81. The Seed of the Woman. Gen 3:15 And I will put enmity between you and the woman, and between your seed and her Seed; He will bruise your head, and you shall bruise His heel.
From this verse there is a continual war is proclaimed between the seed of the woman and the seed of the serpent. That war in heaven between Michael and the dragon began now, Rev_12:7. It is the fruit of this enmity,( positive, active, and typically mutual hatred or ill will)
(1.) That there is a continual conflict between grace and corruption in the hearts of God's people. Satan, by their corruptions, assaults them, buffets them, sifts them, and seeks to devour them; they, by the exercise of their graces, resist him, wrestle with him, quench his fiery darts, force him to flee from them. Heaven and hell can never be reconciled,
(2.) That there is likewise a continual struggle between the wicked and the godly in this world. Those that love God account those their enemies that hate Him, Psa_139:21, Psa_139:22. And all the rage and malice of persecutors against the people of God are the fruit of this enmity, which will continue while there is a godly man on this side heaven, and a wicked man on this side hell. Marvel not therefore if the world hate you, 1Jo_3:13.
A gracious promise is here made of Christ, as the deliverer of fallen man from the power of Satan. Though what was said was addressed to the serpent, yet it was said in the hearing of our first parents, who, doubtless, took the hints of grace here given them, and saw a door of hope opened to them, else the following sentence upon themselves would have overwhelmed them. Here was the dawning of the gospel day.
No sooner was the wound given than the remedy was provided and revealed. Here, in the head of the book, as the word is (Heb_10:7), in the beginning of the Bible, it is written of Christ, that he should do the will of God. By faith in this promise, we have reason to think, our first parents, and the patriarchs before the flood, were justified and saved and to this promise, and the benefit of it, instantly serving God day and night, they hoped to come.
Notice is here given them of three things concerning Christ: -
(1.) His incarnation, that he should be the seed of the woman, the seed of that woman; therefore his genealogy (Lu. 3) goes so high as to show him to be the son of Adam, but God does the woman the honour to call him rather her seed, because she it was whom the devil had beguiled, and on whom Adam had laid the blame; herein God magnifies his grace, in that, though the woman was first in the transgression, yet she shall be saved by child-bearing (as some read it), that is, by the promised seed who shall descend from her, 1Ti_2:15.
He was likewise to be the seed of a woman only, of a virgin, that he might not be tainted with the corruption of our nature; he was sent forth, made of a woman (Gal_4:4), that this promise might be fulfilled. It is a great encouragement to sinners that their Saviour is the seed of the woman, bone of our bone, Heb_2:11, Heb_2:14. Man is therefore sinful and unclean, because he is born of a woman (Job_25:4), and therefore his days are full of trouble, Job_14:1. But the seed of the woman was made sin and a curse for us, so saving us from both. (
2.) His sufferings and death, pointed at in Satan's bruising his heel, that is, his human nature. Satan tempted Christ in the wilderness, to draw him into sin; and some think it was Satan that terrified Christ in his agony, to drive him to despair. It was the devil that put it into the heart of Judas to betray Christ, of Peter to deny him, of the chief priests to prosecute him, of the false witnesses to accuse him, and of Pilate to condemn him, aiming in all this, by destroying the Saviour, to ruin the salvation; but, on the contrary, it was by death that Christ destroyed him that had the power of death, Heb_2:14. Christ's heel was bruised when his feet were pierced and nailed to the cross, and Christ's sufferings are continued in the sufferings of the saints for his name. The devil tempts them, casts them into prison, persecutes and slays them, and so bruises the heel of Christ, who is afflicted in their afflictions. But, while the heel is bruised on earth, it is well that the head is safe in heaven.
(3.) His victory over Satan thereby. Satan had now trampled upon the woman, and insulted over her; but the seed of the woman should be raised up in the fulness of time to avenge her quarrel, and to trample upon him, to spoil him, to lead him captive, and to triumph over him, Col_2:15. He shall bruise his head, that is, he shall destroy all his politics and all his powers, and give a total overthrow to his kingdom and interest. Christ baffled Satan's temptations, rescued souls out of his hands, cast him out of the bodies of people, dispossessed the strong man armed, and divided his spoil: by his death, he gave a fatal and incurable blow to the devil's kingdom, a wound to the head of this beast, that can never be healed. As his gospel gets ground, Satan falls (Luk_10:18) and is bound, Rev_20:2. By his grace, he treads Satan under his people's feet (Rom_16:20) and will shortly cast him into the lake of fire, Rev_20:10. And the devil's perpetual overthrow will be the complete and everlasting joy and glory of the chosen remnant.
82. The Servant of the LORD. Is 42:1 Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations.
Servant :. 'Ebed on the other hand is "a bondservant or slave".
na'ar, meshareth. In our sense, "a free, voluntary attendant", as Joshua of Moses (Exo_33:11; so 2Ki_4:12; 2Ki_4:43; 2Ki_5:20; 2Ki_6:15 margin "minister"; 2Sa_13:17-18; 1Ki_20:14-15).
There are Four Servant Passages in Isaiah: Isa_42:1-9; Isa_49:1-9; Isa_50:4-11; 52:13 through 53:12
Isaiah 42:1-9 Though David and Israel are called servants in Isaiah these passages cannot refer to them, instead they find fulfilment in the Lord Jesus Christ. The “Servant” must be divine and be a human being at the same time; He must suffer for sin and die for man’s sin, yet be Israel’s true King; He must deliver the people of God from darkness.
v.1.my servant, whom I support, ISV [ My servant, whom I uphold; or strengthen]JPSB.
How was Jesus supported and strengthened by God the Father? The Holy Spirit descended upon Him and rested on Him. Mat 3:16 And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; “The Spirit of the Lord GOD is upon me; because He hath anointed me to preach good tidings unto the meek; He hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound” (Isaiah 61:1). This was the very passage that Jesus used to introduce His ministry (Luke 4:18).
He continually woke early and prayed to His Father in a solitary place where the Lord taught Him.Mat_14:23 And when He had sent the crowds away, He went up into a mountain apart to pray. And when evening had come, He was there alone. oh_6:15 Therefore when Jesus perceived that they would come and take Him by force, that they might make Him a king, Jesus withdrew again to the mountain alone by Himself.
v.1 mine elect, in whom my soul delighteth;
Elect bâchı̂yr BDB Definition: 1) chosen, choice one, chosen one, elect (of God)
in whom my soul delights - The Voice of God said at His Baptism and on the Mount of Transfiguration, “This is my beloved Son in whom I am well pleased.”Mat 3:17 And lo, a voice from Heaven, saying, This is My beloved Son, in whom I am well pleased.
I am ever delighted. The language implies that he was constantly or uniformly well pleased with him; and in this solemn and public manner he expressed his approbation of him as the Redeemer of the world.
He will bring forth justice to the nations.
NASV. v.1. Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations.
Mat 12:17 so that it might be fulfilled which was spoken by Isaiah the prophet, saying,
Mat 12:18 "Behold My Child whom I have chosen; My Beloved, in whom My soul is well pleased. I will put My Spirit on Him, and He shall declare judgment to the nations.
Mat 12:19 He shall not strive, nor cry, nor shall any one hear His voice in the streets.
Mat 12:20 He will not break a bruised reed, and He will not quench a smoking wick, until He sends out judgment to victory.
Mat 12:21 And in His name the nations shall trust."
(1) Matthew 12 : 18distinctly reiterates that the Messiah, Jesus will be:
(1a) God’s servant whom He (the Father) will uphold
(1b) God’s chosen with whom His soul delights
(1c) God will put His Spirit upon Him and he will also reach the Gentiles/nations: It is upon this Redeemer that God will pour out His Spirit. As a result of this He will carry out His duties including justice.
Isa 42:6 I Jehovah have called You in righteousness, and will hold Your hand, and will keep You, and give You for a covenant of the people, for a Light of the nations;
I, the Lord, have called thee in righteousness - The phrase ‘in righteousness’ has been very differently understood by different expositors. The most probable meaning may be, ‘I have done it as a righteous and just God, or in the accomplishment of my righteous purposes. I am the just moral governor of the universe, and to accomplish my purposes of justice and fidelity, I have designated thee to this work.’ Lowth has well rendered it, ‘For a righteous purpose.’ In this work all was righteousness. God was righteous, who appointed him; it was because he was righteous, and could not save without a mediator and an atonement, that he sent him into the world; he selected one who was eminently righteous to accomplish his purpose; and he came that he might establish righteousness on the earth, and confirm the just government of God (see Isa_42:21).
And will hold thine hand - I will take thee by the hand, as one does who guides and leads another. The phrase denotes the same as to guard, or keep - as we protect a child by taking him by the hand.
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8383 The
83. The Shepherd. Ps 23:1 The LORD is my Shepherd; I shall not want.
A keeper of sheep. The first keeper of sheep in the Bible was Adam's son Abel (Genesis 4:2 ). Shepherding was the chief occupation of the Israelites in the early days of the patriarchs: Abraham (Genesis 12:16 ); Rachel (Genesis 29:9 ); Jacob (Genesis 30:31-40 ); Moses (Exodus 3:1).
As cultivation of crops increased, shepherding fell from favor and was assigned to younger sons, hirelings, and slaves (compare David in1 Samuel 16:11-13 ). Farmers such as in Egypt even hated shepherds (Genesis 46:34 ).
The Bible mentions shepherds and shepherding over 200 times. However, the Hebrew word for shepherding is often translated, “feeding.” Shepherds led sheep to pasture and water (Psalm 23:1 ) and protected them from wild animals (1 Samuel 17:34-35 ). Shepherds guarded their flocks at night whether in the open (Luke 2:8 ) or in sheepfolds (Zephaniah 2:6 ) where they counted the sheep as they entered (Jeremiah 33:13 ). They took care of the sheep and even carried weak lambs in their arms (Isaiah 40:11 ).
Shepherd came to designate not only persons who herded sheep but also kings (2 Samuel 5:2 ) and God Himself (Psalm 23:1 ; Isaiah 40:11 ). Later prophets referred to Israel's leaders as shepherds (Jeremiah 23:1 ;Ezekiel 34:1 ).
In Bible times the sheep cared for by shepherds represented wealth. They provided food (1 Samuel 14:32 ), milk to drink (Isaiah 7:21-22 ), wool for clothing (Job 31:20 ), hides for rough clothing (Matthew 7:15 ), and leather for tents (Exodus 26:14 ). Furthermore, sheep were major offerings in the sacrificial system (Exodus 20:24 ). They were offered as burnt offerings (Leviticus 1:10 ), sin offerings (Leviticus 4:32 ), guilt offerings (Leviticus 5:15 ), and peace offerings (Leviticus 22:21 ).
The New Testament mentions shepherds 16 times. They were among the first to visit Jesus at His birth (Luke 2:8-20 ). Some New Testament references used a shepherd and the sheep to illustrate Christ's relationship to His followers who referred to Him as “our Lord Jesus, that great shepherd of the sheep” (Hebrews 13:20 ). Jesus spoke of Himself as “the good shepherd” who knew His sheep and would lay down His life for them (John 10:7-18 ). Jesus commissioned Peter to feed His sheep (John 21:1 ). Paul likened the church and its leaders to a flock with shepherds (Acts 20:28 ). The Latin word transliterated “pastor” means shepherd. The Holman Bible. |
| The Lord is My Shepherd |
84. Shiloh Gen 49:10 The scepter shall not depart from Judah, nor a Lawgiver from between his feet, until Shiloh come. And the obedience of the peoples to him. MKJV
Shiloh (1)
shı̄´lō (שׁילה, shı̄lōh): The prophecy in Gen_49:10, “The scepter shall not depart from Judah,... until Shiloh come,” etc., has been the subject of very diverse interpretations. the Revised Version margin gives as alternative renderings, “ 'Till he come to Shiloh having the obedience of the peoples' Or, according to the Syriac, 'Till he come whose it is,' etc.”
(1) From the earliest times the passage has been regarded as Messianic, but the rendering in the text, which takes “Shiloh” as a proper name, bearing a meaning such as “peaceful” (compare Isa_9:6, “Prince of Peace”), labours under the difficulty that Shiloh is not found elsewhere as a personal name in the Old Testament, nor is it easy to extract from it the meaning desired. Further, the word was not personally applied to the Messiah in any of the ancient VSS, which rather assume a different reading (see below). Apart from a purely fanciful passage in the Talmud (compare Driver, Gen, 413), this application does not appear earlier than the version of Seb. Munster in the 16th century (1534).
(2) The rendering, “till he come to Shiloh,” where Shiloh is taken as the name of a place, not a person, is plausible, but is felt to yield no suitable sense in the context. It is, therefore, now also set aside by most recent scholars.
(3) The 3rd rendering, which regards Shiloh as representing the Hebrew שלּה, shellōh = שׁלה, shı̄lōh for לו אשר, 'ăsher lō, “whose (it is),” has in its favor the fact that this is evidently the reading presupposed in the Septuagint, the Peshitta, and the this is evidently the reading presupposed in the Septuagint, the Peshitta, and the Jewish Targums, and seems to be alluded to in Eze_21:27, “until he come whose right it is.” In this view the passage has still a Messianic reference, though critics argue that it must then be regarded as late in origin. Other interpretations need not detain us. See for details the full discussions in Hengstenberg's Christology, I, 54 ff, English translation, the commentaries of Delitzsch, Driver, and Skinner, on Genesis (especially Excursus II in Driver), and the articles in the various Bible dictionaries. ISBE
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| The Messiah entered Jerusalem on Palm Sunday The Crowd shouted " Hosanna to the Son of David". |
Wikipedia.com Shiloh (šīlō Hebrew: שִׁיל֔וֹ or šīlōh Hebrew: שילה is a figure mentioned in the Hebrew Bible in Genesis 49:10 as part of the benediction given by Jacob to his son Judah. Jacob states that "the sceptre will not depart from Judah... until Shiloh comes...").[1] The Latin Vulgate translates the word as "he ... that is to be sent",[2] which would be the equivalent of the Hebrew shaluach(Hebrew: שלוח, "messenger"), indicating a possible corruption of the text (on either side). The Peshitta "the one to whom [it] belongs"[3] Similarly, the Septuagint translates the word to "the things stored up for him".[4][5] Some Muslims interpret it as a prophecy of Muhammad.[6]
A sceptre is a symbol of sovereignty, and is traditionally borne by the head of government, typically a king.
In the Bible, the Promised One "who is to come" to the people at some time in the future is called the Messiah.[7] He is also called "King of Kings",[8] and as a sovereign, He will be the one to take over and hold the sceptre.
Following this Biblical theme, the sceptre will stay with the existing family lineage of Judah, the Jewish people's government and the head of state until the final leader who will then claim that sceptre. That individual is also named Shiloh.[9]
85. The Son of David. Matt 1:1 The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.
The book of the generation - This is the proper title of the chapter. It is the same as to say, “the account of the ancestry or family, or the genealogical table of Jesus Christ.” The phrase is common in Jewish writings. Compare Gen_5:1. “This is the book of the generations of Adam,” i. e., the genealogical table of the family or descendants of Adam. See also Gen_6:9. The Jews, moreover, as we do, kept such tables of their own families. and it is probable that this was copied from the record of the family of Joseph.
Jesus - See the notes at Mat_1:21.
Christ - The word “Christ” is a Greek word, Χριστός Christos, signifying “anointed.” The Hebrew word, משׁיח mâshı̂yach, signifying the same is “Messiah.” Hence, Jesus is called either the Messiah, or the Christ, meaning the same thing. The Jews speak of the Messiah; Christians speak of him as the Christ. In ancient times, when kings and priests were set apart to their office, they were anointed with oil, Lev_4:3; Lev_6:20; Exo_28:41; Exo_29:7; 1Sa_9:16; 1Sa_15:1; 2Sa_
The Son of David - The word “son” among the Jews had a great variety of significations. It means literally a son; then a grandson; a descendant: an adopted son; a disciple, or one who is an object of tender affection one who is to us as a son. In this place it means a descendant of David; or one who was of the family of David. It was important to trace the genealogy of Jesus up to David, because the promise had been made that the Messiah should be of his family, and all the Jews expected that it would be so. It would be impossible, therefore, to convince a Jew that Jesus was the Messiah, unless it could be shown that he was descended from David. See Jer_23:5; Psa_132:10-11, compared with Act_13:23, and Joh_7:42.
He was called by this Name by the two blind men at Capernaum Matt 9:27 And when Jesus passed on from there, two blind ones followed Him, crying and saying, Son of David, have mercy on us.
Mat 9:28 And when He had come into the house, the blind men came to Him. And Jesus said to them, Do you believe that I am able to do this? They said to Him, Yes, Lord.
Mat 9:29 Then He touched their eyes, saying, According to your faith let it be to you.
Mat 9:30 And their eyes were opened. And Jesus strictly charged them, saying, See, let no one know.
Mat 9:31 But going out, they made Him known in all that land.
He was called this by the Syro- Phoenicien Woman Mat 15:21 And going out from there, Jesus withdrew to the parts of Tyre and Sidon.
Mat 15:22 And behold, a woman of Canaan coming out of these borders cried to Him, saying, Have mercy on me, O Lord, Son of David! My daughter is grievously vexed with a demon.
Mat 15:23 But He did not answer her a word. And His disciples came and begged Him, saying, Send her away, for she cries after us.
Mat 15:24 But He answered and said, I am not sent except to the lost sheep of the house of Israel.
Mat 15:25 Then she came and worshiped Him, saying, Lord, help me!
Mat 15:26 But He answered and said, It is not good to take the children's bread and to throw it to dogs.
Mat 15:27 And she said, True, O Lord; but even the little dogs eat of the crumbs which fall from their masters' tables.
Mat 15:28 Then Jesus answered and said to her, O woman, great is your faith! So be it to you even as you wish. And her daughter was healed from that
Also by the two blind men at Jericho
Mat 20:30 And behold, two blind men were sitting by the wayside. When they heard that Jesus passed by, they cried out, saying, Have mercy on us, O Lord, Son of David!
Mat 20:31 And the crowd rebuked them, saying that they should be silent. But they cried the more, saying, Have mercy on us, O Lord, Son of David!
Mat 20:32 And Jesus stood still and called them, and said, What do you desire that I should do to you?
Mat 20:33 They said to Him, Lord, that our eyes may be opened.
Mat 20:34 So Jesus had compassion on them and touched their eyes. And immediately their eyes received sight, and they followed Him.
86. Son of God - Christ refers to Himself by this Name on only two occasions:
Joh 9:33 If this One were not of God, He could do nothing.
Joh 9:34 They answered and said to him, You were altogether born in sins, and do you teach us? And they cast him out.
Joh 9:35 Jesus heard that they had cast him out; and finding him, He said to him, Do you believe on the Son of God?
Joh 9:36 And he answered and said, Who is He, Lord, that I might believe on Him?
Joh 9:37 And Jesus said to him, You have both seen Him, and it is He who is speaking with you.
and Joh 10:35 If He called those gods with whom the Word of God was, and the Scripture cannot be broken,
Joh 10:36 do you say of Him whom the Father has sanctified and sent into the world, You blaspheme, because I said, I am the Son of God?
Note also Satan : Matthew 4 :3;6; Gabriel Lk 1:35; a demon Matt 8:29; Luk 4:41; a disciple Matt 14:33; Peter Matt 16:16; Martha Jn 11:27; Nathanael Jn 1:49; a centurion Matt 27:54
87. The Son of Man
This was His favourite Name for Himself.
According to His own testimony, the Son of Man:
Came not to be ministered unto but to Minister. Matt 20 :28
Came to seek and to save that which was lost. Matt 18:11
Can alone forgive sin. Matt 9:6
Had nowhere to lay His head. Matt 8:20
Is Lord of the Sabbath. Lk 6:5
Would be betrayed. Matt :22
Should suffer. Matt 17:12
Would be lifted up. Jn 3:14
Would be three days in the heart of the earth. Matt 12 :40
Would be raised from the dead. Matt 17:9
Will come again in the glory of the Father. Matt 16:27; 24:30
Will send for His angels. Matt 13:41
Shall sit upon the Throne of His Glory. Matt 19:28
Question: "What does it mean that Jesus is the Son of Man?"
Answer:Jesus is referred to as the “Son of Man” 88 times in the New Testament. A first meaning of the phrase “Son of Man” is as a reference to the prophecy of Daniel 7:13-14, “In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.”
The description “Son of Man” was a Messianic title. Jesus is the One who was given dominion and glory and a kingdom. When Jesus used this phrase, He was assigning ‘the Son of Man’ prophecy to Himself. The Jews of that era would have been intimately familiar with the phrase and to whom it referred. Jesus was proclaiming Himself as the Messiah.
A second meaning of the phrase “Son of Man” is that Jesus was truly a human being. God called the prophet Ezekiel “son of man” 93 times. God was simply calling Ezekiel a human being. A son of a man is a man. Jesus was fully God (John 1:1), but He was also a human being (John 1:14). First John 4:2 tells us, “This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God.” Yes, Jesus was the Son of God—He was in His essence God. Yes, Jesus was also the Son of Man—He was in His essence a human being. In summary, the phrase “Son of Man” indicates that Jesus is the Messiah and that He is truly a human being.
88. The Son of Mary Mar 6:3 Is not this the carpenter, the son of Mary, the brother of James and Joses and Judas and Simon? And are not his sisters here with us? And they were offended at Him.
Matthew Henry’s Full Commentary says of Mary1. Her name was Mary, the same name with Miriam, the sister of Moses and Aaron; the name signifies exalted, and a great elevation it was to her indeed to be thus favoured above all the daughters of the house of David.
2. She was a daughter of the royal family, lineally descended from David, and she herself and all her friends knew it, for she went under the title and character of the house of David, though she was poor and low in the world; and she was enabled by God's providence, and the care of the Jews, to preserve their genealogies, to make it out, and as long as the promise of the Messiah was to be fulfilled it was worth keeping; but for those now, who are brought low in the world, to have descended from persons of honour, is not worth mentioning.
3. She was a virgin, a pure unspotted one, but espoused to one of the same royal stock, like her, however, of low estate; so that upon both accounts there was (as it was fit there should be) an equality between them; his name was Joseph; he also was of the house of David, Mt. 1:20. Christ's mother was a virgin, because he was not to be born by ordinary generation, but miraculously; it was necessary that he should be so, that, though he must partake of the nature of man, yet not of the corruption of that nature: but he was born of a virgin espoused, made up to be married, and contracted, to put honour upon the married state, that that might not be brought into contempt (which was an ordinance in innocency) by the Redeemer's being born of a virgin.
89. The Son of the Most High. Lk 1:32 He will be great and He will be called 'Son of the Most High.' And the Lord God will give Him the throne of His forefather David;
Luk 1:33 and He will be King over the House of Jacob for the Ages, and of His Kingdom there will be no end."
The Most High Strongs G5310 ὕψιστος hupsistos hoop'-sis-tos
Superlative from the base of G5311; highest, that is, (masculine singular) the Supreme (God), or (neuter plural) the heavens: - most high, highest.
He shall be great - There is undoubted reference in this passage to Isa_9:6-7. By his being “great” is meant he shall be distinguished or illustrious; great in power, in wisdom, in dominion on earth and in heaven.
Shall be called - This is the same as to say he “shall be” the Son, etc. The Hebrews often used this form of speech. See Mat_21:13.
The Highest - God, who is infinitely exalted; called the Highest, because He is exalted over all his creatures on earth and in heaven. See Mar_5:7.
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| Mary or Miriam the Mother of Jesus |
90. The Stone Matt 21:42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, The same was made the head of the corner: This was from the Lord, And it is marvelous in our eyes?
The stone - R. Solom. Jarchi, on Mic_5:1-15, says, this stone means the Messiah, אכן משיח: Abarbanel is of the same opinion. This seems to have been originally spoken of David who was at first rejected by the Jewish rulers, but was afterwards chosen by the Lord to be the great ruler of his people Israel. The quotation is taken from Psa_118:22.
As the Church is represented in Scripture under the name of the temple and house of God, in allusion to the temple of Jerusalem, which was a type of it, 1Co_3:16; Heb_3:6; 1Pe_2:5; so Jesus Christ is represented as the foundation on which this edifice is laid, 1Co_3:11; Eph_2:20, Eph_2:21.
The Jews were the first builders to whom God gave the privilege to build His Church. Three things the corner-stone is to the builder's work —
1. The structure ranges up to the corner-stone. All else is below, that it may be high; all ministers to it. Abase yourself that Christ may be exalted.
2. The whole fabric holds up the head of the corner to the view of men that it may be admired. Take care that the aspect which your religion wears to every man is not yourself, but Christ.
3. Let Christ, as the stone does the corner, bind everything. He is the one cementing all that is true. Whatever is in Christ, though it be repugnant to your feelings, do not send it away from you.
(J. Vaughan, M. A.)
91. The Sun of Righteousness Mal 4:2 But to you who fear My name, the Sun of Righteousness shall arise, and healing will be on His wings. And you shall go out and frisk like calves of the stall.
Barnes says “But (And) unto you, who fear My Name, shall the Sun of Righteousness arise - It is said of God Psa_84:11, “The Lord God is a sun and a shield, and Isa_60:19-20, The Lord shall be to thee an everlasting light, and thy God thy glory; thy sun shall no more go down, for the Lord shall be thine everlasting light;” and Zacharias, speaking of the office of John the Baptist in the words of Malachi, “thou shalt go before the face of the Lord to prepare His way, speaks of Luk_1:76, Luk_1:78-79. the tender mercy of our God, whereby the Dayspring from on high hath visited us, to give light to them that sit in darkness.” “He who is often called Lord and God, and Angel and Captain of the Lord’s host, and Christ and priest and Word and Wisdom of God and Image, is now called the Sun of Righteousness.
He, the Father promises, will arise, not to all, but to those only who fear His Name, giving them the light of the Sun of Righteousness, as the reward of their fear toward Him. This is God the Word Who saith, ‘I am the Light of the world,’ Who was ‘the Light of every one who cometh into the world.”’ Primarily, Malachi speaks of our Lord’s second Coming, when Heb_9:28. “to them that look for Him shall He appear, a second time unto salvation.”
For as, in so many places (As Psa_1:6; Psa_2:12; Psa_3:7-8; Psa_5:10-12; Psa_6:8-10; Psa_7:16-17; Psa_9:17-20; Psa_10:16-18; Psa_11:6-7; Psa_17:13-15; Psa_20:8; Psa_26:9-12; Psa_31:23; Psa_32:10-11; Psa_34:21-22; Psa_35:26-28; Psa_36:10-12; Psa_37:38-40; Psa_40:15-17; Psa_50:22-23; Psa_52:5-9; Psa_55:22-23; Psa_58:10-11; Psa_63:10-11; Psa_64:9-10; Psa_73:27-28; Psa_104:33-35; Psa_112:9-10; Psa_126:5; Psa_149:9.) the Old Testament exhibits the opposite lots of the righteous and the wicked, so here the prophet speaks of the Day of Judgment, in reference to the two opposite classes, of which he had before spoken, the proud and evil doers, and the fearers of God. The title, “the Sun of Righteousness,” belongs to both comings , “in the first, lie diffused rays of righteousness, whereby He justified and daily justifies any sinners whatever, who will look to Him, i. e., believe in Him and obey Him,
92. Teacher (Master) Mat 26:18 And He said, Go into the city to such a man, and say to him, The Master said, My time is at hand. I will keep the Passover at your house with My disciples.
Teacher G1320 διδάσκαλος didaskalos did-as'-kal-os Strongs From G1321; an instructor (generally or specifically): - doctor, master, teacher.
Preachertony.com. “Jesus Christ is an example of everything good and perfect. He shows us how to be meek, humble, and selfless. He portrays love, kindness, and mercy. Sermons have been preached about his office of prophet, priest, and king. However, it is rarely mentioned that he was also a teacher. People who are very conservative and place a large emphasis on preaching insist that Jesus was not a soft-spoken teacher, but a preacher of preachers. People who are very liberal and place the emphasis on Jesus caring for the poor and the widows insist that he was not a teacher teaching absolute truth, but a social reformer. He did many things, and all of them, he did perfectly. One of those was teaching.
Much of Jesus' ministry involved teaching. He taught in many places, to many people, using many methods. His ministry began with teaching, consisted of teaching, and ended with teaching. He had time to teach a group of thousands. He also had the compassion to teach single individuals. He is a perfect example of how to effectively teach.
Jesus’ ministry began with teaching. It is often said that his teaching ministry began in Luke 4. This may be true concerning his public ministry as a grown man. However, eighteen years earlier, Luke gives a glimpse of what was to come. In Luke 2:46-47, the record is given of Jesus in the temple at the age of twelve. “
DO YOU ACKNOWLEDGE HIM AS YOUR TEACHER AND MASTER? Will you learn from Him as He is Meek and humble of heart and you will find rest for your soul?
93 Wonderful Isa 9:6 For to us a Child is born, to us a Son is given; and the government shall be on His shoulder; and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
Wonderful Greek θαυμαστός thaumastos thow-mas-tos'
From G2296; wondered at, that is, (by implication) wonderful: - marvel (-lous). from Apostolic
Bible Polyglot with Strongs Numbers
Wonderful Hebrew H6382 פּלא pele' peh'-leh
From H6381; a miracle: - marvellous thing, wonder (-ful, -fully).
From Barnes Notes
Wonderful - פלא pele'. This word is derived from the verb פלא pâlâ', to separate, to distinguish, to make great. It is applied usually to anything that is great or wonderful, as a miracle; Exo_15:2; Lam_1:9; Dan_12:6. It is applied here to denote the unusual and remarkable assemblage of qualities that distinguished the Messiah. Those are specified more particularly in the other part of the verse; such an assemblage of qualties as to make proper the names Mighty God, etc. ‘The proper idea of the word,’ says Hengstenberg, ‘is miraculous. It imports that the personage here referred to, in his being and in his works, will be exalted above the ordinary course of nature, and that his whole manifestation will be a miracle.’ Yet it seems to me, that the proper idea of the word is not that of miraculous. It is rather that which is separated from the ordinary course of events, and which is suited to excite amazement, wonder, and admiration, whether it be miraculous or not.
This will be apparent if the following places are examined, where the word occurs in various forms. It is rendered marvelous, Psa_118:23; Psa_139:14; Psa_98:1; Job_5:9; wonderful, 2Sa_1:26; Psa_139:14; Pro_30:18; Job_42:3; Psa_72:18; Psa_86:10; hidden, Deu_30:2; things too high, Psa_131:1; miracles, Jdg_6:13; Exo_15:2; Psa_77:14; Psa_88:10; Psa_89:5; the word is translated wonders, in the sense of miracles, in several places; and hard, Deu_17:8; Jer_32:17. From these passages, it is clear that it may denote that which is miraculous, but that this idea is not necessarily connected with it. Anything which is suited to excite wonder and amazement, from any cause, will correspond with the sense of the Hebrew word. It is a word which expresses with surprising accuracy everything in relation to the Redeemer. For the Messiah was wonderful in all things. It was wonderful love by which God gave him, and by which he came; the manner of his birth was wonderful; his humility, his self-denial, his sorrows were wonderful; his mighty works were wonderful; his dying agonies were wonderful; and his resurrection, his ascension, were all suited to excite admiration and wonder.
Counsellor - This word has been sometimes joined with ‘wonderful,’ as if designed to qualify it thus - “wonderful counselor;” but it expresses a distinct attribute, or quality. The name “counselor” here, יועץ yû‛ēts, denotes one of honorable rank; one who is suited to stand near princes and kings as their adviser. It is expressive of great wisdom, and of qualifications to guide and direct the human race. The Septuagint translates this phrase, ‘The angel of the mighty counsel.’ The Chaldee, ‘The God of wonderful counsel.’
94. The Word - The Apostle John’s favourite name for the Messiah, the Christ.
Joh 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
Joh 1:2 He was in the beginning with God.
Joh 1:3 All things came into being through Him, and apart from Him nothing that exists came into being.
Rev 19:13 The outer garment in which He is clad has been dipped in blood and His name is THE WORD OF GOD.
Rev 19:14 The armies in Heaven followed Him--mounted on white horses and clothed in fine linen, white and spotless.
Rev 19:15 From His mouth there comes a sharp sword with which He will smite the nations; and He will Himself be their Shepherd, ruling them with a scepter of iron; and it is His work to tread the winepress of the fierce anger of God, the Ruler of all.
And his name is called The Word of God - The name which in Rev_19:12, it is said that no one knew but he himself. This name is Ὁ λόγος τοῦ Θεοῦ Ho logos tou Theou, or “the Logos of God.” That is, this is his unique name; a name which belongs only to him, and which distinguishes him from all other beings. The name “Logos,” as applicable to the Son of God, and expressive of his nature, is found in the New Testament only in the writings of John, and is used by him to denote the higher or divine nature of the Saviour. In regard to its meaning, and the reason why it is applied to him, see the notes on Joh_1:1. The reader also may consult, with great advantage, an article by Prof. Stuart in the Bibliotheca Sacra, vol. vii. pp. 16-31. The following may be some of the reasons why it is said Rev_19:12 that no one understands this but he himself:
(1) No one but he can understand its full import, as it implies so high a knowledge of the nature of the Deity;
(2) no one but he can understand the relation which it supposes in regard to God, or the relation of the Son to the Father;
(3) no one but he can understand what is implied in it, regarded as the method in which God reveals himself to his creatures on earth;
(4) no one but he can understand what is implied in it in respect to the manner in which God makes himself known to other worlds.
It may be added, as a further illustration of this, that none of the attempts made to explain it have left the matter so that there are no questions unsolved which one would be glad to ask.Barnes Notes
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