force, yet so Most reason is that reason overcome. So pondering, and from his armed peers Forth stepping opposite, half-way he met His daring foe, at this prevention more Incensed, and thus securely him defied. Proud, art thou met? thy hope was to have reached The highth of thy aspiring unopposed, The throne of God unguarded, and his side Abandoned, at the terrour of thy power Or potent tongue: Fool!not to think how vain Against the Omnipotent to rise in arms; Who out of smallest things could, without end, Have raised incessant armies to defeat Thy folly; or with solitary hand Reaching beyond all limit, at one blow, Unaided, could have finished thee, and whelmed Thy legions under darkness: But thou seest All are not of thy train; there be, who faith Prefer, and piety to God, though then To thee not visible, when I alone Seemed in thy world erroneous to dissent From all: My sect thou seest;now learn too late How few sometimes may know, when thousands err. Whom the grand foe, with scornful eye askance, Thus answered. Ill for thee, but in wished hour Of my revenge, first sought for, thou returnest From flight, seditious Angel! to receive Thy merited reward, the first assay Of this right hand provoked, since first that tongue, Inspired with contradiction, durst oppose A third part of the Gods, in synod met Their deities to assert; who, while they feel Vigour divine within them, can allow Omnipotence to none. But well thou comest Before thy fellows, ambitious to win From me some plume, that thy success may show Destruction to the rest: This pause between, (Unanswered lest thou boast) to let thee know, At first I thought that Liberty and Heaven To heavenly souls had been all one; but now I see that most through sloth had rather serve, Ministring Spirits, trained up in feast and song! Such hast thou armed, the minstrelsy of Heaven, Servility with freedom to contend, As both their deeds compared this day shall prove. To whom in brief thus Abdiel stern replied. Apostate! still thou errest, nor end wilt find Of erring, from the path of truth remote: Unjustly thou depravest it with the name Of servitude, to serve whom God ordains, Or Nature: God and Nature bid the same, When he who rules is worthiest, and excels Them whom he governs. This is servitude, To serve the unwise, or him who hath rebelled Against his worthier, as thine now serve thee, Thyself not free, but to thyself enthralled; Yet lewdly darest our ministring upbraid. Reign thou in Hell, thy kingdom; let me serve In Heaven God ever blest, and his divine Behests obey, worthiest to be obeyed; Yet chains in Hell, not realms, expect: Mean while From me returned, as erst thou saidst, from flight, This greeting on thy impious crest receive. So saying, a noble stroke he lifted high, Which hung not, but so swift with tempest fell On the proud crest of Satan, that no sight, Nor motion of swift thought, less could his shield, Such ruin intercept: Ten paces huge He back recoiled; the tenth on bended knee His massy spear upstaid; as if on earth Winds under ground, or waters forcing way, Sidelong had pushed a mountain from his seat, Half sunk with all his pines. Amazement seised The rebel Thrones, but greater rage, to see Thus foiled their mightiest; ours joy filled, and shout, Presage of victory, and fierce desire Of battle: Whereat Michael bid sound The Arch-Angel trumpet; through the vast of Heaven It sounded, and the faithful armies rung Hosanna to the Highest: Nor stood at gaze The adverse legions, nor less hideous joined The horrid shock. Now storming fury rose, And clamour such as heard in Heaven till now Was never; arms on armour clashing brayed Horrible discord, and the madding wheels Of brazen chariots raged; dire was the noise Of conflict; over head the dismal hiss Of fiery darts in flaming vollies flew, And flying vaulted either host with fire. So under fiery cope together rushed Both battles main, with ruinous assault And inextinguishable rage. All Heaven Resounded; and had Earth been then, all Earth Had to her center shook. What wonder? when Millions of fierce encountering Angels fought On either side, the least of whom could wield These elements, and arm him with the force Of all their regions: How much more of power Army against army numberless to raise Dreadful combustion warring, and disturb, Though not destroy, their happy native seat; Had not the Eternal King Omnipotent, From his strong hold of Heaven, high over-ruled And limited their might; though numbered such As each divided legion might have seemed A numerous host; in strength each armed hand A legion; led in fight, yet leader seemed Each warriour single as in chief, expert When to advance, or stand, or turn the sway Of battle, open when, and when to close The ridges of grim war: No thought of flight, None of retreat, no unbecoming deed That argued fear; each on himself relied, As only in his arm the moment lay Of victory: Deeds of eternal fame Were done, but infinite; for wide was spread That war and various; sometimes on firm ground A standing fight, then, soaring on main wing, Tormented all the air; all air seemed then Conflicting fire. Long time in even scale The battle hung; till Satan, who that day Prodigious power had shown, and met in arms No equal, ranging through the dire attack Of fighting Seraphim confused, at length Saw where the sword of Michael smote, and felled Squadrons at once; with huge two-handed sway Brandished aloft, the horrid edge came down Wide-wasting; such destruction to withstand He hasted, and opposed the rocky orb Of tenfold adamant, his ample shield, A vast circumference. At his approach The great Arch-Angel from his warlike toil Surceased, and glad, as hoping here to end Intestine war in Heaven, the arch-foe subdued Or captive dragged in chains, with hostile frown And visage all inflamed first thus began. Author of evil, unknown till thy revolt, Unnamed in Heaven, now plenteous as thou seest These acts of hateful strife, hateful to all, Though heaviest by just measure on thyself, And thy adherents: How hast thou disturbed Heaven's blessed peace, and into nature brought Misery, uncreated till the crime Of thy rebellion! how hast thou instilled Thy malice into thousands, once upright And faithful, now proved false! But think not here To trouble holy rest; Heaven casts thee out From all her confines. Heaven, the seat of bliss, Brooks not the works of violence and war. Hence then, and evil go with thee along, Thy offspring, to the place of evil, Hell; Thou and thy wicked crew! there mingle broils, Ere this avenging sword begin thy doom, Or some more sudden vengeance, winged from God, Precipitate thee with augmented pain. So spake the Prince of Angels; to whom thus The Adversary. Nor think thou with wind Of aery threats to awe whom yet with deeds Thou canst not. Hast thou turned the least of these To flight, or if to fall, but that they rise Unvanquished, easier to transact with me That thou shouldst hope, imperious, and with threats To chase me hence? err not, that so shall end The strife which thou callest evil, but we style The strife of glory; which we mean to win, Or turn this Heaven itself into the Hell Thou fablest; here however to dwell free, If not to reign: Mean while thy utmost force, And join him named Almighty to thy aid, I fly not, but have sought thee far and nigh. They ended parle, and both addressed for fight Unspeakable; for who, though with the tongue Of Angels, can relate, or to what things Liken on earth conspicuous, that may lift Human imagination to such highth Of Godlike power? for likest Gods they seemed, Stood they or moved, in stature, motion, arms, Fit to decide the empire of great Heaven. Now waved their fiery swords, and in the air Made horrid circles; two broad suns their shields Blazed opposite, while Expectation stood In horrour: From each hand with speed retired, Where erst was thickest fight, the angelick throng, And left large field, unsafe within the wind Of such commotion; such as, to set forth Great things by small, if, nature's concord broke, Among the constellations war were sprung, Two planets, rushing from aspect malign Of fiercest opposition, in mid sky Should combat, and their jarring spheres confound. Together both with next to almighty arm Up-lifted imminent, one stroke they aimed That might determine, and not need repeat, As not of power at once; nor odds appeared In might or swift prevention: But the sword Of Michael from the armoury of God Was given him tempered so, that neither keen Nor solid might resist that edge: it met The sword of Satan, with steep force to smite Descending, and in half cut sheer; nor staid, But with swift wheel reverse, deep entering, shared All his right side: Then Satan first knew pain, And writhed him to and fro convolved; so sore The griding sword with discontinuous wound Passed through him: But the ethereal substance closed, Not long divisible; and from the gash A stream of necturous humour issuing flowed Sanguine, such as celestial Spirits may bleed, And all his armour stained, ere while so bright. Forthwith on all sides to his aid was run By Angels many and strong, who interposed Defence, while others bore him on their shields Back to his chariot, where it stood retired From off the files of war: There they him laid Gnashing for anguish, and despite, and shame, To find himself not matchless, and his pride Humbled by such rebuke, so far beneath His confidence to equal God in power. Yet soon he healed; for Spirits that live throughout Vital in every part, not as frail man In entrails, heart of head, liver or reins, Cannot but by annihilating die; Nor in their liquid texture mortal wound Receive, no more than can the fluid air: All heart they live, all head, all eye, all ear, All intellect, all sense; and, as they please, They limb themselves, and colour, shape, or size Assume, as?kikes them best, condense or rare. Mean while in other parts like deeds deserved Memorial, where the might of Gabriel fought, And with fierce ensigns pierced the deep array Of Moloch, furious king; who him defied, And at his chariot-wheels to drag him bound Threatened, nor from the Holy One of Heaven Refrained his tongue blasphemous; but anon Down cloven to the waist, with shattered arms And uncouth pain fled bellowing. On each wing Uriel, and Raphael, his vaunting foe, Though huge, and in a rock of diamond armed, Vanquished Adramelech, and Asmadai, Two potent Thrones, that to be less than Gods Disdained, but meaner thoughts learned in their flight, Mangled with ghastly wounds through plate and mail. Nor stood unmindful Abdiel to annoy The atheist crew, but with redoubled blow Ariel, and Arioch, and the violence Of Ramiel scorched and blasted, overthrew. I might relate of thousands, and their names Eternize here on earth; but those elect Angels, contented with their fame in Heaven, Seek not the praise of men: The other sort, In might though wonderous and in acts of war, Nor of renown less eager, yet by doom Cancelled from Heaven and sacred memory, Nameless in dark oblivion let them dwell. For strength from truth divided, and from just, Illaudable, nought merits but dispraise And ignominy; yet to glory aspires Vain-glorious, and through infamy seeks fame: Therefore eternal silence be their doom. And now, their mightiest quelled, the battle swerved, With many an inroad gored; deformed rout Entered, and foul disorder; all the ground With shivered armour strown, and on a heap Chariot and charioteer lay overturned, And fiery-foaming steeds; what stood, recoiled O'er-wearied, through the faint Satanick host Defensive scarce, or with pale fear surprised, Then first with fear surprised, and sense of pain, Fled ignominious, to such evil brought By sin of disobedience; till that hour Not liable to fear, or flight, or pain. Far otherwise the inviolable Saints, In cubick phalanx firm, advanced entire, Invulnerable, impenetrably armed; Such high advantages their innocence Gave them above their foes; not to have sinned, Not to have disobeyed; in fight they stood Unwearied, unobnoxious to be pained By wound, though from their place by violence moved, Now Night her course began, and, over Heaven Inducing darkness, grateful truce imposed, And silence on the odious din of war: Under her cloudy covert both retired, Victor and vanquished: On the foughten field Michael and his Angels prevalent Encamping, placed in guard their watches round, Cherubick waving fires: On the other part, Satan with his rebellious disappeared, Far in the dark dislodged; and, void of rest, His potentates to council called by night; And in the midst thus undismayed began. O now in danger tried, now known in arms Not to be overpowered, Companions dear, Found worthy not of liberty alone, Too mean pretence! but what we more affect, Honour, dominion, glory, and renown; Who have sustained one day in doubtful fight, (And if one day, why not eternal days?) What Heaven's Lord had powerfullest to send Against us from about his throne, and judged Sufficient to subdue us to his will, But proves not so: Then fallible, it seems, Of future we may deem him, though till now Omniscient thought. True is, less firmly armed, Some disadvantage we endured and pain, Till now not known, but, known, as soon contemned; Since now we find this our empyreal form Incapable of mortal injury, Imperishable, and, though pierced with wound, Soon closing, and by native vigour healed. Of evil then so small as easy think The remedy; perhaps more valid arms, Weapons more violent, when next we meet, May serve to better us, and worse our foes, Or equal what between us made the odds, In nature none: If other hidden cause Left them superiour, while we can preserve Unhurt our minds, and understanding sound, Due search and consultation will disclose. He sat; and in the assembly next upstood Nisroch, of Principalities the prime; As one he stood escaped from cruel fight, Sore toiled, his riven arms to havock hewn, And cloudy in aspect thus answering spake. Deliverer from new Lords, leader to free Enjoyment of our right as Gods; yet hard For Gods, and too unequal work we find, Against unequal arms to fight in pain, Against unpained, impassive; from which evil Ruin must needs ensue; for what avails Valour or strength, though matchless, quelled with pain Which all subdues, and makes remiss the hands Of mightiest? Sense of pleasure we may well Spare out of life perhaps, and not repine, But live content, which is the calmest life: But pain is perfect misery, the worst Of evils, and, excessive, overturns All patience. He, who therefore can invent With what more forcible we may offend Our yet unwounded enemies, or arm Ourselves with like defence, to me deserves No less than for deliverance what we owe. Whereto with look composed Satan replied. Not uninvented that, which thou aright Believest so main to our success, I bring. Which of us who beholds the bright surface Of this ethereous mould whereon we stand, This continent of spacious Heaven, adorned With plant, fruit, flower ambrosial, gems, and gold; Whose eye so superficially surveys These things, as not to mind from whence they grow Deep under ground, materials dark and crude, Of spiritous and fiery spume, till touched With Heaven's ray, and tempered, they shoot forth So beauteous, opening to the ambient light? These in their dark nativity the deep Shall yield us, pregnant with infernal flame; Which, into hollow engines, long and round, Thick rammed, at the other bore with touch of fire Dilated and infuriate, shall send forth From far, with thundering noise, among our foes Such implements of mischief, as shall dash To pieces, and o'erwhelm whatever stands Adverse, that they shall fear we have disarmed The Thunderer of his only dreaded bolt. Nor long shall be our labour; yet ere dawn, Effect shall end our wish. Mean while revive; Abandon fear; to strength and counsel joined Think nothing hard, much less to be despaired. He ended, and his words their drooping cheer Enlightened, and their languished hope revived. The invention all admired, and each, how he To be the inventer missed; so easy it seemed Once found, which yet unfound most would have thought Impossible: Yet, haply, of thy race In future days, if malice should abound, Some one intent on mischief, or inspired With devilish machination, might devise Like instrument to plague the sons of men For sin, on war and mutual slaughter bent. Forthwith from council to the work they flew; None arguing stood; innumerable hands Were ready; in a moment up they turned Wide the celestial soil, and saw beneath The originals of nature in their crude Conception; sulphurous and nitrous foam They found, they mingled, and, with subtle art, Concocted and adusted they reduced To blackest grain, and into store conveyed: Part hidden veins digged up (nor hath this earth Entrails unlike) of mineral and stone, Whereof to found their engines and their balls Of missive ruin; part incentive reed Provide, pernicious with one touch to fire. So all ere day-spring, under conscious night, Secret they finished, and in order set, With silent circumspection, unespied. Now when fair morn orient in Heaven appeared, Up rose the victor-Angels, and to arms The matin trumpet sung: In arms they stood Of golden panoply, refulgent host, Soon banded; others from the dawning hills Look round, and scouts each coast light-armed scour, Each quarter to descry the distant foe, Where lodged, or whither fled, or if for fight, In motion or in halt: Him soon they met Under spread ensigns moving nigh, in slow But firm battalion; back with speediest sail Zophiel, of Cherubim the swiftest wing, Came flying, and in mid air aloud thus cried. Arm, Warriours, arm for fight; the foe at hand, Whom fled we thought, will save us long pursuit This day; fear not his flight;so thick a cloud He comes, and settled in his face I see Sad resolution, and secure: Let each His adamantine coat gird well, and each Fit well his helm, gripe fast his orbed shield, Borne even or high; for this day will pour down, If I conjecture aught, no drizzling shower, But rattling storm of arrows barbed with fire. So warned he them, aware themselves, and soon In order, quit of all impediment; Instant without disturb they took alarm, And onward moved embattled: When behold! Not distant far with heavy pace the foe Approaching gross and huge, in hollow cube Training his devilish enginery, impaled On every side with shadowing squadrons deep, To hide the fraud. At interview both stood A while; but suddenly at head appeared Satan, and thus was heard commanding loud. Vanguard, to right and left the front unfold; That all may see who hate us, how we seek Peace and composure, and with open breast Stand ready to receive them, if they like Our overture; and turn not back perverse: But that I doubt; however witness, Heaven! Heaven, witness thou anon! while we discharge Freely our part: ye, who appointed stand Do as you have in charge, and briefly touch What we propound, and loud that all may hear! So scoffing in ambiguous words, he scarce Had ended; when to right and left the front Divided, and to either flank retired: Which to our eyes discovered, new and strange, A triple mounted row of pillars laid On wheels (for like to pillars most they seemed, Or hollowed bodies made of oak or fir, With branches lopt, in wood or mountain felled,) Brass, iron, stony mould, had not their mouths With hideous orifice gaped on us wide, Portending hollow truce: At each behind A Seraph stood, and in his hand a reed Stood waving tipt with fire; while we, suspense, Collected stood within our thoughts amused, Not long; for sudden all at once their reeds Put forth, and to a narrow vent applied With nicest touch. Immediate in a flame, But soon obscured with smoke, all Heaven appeared, From those deep-throated engines belched, whose roar Embowelled with outrageous noise the air, And all her entrails tore, disgorging foul Their devilish glut, chained thunderbolts and hail Of iron globes; which, on the victor host Levelled, with such impetuous fury smote, That, whom they hit, none on their feet might stand, Though standing else as rocks, but down they fell By thousands, Angel on Arch-Angel rolled; The sooner for their arms; unarmed, they might Have easily, as Spirits, evaded swift By quick contraction or remove; but now Foul dissipation followed, and forced rout; Nor served it to relax their serried files. What should they do? if on they rushed, repulse Repeated, and indecent overthrow Doubled, would render them yet more despised, And to their foes a laughter; for in view Stood ranked of Seraphim another row, In posture to displode their second tire Of thunder: Back defeated to return They worse abhorred. Satan beheld their plight, And to his mates thus in derision called. O Friends! why come not on these victors proud Ere while they fierce were coming; and when we, To entertain them fair with open front And breast, (what could we more?) propounded terms Of composition, straight they changed their minds, Flew off, and into strange vagaries fell, As they would dance; yet for a dance they seemed Somewhat extravagant and wild; perhaps For joy of offered peace: But I suppose, If our proposals once again were heard, We should compel them to a quick result. To whom thus Belial, in like gamesome mood. Leader! the terms we sent were terms of weight, Of hard contents, and full of force urged home; Such as we might perceive amused them all, And stumbled many: Who receives them right, Had need from head to foot well understand; Not understood, this gift they have besides, They show us when our foes walk not upright. So they among themselves in pleasant vein Stood scoffing, hightened in their thoughts beyond All doubt of victory: Eternal Might To match with their inventions they presumed So easy, and of his thunder made a scorn, And all his host derided, while they stood A while in trouble: But they stood not long; Rage prompted them at length, and found them arms Against such hellish mischief fit to oppose. Forthwith (behold the excellence, the power, Which God hath in his mighty Angels placed!) Their arms away they threw, and to the hills (For Earth hath this variety from Heaven Of pleasure situate in hill and dale,) Light as the lightning glimpse they ran, they flew; From their foundations loosening to and fro, They plucked the seated hills, with all their load, Rocks, waters, woods, and by the shaggy tops Up-lifting bore them in their hands: Amaze, Be sure, and terrour, seized the rebel host, When coming towards them so dread they saw The bottom of the mountains upward turned; Till on those cursed engines' triple-row They saw them whelmed, and all their confidence Under the weight of mountains buried deep; Themselves invaded next, and on their heads Main promontories flung, which in the air Came shadowing, and oppressed whole legions armed; Their armour helped their harm, crushed in and bruised Into their substance pent, which wrought them pain Implacable, and many a dolorous groan; Long struggling underneath, ere they could wind Out of such prison, though Spirits of purest light, Purest at first, now gross by sinning grown. The rest, in imitation, to like arms Betook them, and the neighbouring hills uptore: So hills amid the air encountered hills, Hurled to and fro with jaculation dire; That under ground they fought in dismal shade; Infernal noise! war seemed a civil game To this uproar; horrid confusion heaped Upon confusion rose: And now all Heaven Had gone to wrack, with ruin overspread; Had not the Almighty Father, where he sits Shrined in his sanctuary of Heaven secure, Consulting on the sum of things, foreseen This tumult, and permitted all, advised: That his great purpose he might so fulfil, To honour his anointed Son avenged Upon his enemies, and to declare All power on him transferred: Whence to his Son, The Assessour of his throne, he thus began. Effulgence of my glory, Son beloved, Son, in whose face invisible is beheld Visibly, what by Deity I am; And in whose hand what by decree I do, Second Omnipotence! two days are past, Two days, as we compute the days of Heaven, Since Michael and his Powers went forth to tame These disobedient: Sore hath been their fight, As likeliest was, when two such foes met armed; For to themselves I left them; and thou knowest, Equal in their creation they were formed, Save what sin hath impaired; which yet hath wrought Insensibly, for I suspend their doom; Whence in perpetual fight they needs must last Endless, and no solution will be found: War wearied hath performed what war can do, And to disordered rage let loose the reins With mountains, as with weapons, armed; which makes Wild work in Heaven, and dangerous to the main. Two days are therefore past, the third is thine; For thee I have ordained it; and thus far Have suffered, that the glory may be thine Of ending this great war, since none but Thou Can end it. Into thee such virtue and grace Immense I have transfused, that all may know In Heaven and Hell thy power above compare; And, this perverse commotion governed thus, To manifest thee worthiest to be Heir Of all things; to be Heir, and to be King By sacred unction, thy deserved right. Go then, Thou Mightiest, in thy Father's might; Ascend my chariot, guide the rapid wheels That shake Heaven's basis, bring forth all my war, My bow and thunder, my almighty arms Gird on, and sword upon thy puissant thigh; Pursue these sons of darkness, drive them out From all Heaven's bounds into the utter deep: There let them learn, as likes them, to despise God, and Messiah his anointed King. He said, and on his Son with rays direct Shone full; he all his Father full expressed Ineffably into his face received; And thus the Filial Godhead answering spake. O Father, O Supreme of heavenly Thrones, First, Highest, Holiest, Best; thou always seek'st To glorify thy Son, I always thee, As is most just: This I my glory account, My exaltation, and my whole delight, That thou, in me well pleased, declarest thy will Fulfilled, which to fulfil is all my bliss. Scepter and power, thy giving, I assume, And gladlier shall resign, when in the end Thou shalt be all in all, and I in thee For ever; and in me all whom thou lovest: But whom thou hatest, I hate, and can put on Thy terrours, as I put thy mildness on, Image of thee in all things; and shall soon, Armed with thy might, rid Heaven of these rebelled; To their prepared ill mansion driven down, To chains of darkness, and the undying worm; That from thy just obedience could revolt, Whom to obey is happiness entire. Then shall thy Saints unmixed, and from the impure Far separate, circling thy holy mount, Unfeigned Halleluiahs to thee sing, Hymns of high praise, and I among them Chief. So said, he, o'er his scepter bowing, rose From the right hand of Glory where he sat; And the third sacred morn began to shine, Dawning through Heaven. Forth rushed with whirlwind sound The chariot of Paternal Deity, Flashing thick flames, wheel within wheel undrawn, Itself instinct with Spirit, but convoyed By four Cherubick shapes; four faces each Had wonderous; as with stars, their bodies all And wings were set with eyes; with eyes the wheels Of beryl, and careering fires between; Over their heads a crystal firmament, Whereon a sapphire throne, inlaid with pure Amber, and colours of the showery arch. He, in celestial panoply all armed Of radiant Urim, work divinely wrought, Ascended; at his right hand Victory Sat eagle-winged; beside him hung his bow And quiver with three-bolted thunder stored; And from about him fierce effusion rolled Of smoke, and bickering flame, and sparkles dire: Attended with ten thousand thousand Saints, He onward came; far off his coming shone; And twenty thousand (I their number heard) Chariots of God, half on each hand, were seen; He on the wings of Cherub rode sublime On the crystalline sky, in sapphire throned, Illustrious far and wide; but by his own First seen: Them unexpected joy surprised, When the great ensign of Messiah blazed Aloft by Angels borne, his sign in Heaven; Under whose conduct Michael soon reduced His army, circumfused on either wing, Under their Head imbodied all in one. Before him Power Divine his way prepared; At his command the uprooted hills retired Each to his place; they heard his voice, and went Obsequious; Heaven his wonted face renewed, And with fresh flowerets hill and valley smiled. This saw his hapless foes, but stood obdured, And to rebellious fight rallied their Powers, Insensate, hope conceiving from despair. In heavenly Spirits could such perverseness dwell? But to convince the proud what signs avail, Or wonders move the obdurate to relent? They, hardened more by what might most reclaim, Grieving to see his glory, at the sight Took envy; and, aspiring to his highth, Stood re-embattled fierce, by force or fraud Weening to prosper, and at length prevail Against God and Messiah, or to fall In universal ruin last; and now To final battle drew, disdaining flight, Or faint retreat; when the great Son of God To all his host on either hand thus spake. Stand still in bright array, ye Saints; here stand, Ye Angels armed; this day from battle rest: Faithful hath been your warfare, and of God Accepted, fearless in his righteous cause; And as ye have received, so have ye done, Invincibly: But of this cursed crew The punishment to other hand belongs; Vengeance is his, or whose he sole appoints: Number to this day's work is not ordained, Nor multitude; stand only, and behold God's indignation on these godless poured By me; not you, but me, they have despised, Yet envied; against me is all their rage, Because the Father, to whom in Heaven s'preme Kingdom, and power, and glory appertains, Hath honoured me, according to his will. Therefore to me their doom he hath assigned; That they may have their wish, to try with me In battle which the stronger proves; they all, Or I alone against them; since by strength They measure all, of other excellence Not emulous, nor care who them excels; Nor other strife with them do I vouchsafe. So spake the Son, and into terrour changed His countenance too severe to be beheld, And full of wrath bent on his enemies. At once the Four spread out their starry wings With dreadful shade contiguous, and the orbs Of his fierce chariot rolled, as with the sound Of torrent floods, or of a numerous host. He on his impious foes right onward drove, Gloomy as night; under his burning wheels The stedfast empyrean shook throughout, All but the throne itself of God. Full soon Among them he arrived; in his right hand Grasping ten thousand thunders, which he sent Before him, such as in their souls infixed Plagues: They, astonished, all resistance lost, All courage; down their idle weapons dropt: O'er shields, and helms, and helmed heads he rode Of Thrones and mighty Seraphim prostrate, That wished the mountains now might be again Thrown on them, as a shelter from his ire. Nor less on either side tempestuous fell His arrows, from the fourfold-visaged Four Distinct with eyes, and from the living wheels Distinct alike with multitude of eyes; One Spirit in them ruled; and every eye Glared lightning, and shot forth pernicious fire Among the accursed, that withered all their strength, And of their wonted vigour left them drained, Exhausted, spiritless, afflicted, fallen. Yet half his strength he put not forth, but checked His thunder in mid volley; for he meant Not to destroy, but root them out of Heaven: The overthrown he raised, and as a herd Of goats or timorous flock together thronged Drove them before him thunder-struck, pursued With terrours, and with furies, to the bounds And crystal wall of Heaven; which, opening wide, Rolled inward, and a spacious gap disclosed Into the wasteful deep: The monstrous sight Struck them with horrour backward, but far worse Urged them behind: Headlong themselves they threw Down from the verge of Heaven; eternal wrath Burnt after them to the bottomless pit. Hell heard the unsufferable noise, Hell saw Heaven ruining from Heaven, and would have fled Affrighted; but strict Fate had cast too deep Her dark foundations, and too fast had bound. Nine days they fell: Confounded Chaos roared, And felt tenfold confusion in their fall Through his wild anarchy, so huge a rout Incumbered him with ruin: Hell at last Yawning received them whole, and on them closed; Hell, their fit habitation, fraught with fire Unquenchable, the house of woe and pain. Disburdened Heaven rejoiced, and soon repaired Her mural breach, returning whence it rolled. Sole victor, from the expulsion of his foes, Messiah his triumphal chariot turned: To meet him all his Saints, who silent stood Eye-witnesses of his almighty acts, With jubilee advanced; and, as they went, Shaded with branching palm, each Order bright, Sung triumph, and him sung victorious King, Son, Heir, and Lord, to him dominion given, Worthiest to reign: He, celebrated, rode Triumphant through mid Heaven, into the courts And temple of his Mighty Father throned On high; who into glory him received, Where now he sits at the right hand of bliss. Thus, measuring things in Heaven by things on Earth, At thy request, and that thou mayest beware By what is past, to thee I have revealed What might have else to human race been hid; The discord which befel, and war in Heaven Among the angelick Powers, and the deep fall Of those too high aspiring, who rebelled With Satan; he who envies now thy state, Who now is plotting how he may seduce Thee also from obedience, that, with him Bereaved of happiness, thou mayest partake His punishment, eternal misery; Which would be all his solace and revenge, As a despite done against the Most High, Thee once to gain companion of his woe. But listen not to his temptations, warn Thy weaker; let it profit thee to have heard, By terrible example, the reward Of disobedience; firm they might have stood, Yet fell; remember, and fear to transgress.

#ParadiseLost

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marcellorecords-blog · 5 years

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The Ten Virgins

Matthew 24:45, “Who then is a faithful and wise servant,Mount Horeb Bible whom his lord hath made ruler over his household, to give them meat in due season? 46, blessed is that servant, whom his lord when he cometh shall find so doing.”

He then goes on to identify an evil servant in verse 48:

Matthew 24:48, But and if that evil servant shall say in his heart, “My Lord delayeth His coming.”

And in verse 51 we read:

Matthew 24:51, “And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.”

Mountain of God Jesus addresses two types of servants, one who was wise and the other who thought his lord delayed his coming. The one who was wise knew that Christ is our wisdom,1st Corinthians 1:30, and the other should have believed that Christ comes quickly and has no intention of delaying His coming, Revelation 3:11; 22:7. We, His disciples, who make no room for Christ to return, is the reason why it was thought that Christ delays His coming. (see our article, No Room In The Inn )

Just before Jesus was to be crucified, He gave this parable:

Matthew 25:1, “Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2, And five of them were wise and five were foolish. 3, They that were foolish took their lamps and took no oil with them: 4, But the wise took oil in their vessels with their lamps.

According to the Bible, Psalms 119:105 tells us that: Thy word is a lamp unto my feet and a light unto my path.

To be a wise servant, we can’t neglect what Jesus said in the Gospel of John.

Sixth Day Creation John 2:23, Now when He was in Jerusalem at the passover, in the feast day, many believed in His name, when they saw the miracles which He did. 24, But Jesus did not commit Himself unto them, because He knew all men. 25, And needed not that any should testify of man: for he knew what was in man.

Jesus said that He knew what was in man. What did He mean by “what was in man”? Those who are in Christ, and are members of His body posses the wisdom of God to know and understand what had happened in the Garden of Eden. They knew and understood how Adam had made the choice for all his progeny to a death penalty, Romans 5:12.

The message of the ten virgins is for the deeper understanding of the Church Christ is building.All members of the Church, the body of Christ, have had an opportunity to read and understand what God has revealed to us, especially the fall of man and its cause, how, in the Garden of Eden, Adam rejected his creator God, changed the glory of God into a lie, and was now filled with the nature of Satan, not only for himself but to pass the serpentine nature to all born after the similitude of Adam’s transgression, Roman’s 5:14.

Adam’s Rejection of the Uncreated Life

According to the Book of Genesis, chapter 2 says that Adam was given a warning of not eating of the Tree of Good and Evil, Genesis 2:17. Adam could have taken of any tree planted in the Garden, but Eve liked what she saw, how the tree of the knowledge of good and evil was pleasant to the eyes, Genesis 3:6, and changed her desire from the trees in the Garden, including the Tree of Life, which represented God’s uncreated Life. Adam and his wife Eve already had the human life but God’s intention was to raise Adam and his wife Eve from the human life to the Divine Life. Then, they would be legitimate true children of God. They rejected God’s Life and choose instead the Tree of the Knowledge of Good and Evil. God’s tree was pure but the Tree of the Knowledge of Good and Evil was a mixture. Satan was once called Lucifer and had been perfect in all his ways.

Ezekiel 28:15, “Thou wast perfect in thy ways from the day that thou wast created till inequity was found in thee.”

If Adam had taken of the Tree of Life, he would have passed God’s uncreated Life to those who were created male and female on the sixth day, according to God’s order. Rested with God on the seventh day, and on the next day, the eight day, they would have undergone resurrection. 8 is the number to indicate resurrection. God’s intention was to fill His children with His righteousness by filling them within with Himself. God expected Adam to do just that but he failed his test. Now, because of Adam’s failure, God had to issue a promised Seed in Genesis 3:15. who would do what Adam failed to do.

The Gospel according to Matthew, Mark, Luke and John, as well as the Apostle Paul.

We have known of the Gospels of Matthew, Mark, Luke and John, but have we considered the Apostle Paul’s book of Romans and included it as a continuation to the four gospels as well, Romans 1:1. The four Gospels were written during Jesus ministry before His death and resurrection, but the book of Romans was written after the death, burial, and resurrection of Jesus Christ.

Keeping the law will Never Save Us. We Need Resurrection

The Gospel to the Romans, the 1st chapter, is describing the pitiful condition man left to himself was in. It discloses how man is in dire need of a Savior. We need to remember that Jesus, according to the book of Romans, was not on the earth any longer, but has ascended to His Father’s Throne and is ministering to His body of believers from heaven.

Romans 1:7, “To all be in Rome, beloved of God, called to be saints; Grace to you and peace from God our Father, and the Lord Jesus Christ.”

Here in the Book of Romans, we read that the grace of God is extended to His called ones. The Gospel of Matthew, Mark, Luke and John were written for us to understand that Jesus, as the last Adam, concluded the old covenant and brought in a new covenant, Hebrews 8:13, a covenant paid for with His blood sacrifice which was a gospel of grace and not law.

Romans 1:25, “Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, Who is blessed forever, Amen.”

The word creature in verse 25 is number 2937 in Strong’s Dictionary and it means: building, creation, creature, ordinance. It’s prime is found in 3936: create, Creator, to make.

Men have always worshiped and served the creation rather that God. Men have worshipped the sun, moon, stars, and practiced praying to people who lived in the flesh once and then died. Exodus 32:19 tells us that God’s people worshiped a calf, who they believed had delivered them from the Egyptians. They even worshiped the sabbath created by God on the seventh day. The Jews of today worship time beginning at Friday sunset until Saturday sunset as holy time. They worship a created day, not the Creator of that day. Of course, the Jews never believed that Jesus Christ was the Son of God. One of the purposes of Jesus was to reveal His Father, Matthew 11:27; Luke 10:22.

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John 4:23, “But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him. 24, God is a Spirit: and they that worship Him must worship Him in spirit and in truth.”

We Worship the Uncreated God

To worship God, we must look to the Eternal, Life Giving One, Who says of Himself ,”I Am that I Am.”

Psalms 145:13, “Thy Kingdom is an everlasting Kingdom, And thy dominion endureth throughout all generations.”

This is the life and kingdom we look forward to inheriting, to be joined to the Triune God, the Father, the Son, and the Holy Spirit, not created in the Godhead but as true son’s and daughters of the Eternal God and Father for eternity.

When Jesus made mention in John 2:25, “He knew what was in man,” He was referring to the serpentine nature, Satan’s nature, within all men, inherited by Adam in the Garden of Eden. This is the reason Christ died for all men, to pay the ransom price for all God would call to Himself and those who had a heart for God.

The foolish virgins were those who, although they were virgins, didn’t consider the serpentine nature within themselves and didn’t realize that they had to willingly dislodge the nature that was natural but carnal which was inherited from Adam and an offence to God. This is the messages to the seven churches in the Book of Revelation. “To him who overcomes”. We need to empty our natural life, the life of the flesh, and become a new man, Ephesians 4:24. A new creation, (creature), requires that we willingly become a new man, We can read of the action the Apostle John says of Jesus Christ immediately after being accepted by His Father, John 20:22. This can only be accomplished with the mingling of our spirit with the Spirit of God.

2nd Corinthians 5:17, “Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”

God’s Challenge

The Nation of Israel at Mount Sinai heard God speaking His law written on two tables of stone. However, we read in the Book of Galatians, written to those who believe that God’s intention was for the people to be doers of the law are mistaken. God would never command His people to do anything that would put them back into bondage.

Galatians 4:25, For this Agar is mount Sinai in Arabia and answereth to Jerusalem which now is, and is in bondage with her children.

But we, who have the Spirit of Christ, Philippians 1:19, God’s gift, Romans 6:23 are free.

John 8:36, “If the Son therefore shall make you free, ye shall be free indeed.”

Because we are in Christ, we not only are doers of the law, but keep the spiritual intent also. Little by little, God’s Spirit, Christ, has transformed us, who once had a serpentine nature, back to His pleasure, Revelation 4:11.

Galatians 4:26, But Jerusalem which is above is free which is the mother of us all.

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The challenge God faced was how to get the law which was written on two tables of stone outside of man and bring the law within man. That’s the challenge and miracle performed by God’s only begotten Son, Jesus Christ.

He was spoken of as a Seed of the woman in Genesis 3:15, that seed would be placed within a virgin and called Emanuel, meaning “God with us”, Isaiah 7:14. Announced where He would be born in Bethlehem Micah 5:2, and the book of Luke tells of His birth and the events surrounding His birth, Luke 1:5-80.

He willingly gave His life for His sheep, men and women. In doing so, He took away the wall of separation between God and man. Now, because we are in Christ, we are a new creature, 2nd Corinthians 5:17, and have had our heart of stone removed, and given a fleshly heart.

Ezekiel 36:26, “A new heart also will I give you,and a new spirit I will put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.

This is the work God is doing through Jesus Christ. The law that was once outside of us is now within us. The law has become part of our new nature. God has brought us out of the old man, Ephesians 4:22, a time when we did’t know God, to a new man, Ephesians 4:24,to a time when we are know of God.

The five foolish virgins lacked the wisdom of the Scriptures, and the understanding that Christ is God’s wisdom, 1st Corinthians 1:30.

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#Mountain of God #Mount Horeb Bible #Sixth Day Creation #Split Rock of Horeb

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sammy24682468 · 5 years

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Bible quotes continue

And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.” Ephesians 4:32.

Repentance, confession, and restitution are all required. But these cannot atone for the sin, for God has been wronged in the person of His saints. The Lord Jesus alone is able to atone for sin, by the application of His blood, shed for the guilt of the sinner. His blood cleanses from all sin. —Manuscript 47, April 2, 1902, “Lessons From the Eighteenth of Matthew.” UL 106.6

Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” Hebrews 12:2

The faith that is unto salvation is not a mere intellectual assent to the truth. He who waits for entire knowledge before he will exercise faith, cannot receive blessing from God. It is not enough to believe about Christ; we must believe in Him. The only faith that will benefit us is that which embraces Him as a personal Saviour; which appropriates His merits to ourselves. Many hold faith as an opinion. Saving faith is a transaction by which those who receive Christ join themselves in covenant relation with God. Genuine faith is life. A living faith means an increase of vigor, a confiding trust, by which the soul becomes a conquering power. DA 347.1

Good understanding giveth favour: but the way of transgressors is hard.” KJV — Proverbs 13:15

Yet do not therefore conclude that the upward path is the hard and the downward road the easy way. All along the road that leads to death there are pains and penalties, there are sorrows and disappointments, there are warnings not to go on. God's love has made it hard for the heedless and headstrong to destroy themselves. It is true that Satan's path is made to appear attractive, but it is all a deception; in the way of evil there are bitter remorse and cankering care. We may think it pleasant to follow pride and worldly ambition, but the end is pain and sorrow. Selfish plans may present flattering promises and hold out the hope of enjoyment, but we shall find that our happiness is poisoned and our life embittered by hopes that center in self. In the downward road the gateway may be bright with flowers, but thorns are in the path. The light of hope which shines from its entrance fades into the darkness of despair, and the soul who follows that path descends into the shadows of unending night. MB 139.1

Which of you by taking thought can add one cubit unto his stature?” Matthew 6:27

“And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.” 2 Corinthians 12:9

The truth of God received into the heart is able to make you wise unto salvation. In believing and obeying it you will receive grace sufficient for the duties and trials of today. Grace for tomorrow you do not need. You should feel that you have only to do with today. Overcome for today; deny self for today; watch and pray for today; obtain victories in God for today. Our circumstances and surroundings, the changes daily transpiring around us, and the written word of God which discerns and proves all things—these are sufficient to teach us our duty and just what we ought to do, day by day. 3T 333.1

Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister:” Mark 10:42-43

In the kingdoms of the world, position meant self-aggrandizement. The people were supposed to exist for the benefit of the ruling classes. Influence, wealth, education, were so many means of gaining control of the masses for the use of the leaders. The higher classes were to think, decide, enjoy, and rule; the lower were to obey and serve. Religion, like all things else, was a matter of authority. The people were expected to believe and practice as their superiors directed. The right of man as man, to think and act for himself, was wholly unrecognized. Christ was establishing a kingdom on different principles. He called men, not to authority, but to service, the strong to bear the infirmities of the weak. Power, position, talent, education, placed their possessor under the greater obligation to serve his fellows. To even the lowliest of Christ's disciples it is said, “All things are for your sakes.” 2 Corinthians 4:15. DA 550

“For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.” Hebrews 9:24-27

The great plan of redemption, as revealed in the closing work of these last days, should receive close examination. The scenes connected with the sanctuary above should make such an impression upon the minds and hearts of all that they may be able to impress others. All need to become more intelligent in regard to the work of the atonement, which is going on in the sanctuary above. When this grand truth is seen and understood, those who hold it will work in harmony with Christ to prepare a people to stand in the great day of God, and their efforts will be successful. By study, contemplation, and prayer God's people will be elevated above common, earthly thoughts and feelings, and will be brought into harmony with Christ and His great work of cleansing the sanctuary above from the sins of the people. Their faith will go with Him into the sanctuary, and the worshipers on earth will be carefully reviewing their lives and comparing their characters with the great standard of righteousness. They will see their own defects; they will also see that they must have the aid of the Spirit of God if they would become qualified for the great and solemn work for this time which is laid upon God's ambassadors. 5T 575.1

https://m.egwwritings.org/en/book/113.2804?ss=eyJwYXJhbXMiOnsicXVlcnkiOiI1VCA1NzUuMSIsImxhbmciOiJlbiJ9LCJzZ19pbmRleCI6IjAifQ%3D%3D#2813

“Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not.” John 18:17

Many who do not shrink from active warfare for their Lord are driven by ridicule to deny their faith. By associating with those whom they should avoid, they place themselves in the way of temptation. They invite the enemy to tempt them, and are led to say and do that of which under other circumstances they would never have been guilty. The disciple of Christ who in our day disguises his faith through dread of suffering or reproach denies his Lord as really as did Peter in the judgment hall. DA 712.1712.1https://m.egwwritings.org/en/book/130.3419

“Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.” John 16:24

God is too wise to err, and too good to withhold any good thing from His saints that walk uprightly. Man is erring, and although his petitions are sent up from an honest heart, he does not always ask for the things that are good for himself, or that will glorify God. When this is so, our wise and good Father hears our prayers, and will answer, sometimes immediately; but He gives us the things that are for our best good and His own glory. 1T 120.2_120.2_https://m.egwwritings.org/en/book/116.616#618

“Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.” 2Corinthians 12:10

Men of power are those who have been opposed, baffled, and thwarted. By calling their energies into action, the obstacles they meet prove to them positive blessings. They gain self-reliance. Conflict and perplexity call for the exercise of trust in God and for that firmness which develops power.

MH 500.3_500.3_https://m.egwwritings.org/en/book/135.2620#2638

Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.” Psalm 55:17

It is necessary to maintain a living connection with heaven, seeking as often as did Daniel—three times a day—for divine grace to resist appetite and passion. Wrestling with appetite and passion unaided by divine power will be unsuccessful; but make Christ your stronghold, and the language of your soul will be, “In all these things we are more than conquerors through him that loved us” (Romans 8:37). Said the apostle Paul, “I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (1 Corinthians 9:27). AG 111.4 ..https://m.egwwritings.org/en/book/33.770#774

And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold. And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.” Luke 19:8-9

When the rich young ruler had turned away from Jesus, the disciples had marveled at their Master's saying, “How hard is it for them that trust in riches to enter into the kingdom of God!” They had exclaimed one to another, “Who then can be saved?” Now they had a demonstration of the truth of Christ's words, “The things which are impossible with men are possible with God.” Mark 10:24, 26; Luke 18:27. They saw how, through the grace of God, a rich man could enter into the kingdom. DA 555.3.555.3.https://m.egwwritings.org/en/book/130.2686#2704

“And let us not be weary in well doing: for in due season we shall reap, if we faint not.” Galatians 6:9

The consciousness of rightdoing is the best medicine for diseased bodies and minds. The special blessing of God resting upon the receiver is health and strength. A person whose mind is quiet and satisfied in God is in the pathway to health.... 2MCP 407.4_407.4_https://egwwritings.org/?ref=en_2MCP.407.4¶=78.201

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pamphletstoinspire · 7 years

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THE FIRST EPISTLE OF ST. PAUL, THE APOSTLE, TO THE CORINTHIANS - From The Latin Vulgate Bible

Chapter 7

PREFACE.

Corinth was the capital of Achaia, a very rich and populous city, where St. Paul had preached a year and a half, and converted a great many. See Acts xviii. 10. Now having received a letter from them, (chap. vii. 1.) and being informed of divers disputes and divisions among them, (chap. i. ver. 11.) he wrote this letter to them, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought him their letter, chap. xvi. 17. It was written about the year 56, not from Philippi, as it is commonly marked at the end of the Greek copies, but rather from Ephesus. The subject and main design of this Epistle was to take away the divisions among them about the talents and merits of those who had baptized and preached to them, and to settle divers matters of ecclesiastical discipline.

Chapter 7

Lessons relating to marriage and celibacy. Virginity is preferable to a married state.

1 Now concerning the things whereof you wrote to me: It is good for a man not to touch a woman:

Notes & Commentary:

Ver. 1. Now concerning. The heads of the Church of Corinth had written to St. Paul, desiring to know whether he thought it more expedient to marry or not. This was a question which the sages of antiquity had frequently taken into consideration. To this question St. Paul here delivers his opinion. (Calmet) --- Others, with greater probability, suppose the chief question proposed to St. Paul was, whether they were not bound, upon their conversion, to abstain from their infidel wives. (St. Jerome, cont. Jovin. chap. iv.; St. Chrysostom, on this location, hom. xix.) --- To this he answers in ver. 12. and 13. --- It is good. That is, according to the style of the Scriptures, it is better, if we consider the advantage of every particular, &c. (Witham)

2 But because of fornication let every man have his own wife, and let every woman have her own husband.

3 Let the husband render the debt to his wife: and the wife also in like manner to the husband.

4 The wife hath not power over her own body; but the husband. And in like manner the husband also hath not power over his own body; but the wife.

5 Defraud not one another, unless, perhaps, by consent, for a time, that you may give yourselves to prayer: and return together again, lest Satan tempt you for your incontinency.

Ver. 2. &c. But because of fornication, let every man have, and live with his own wife,[1] and not leave her, nor dismiss her. Take notice, that St. Paul speaks these words to those that are already married, and speaks not of the unmarried till the 8th verse. He does not then here exhort every one to marry, but admonishes married persons to live together, and not to refuse the marriage duty, which neither the husband nor the wife can do without mutual consent, because of the marriage engagement. Yet he advises them to abstain sometimes from what they may lawfully do, that they may give themselves to prayer,[2] and as it is added in the common Greek copies, to fasting. St. Chrysostom observes, that the words of St. Paul, are not only, that they may pray, (which no day must be omitted) but that they may give themselves to prayer, that is, may be better disposed and prepared for prayer, contemplation, and for receiving the holy Sacrament, as we find the priests even of the ancient law, were to abstain from their wives, when they were employed in the functions of their ministry. But such kind of advice is not relished by all that pretend to be reformers. And return together again....yet I speak this by way of indulgence, of what is allowed to married persons, and not commanded them, unless when one of the married couple is not willing to abstain. (Witham)

Note 1:

Ver. 2. Suam uxorem, suam virum. eautou gunaika, ton idion andra.

Note 2:

Ver. 5. Ut vacetis orationi, ina scholazete te proseuche. St. Chrysostom, ouk eipen aplos proseuchesthe.

6 But I speak this by indulgence, not by commandment.

Ver. 6. By indulgence. That is, by a condescension to your weakness. (Challoner)

7 For I would that all men were even as myself: but every one hath his proper gift from God; one after this manner, and another after that.

8 But I say to the unmarried, and to the widows: it is good for them if they so continue, even as I.

Ver. 7-8. I would, or I could wish you all were even as myself, and as it is said in the next verse, to continue unmarried as I do. From hence it is evident, that St. Paul was not then married, who according to the opinion of the ancient fathers, was never married. But when the apostle says, I would this as to you all, he only signifies what could be wished for, the particular good of every one considered as a particular person, but what cannot be hoped for, considering the state of mankind in general, and the temptations, and frailty of men. --- But every one hath his proper gift from God, so that some prudently embrace a single life, and also make a religious vow of always living so, as it has been practised by a great number both of men and women in all ages, ever since Christ's time. Others have not this more perfect gift: they find themselves not disposed to lead, or vow a single life, they marry lawfully: it is better to marry than to burn, or be burnt by violent temptations of concupiscence, by which they do not contain themselves from disorders of that kind. It is against both the Latin and Greek text to translate, they cannot contain themselves, as in the Protestant and Mr. N....'s translation. Dr. Wells, in his paraphrase, gives the sense of this place in these words: The inconveniences of marriage are to be undergone, rather than such sinful imaginations, or practises, as arise from the flames of an ungovernable lust. They therefore that are unmarried or widows, (to whom St. Paul speaks in these two verses) may have recourse to marriage as a remedy. But let it be observed, that when St. Paul allows of marriage, he speaks not of those who have already made a vow of living always a single life. Vows made to God must be kept. (Psalm lxxv. 12.; Ecclesiastes v. 3.) And St. Paul expressly says of such persons, who have made a vow of perpetual continency, and afterwards marry, that they incur damnation, because they violate their first faith, or vow made to God. See 1 Timothy v. 12. This saying, therefore, it is better to marry than to burn, cannot justify the sacrilegious marriages of priests, or of any others who were under such vows. There are other remedies which they are bound to make use of, and by which they may obtain the gift of continency and chastity. They must ask this gift by fervent prayers to God, who gives a good spirit to them that ask it. (Luke xi. 15.[13.?]) They must join fasting, alms, and the practice of self-denials, so often recommended in the gospel. See the annotations on Matthew xix. The like remedies, and no others, must they use, who being already in wedlock, are under such violent temptations, that they are continually in danger of violating, or do violate the chastity of the marriage-bed. For example, when married persons are divorced from bed and board, when long absent from one another, when sick and disabled, when one has an inveterate aversion to the other: they cannot marry another, but they can, and must use other remedies. (Witham)

9 But if they do not contain themselves, let them marry: for it is better to marry than to burn.

Ver. 9. If they do not contain. This is spoken of such as are free; and not of such as by vow have given their first faith to God; to whom, if they will use proper means to obtain it, God will never refuse the gift of continency. Some translators have corrupted this text, by rendering it, if they cannot contain. (Challoner)

10 But to them that are married, not I but the Lord commandeth, that the wife depart not from her husband:

Ver. 10. But to them that are married, &c. He tells these persons, that they ought not to part, or if a separation for weighty reasons can be allowed, neither party can marry another. (Witham) --- That the wife. Jesus Christ has expressly declared, that in one case only a divorce may be allowable, and that is in the case of adultery. (Estius)

11 And if she depart, that she remain unmarried, or be reconciled to her husband. And let not the husband put away his wife.

Ver. 11. No explanation given.

12 For to the rest I speak, not the Lord. If any brother have a wife that believeth not, and she consent to dwell with him; let him not put her away.

13 And if any woman have a husband that believeth not; and he consent to dwell with her; let her not put away her husband.

14 For the unbelieving husband is sanctified by the believing wife; and the unbelieving wife is sanctified by the believing husband: otherwise your children should be unclean; but now they are holy.

15 But if the unbeliever depart, let him depart. For a brother or sister is not under servitude in such cases: but God hath called us in peace.

16 For how knowest thou, O wife, whether thou shalt save thy husband? Or how knowest thou, O man, whether thou shalt save thy wife?

17 But as the Lord hath distributed to every one, as God hath called every one, so let him walk: and so I teach in all churches.

18 Is any man called, being circumcised? let him not procure uncircumcision. Is any man called in uncircumcision? let him not be circumcised.

19 Circumcision is nothing, and uncircumcision is nothing: but the observance of the commandments of God.

20 Let every man abide in the same calling in which he was called.

21 Art thou called, being a bond-man? care not for it: but if thou mayest be made free, use it rather.

22 For he that is called in the Lord, being a bond-man, is the freeman of the Lord. Likewise he that is called, being free, is the bond-man of Christ.

Ver. 12-17. For to the rest, &c. This was a case entirely new, which the wisdom of the apostle regulates according to the laws of charity. Tertullian thinks that some of the faithful, who had been converted from paganism, did not esteem it lawful to live any longer with their wives, who were yet buried in the superstitions of idolatry, which scruples St. Paul answers, guided as he was, by the particular lights of the Holy Ghost. (Calmet) --- Not the Lord. That is, it is the command of the Lord, for such even as are separated, not to marry to another, but when I advised the unmarried not to marry, this is a counsel, or advice, not a divine precept, which doctrine he repeats again before the end of this chapter, ver. 25, 28, and 39. --- If any brother have a wife that believeth not, &c. St. Paul speaks of two that were joined by a contract of marriage, when both of them were infidels, and that one of them is converted to the Christian faith: we do not read of any precept that Christ gave, as to those marriages, but the apostle seems to order by his apostolical authority, that they continue as man and wife, unless the party that remains still an infidel, will needs depart; then, says the apostle, let such an one depart. There is also another case, to wit, when the man or woman remaining an infidel, will not live without continual injuries and blasphemies against God and the Catholic religion, so that there can be no peace on that account betwixt them. In these two cases, according to the canons of the Church, it is looked upon as no marriage, so that the party converted may marry another. And this seems grounded on the reason, which the apostle here gave, that God hath called us in peace. (Witham)

Ver. 14-16. Is sanctified. The meaning is not that the faith of the husband, or the wife is of itself sufficient to put the unbelieving party, or their children, in the state of grace and salvation: but that it is very often an occasion of their sanctification, by bringing them to the true faith. (Challoner) --- Sanctification which has different significations, cannot here signify that an infidel is truly and properly sanctified, or justified, by being married to a faithful believer; therefore we can only understand an improper sanctification, so that such an infidel, though not yet converted, need not be looked upon as unclean, but in the dispositions of being converted, especially living peaceably together, and consenting that their children be baptized, by which they are truly sanctified. --- How knowest thou, O wife? &c. These words seem to give the reason, why they may part, when they cannot live peaceably, and when there is little prospect that the party that is an infidel will be converted. (Witham)

Ver. 17. &c. But[3] as the Lord hath distributed,...and called every one, &c. St. Paul proceeds to other points of discipline, that persons converted may remain and continue in the same employments, and lawful state of life as before, that it is nothing to the purpose, whether before his conversion he was a circumcised Jew, or an uncircumcised Gentile, circumcision being no longer of obligation in the new law. If any one that is converted was a bond-man, or a slave, let him not be concerned at this, but use it rather,[4] which many interpret, let him rather endeavour to be made free, though St. Chrysostom and others understand, let him rather remain content with his servile condition. Perhaps it was an admonition to those new converts, who might imagine that their Christian liberty exempted them from being servant of men. However, he gives them this great comfort, that such an one is the Lord's free-man, that is, whoever is a Christian, and in the grace of God; but he adds, let him not be a slave to men, that is, not follow their sinful ways, nor consent to any thing that is criminal. (Witham) --- All consists in doing the will of God, by loving him with our whole heart; without this, all is illusion. To attach ourselves to exterior practices contrary to the order of God, is the superstition of circumcision; to despise what comes from God, is the pride of uncircumcision.

Note 3:

Ver. 17. Nisi, &c. ei me, it bears the sense here of but.

Note 4:

Ver. 21. Magis utere, mallon chresai. St. Chrysostom says, touteti mallon douleue.

23 You are bought with a price, be not made the bond-slaves of men.

Ver. 23. With a price. Viz. with the price of the precious blood of Christ. (Estius) --- Him only should we serve, for whatever draws us from this allegiance, is perfect servitude, such as the love of any person or thing out of God.

24 Brethren, let every man wherein he was called, therein abide with God.

Ver. 24. No explanation given.

25 Now concerning virgins, I have no commandment of the Lord: but I give counsel, as having obtained mercy of the Lord, to be faithful.

26 I think, therefore, that this is good for the present necessity, that it is good for a man so to be.

27 Art thou bound to a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.

28 But if thou take a wife, thou hast not sinned. And if a virgin marry, she hath not sinned: nevertheless, such shall have tribulation of the flesh. But I spare you.

Ver. 25-28. Now concerning virgins, &c. He turns his discourse again to the unmarried, who (if they have made no vow) may lawfully marry, though he is far from commanding every one to marry, as when he says, seek not a wife. And such shall have tribulation of the flesh, cares, troubles, vexations in the state of marriage, but I spare you, I leave you to your liberty of marrying, or not marrying, and will not discourage you be setting forth the crosses of a married life. (Witham)

29 This, therefore, I say, brethren: the time is short: it remaineth, that they also who have wives, be as if they had none:

Ver. 29. The time is short, &c. Incomparable instructions to the end of this chapter, which are not obscure. (Witham)

30 And they who weep, as though they wept not: and they who rejoice, as if they rejoiced not: and they who buy, as if they possessed not:

Ver. 30. And they who weep. In this passage the apostle teaches us, in the midst of our greatest afflictions not to suffer ourselves to be overwhelmed with grief, but to recollect that the time of this life is short, and that temporary pains will be recompensed with the never-fading joys of eternity. (Estius)

31 And they who use this world, as if they used it not: for the figure of this world passeth away.

Ver. 31. No explanation given.

32 But I would have you to be without solicitude. He that is without a wife, is solicitous for the things that belong to the Lord, how he may please God.

Ver. 32. No explanation given.

33 But he that is with a wife, is solicitous for the things of the world, how he may please his wife: and he is divided.

Ver. 33. It is far easier to give our whole heart and application without any the least reserve to God, than to divide them without injustice.

34 And the unmarried woman and the virgin thinketh on the things of the Lord, that she may be holy both in body and in spirit. But she that is married thinketh on the things of the world, how she may please her husband.

Ver. 34. No explanation given.

35 And this I speak for your profit: not to cast a snare upon you, but for that which is decent, and which may give you power to attend upon the Lord, without impediment.

Ver. 35. No explanation given.

36 But if any man think that he seemeth dishonoured with regard to his virgin, for that she is above the age, and it must be so: let him do what he will: he sinneth not, if she marry.

Ver. 36. Let him do what he will, he sinneth not, &c. The meaning is not as libertines would have it, that persons may do what they will, and not sin; provided they afterwards marry: but that the father with regard to the giving his virgin in marriage, may do as he pleaseth: and that it will be no sin to him if she marry. (Challoner)

37 For he that hath determined being steadfast in his heart, having no necessity, but having power of his own will; and hath judged this in his heart, to keep his virgin, doth well.

38 Therefore, both he that giveth his virgin in marriage, doth well: and he that giveth her not, doth better.

Ver. 38. &c. He that giveth her not, doth better. And more blessed shall she be, if she so remains, according to my counsel. It is very strange if any one, who reads this chapter without prejudices, does not clearly see, that St. Paul advises, and prefers the state of virginity to that of a married life. --- I think that I also have the spirit of God. He puts them in mind, by this modest way of speaking, of what they cannot doubt of, as to so great an apostle. (Witham) --- It is worthy our notice, that St. Paul on every occasion avoids the least appearance of vanity, and frequently when delivering his own opinion, gives us only a hint, hoping that we shall supply the rest. Of this apostle's modesty in this particular, we have many instances in his writings, as in ver. 26. "I think, therefore, that this is good;" and likewise in chap. iv. ver. 9. "For I think that God." (Estius)

39 A woman is bound by the law as long as her husband liveth: but if her husband die, she is at liberty: let her marry whom she will: only in the Lord:

Ver. 39. No explanation given.

40 But more blessed shall she be, if she so remain, according to my counsel: and I think that I also have the spirit of God.

Ver. 40. No explanation given.

#first epistle of st paul to the corinithians

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