Prophecy of Things to Come

J E Bradburn


His death was not to be a solitary one, but a death in the midst of men. His foes were to rage around Him as He died. He was to die a Roman death on the cross [stake], (His or Him = Hebrew Elohim).


Psalm 22: 7, 12, 16. (KJV)

07 All they that see Me laugh Me to scorn: they shoot out the lip, they shake the head, saying,!”

12 “Many bulls have compassed Me: strong bulls of Bashan have beset Me round”

16 “For dogs have compassed Me: the assembly of the wicked have inclosed Me: they pierced My hands and My feet.”


They pierced My hands and My feet. He was to be pierced with a spear. In the passover the Lamb, after it was put to death, was roasted on a spit of wood, and that spit was actually in the form of a cross. There is no doubt about that fact. 


Zechariah 12:10 (KJV) And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his firstborn.”


Then His garments were to be parted, and some were to have lots cast upon them. Psalm 22:18 (KJV) “They part My garments among them, and cast lots upon My vesture.”  Three of the cries while Jesus Christ was actually upon the stake, are actually given to us in the book of Psalms.


1.      In Psalm 22:1 (KJV) My God, My God, why hast thou forsaken Me? Why art thou so far from helping Me, and from the words of My roaring?”

2.      In Psalm 31:5 (KJV) “Into thine hand I commit My spirit: thou hast redeemed Me, O Lord God of truth.”

3.      In Psalm 22:31 (KJV) “They shall come, and shall declare his righteousness unto a people that shall be born, that He hath done this.” The literal rendering of the Hebrew “It is done.” the closing words of the Lord’s lips on the stake.


The death of the Messiah was to be atonement: Isaiah 53:10 (KJV) “Yet it pleased the Lord to bruise him; He hath put Him to grief: when Thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of the Lord shall prosper in His hand.” In this verse we have a remarkable word, “when Thou shalt make His soul an offering for sin.” His death was to be an ashām, a sin offering by blood, for that was a requirement of law.


Leviticus 22:11 (KJV) “But if the priest buy any soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat.”




We find from the Old Testament that Christ was to rise again and was not to remain in the grave. Psalm 16:10 (KJV) “For thou wilt not leave My soul in hell; neither wilt thou suffer thine Holy One to see corruption.” after His death and resurrection, His resurrection life was to be one of intercession for the transgressors.


Isaiah 53:12 (KJV) “Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong; because He hath poured out His soul unto death: and He was numbered with the transgressors; and He bare the sin of many, and made intercession for the transgressors.”




He was to have an immense following: Genesis 49:10 (KJV) “The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be.” So He was to be the Saviour of the Gentiles also.  Daniel 7:14 (KJV) “And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: his dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.”




Then we have in the Old Testament Scriptures a series of predictions which have yet not been fulfilled, but they are all in the same line, and are absolutely bound up with the predictions that have been fulfilled.

He is to come again. you remember that wonderful passage:



Job 19:25-27 (KJV)

25 For I know that my redeemer liveth, and that He shall stand at the latter day upon the earth:”

26 And though after my skin worms destroy this body, yet in my flesh shall I see God:”

27 Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.”


A most wonderful promise! He is to come again with all His saints. Zechariah 14:5 (KJV) “And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the Lord my God shall come, and all the saints with thee.”


When He comes He is to be recognised as the Crucified One.


Zechariah 12:10 (KJV) “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon Me Whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his firstborn.”


He is to triumph over all the earth when He comes, Zechariah 14: 9 (KJV) “And the Lord shall be king over all the earth: in that day shall there be one Lord, and His name one.” It is the same Lord that is spoke of in (Zech 14: 3—4 KJV).


Zechariah 14:3-4 (KJV)

3 Then shall the Lord go forth, and fight against those nations, as when He fought in the day of battle.”

4 “And His feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.”



Now, I have given you passages from the Old Testament, telling, in the form of actual description and story of the life and character and position of Jesus Christ I ask; is it possible to suppose that these, which are not genera (groups) principles, but minute and definite details in the earthly life of our Lord and His ministry—is it possible, I repeat for any man to reason, and calm thought, to say that they could have been for hundreds of years in that Book before the Lord was born in Bethlehem, unless God Omniscient, who knows the end from the beginning, has Himself been its author, and responsible for the TRUTH of what it contains? “The Scriptures cannot be broken,” said the Lord Jesus Christ; and, whoever gainsays His Word, I for one, believe it, and will believe it to the end.


The death of the Messiah was to be atonement: Jesus paid for our sins, but even more; He died at the crucifixion not just for atonement, but to reveal to us that dying is not the end, but the beginning. The flesh and bones return to the earth from whence they were taken, and the Spirit returns to God who gave it. We were clothed from the dust of the adamah to cover the spirit and prepare us for the fall. Jesus’s death was to prove that. He was placed in a sepulchre at Gethsemane         and a huge stone rolled across the entrance, also a squad of Roman soldiers were placed close by to prevent Him leaving; but He did.




We find from the Old Testament that Christ was to rise again and was not to remain in the grave. Psalm 16:10 (KJV) “For thou wilt not leave My soul in hell; neither wilt thou suffer thine Holy One to see corruption.” after His death and resurrection, His resurrection life was to be one of intercession for the transgressors.


John 2:19-21 (KJV)

19 Jesus answered and said unto them, “Destroy this temple, and in three days I will raise it up.”

20 Then said the Jews [Pharisees], “Forty and six years was this temple in building, and wilt thou rear it up in three days?”

21 But He spake of the temple of His body.


Ecclesiastes 12:7 (KJV) “Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.”


Even Paul said: 1 Corinthians 15:50 (KJV) “Now this I say, brethren, ‘That flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.’”  Faith, is essential to one if he, or she, has to face similar indignities as our Lord; and to be with Him in the Kingdom of God.


Daniel 3:16-28 (KJV)

16 Shadrach, Meshach, and Abednego, answered and said to the king, “O Nebuchadnezzar, we are not careful to answer thee in this matter.

17 “If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us out of thine hand, O king.”

18 “But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.”

19 Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, “and commanded that they should heat the furnace one seven times more than it was wont to be heated.”

20 “And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace.

21 “Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace.”

22 “Therefore because the king's commandment was urgent, and the furnace exceeding hot, the flames of the fire slew those men that took up Shadrach, Meshach, and Abednego.”

23 “And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace.”

24 Then Nebuchadnezzar the king was astonished, and rose up in haste, and spake, and said unto his counsellors, “Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.”

25 He answered and said, “Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.”

26 Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, “Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither.” Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire.

27 “And the princes, governors, and captains, and the king's counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.

28 Then Nebuchadnezzar spake, and said, “Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent His angel, and delivered His servants that trusted in Him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God.”


Here is the exact same punishment which will be foisted, (imposed), by the Antichrist if he or she will not accept the mark of the beast, or make obeisance to his image.


Revelation 16:2 (KJV) “And the first went, and poured out his vial upon the earth; and there fell a noisome (extremely harmful) and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.”


Revelation 19:20 (KJV) “And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.” (No deliverance from God).


So here is the choice; when all the evidence is checked out, and faith imbued (to make somebody or something rich with a particular quality), there is absolutely nothing to be afraid of, by losing the flesh and blood, which bind us to this earth and the Antichrist.





These words are found at the beginning of every English Bible, and they refer to a subject on which the general Bible student has only vague ideas. He sees the order of the books before him; he learns that the order of the books are not the same as in the Hebrew Bible; but he nevertheless proceeds to search for some fanciful reasons for the arrangement of the books, as he sees them in the English Bible, and to draw some imaginary lessons from it.

The fact being that the order of the books in the Hebrew Bible is the only true order, and it comes to us on precisely the same authority, and rests on exactly the same evidence as the truths which the books reveal to us, so that we cannot ignore this order of the books without understanding the TRUTH which they contain.

Our present order in the English Bible comes to us direct from the Latin Vulgate; and this again was copied from the ancient Greek Translation, called the Septuagint (which is known by the abbreviation LXX), made about the third century (before Christ’s First Advent). In this ancient Greek Version the “names” of the books are changed, either when this translation was made, or subsequently their “order” was re-arranged.

Instead of following the order of the Hebrew Canon, the books were evidently classified into four groups.


1.      The five books of Moses;

2.      The Historical books ;

3.      The so called Poetical Books;

4.      The Prophets,

No one can tell us why? or when? this arrangement was made. We know, however; that man has always attempted to improve God’s works and ways, and doubtless He thought it would be far better to arrange and classify the books according to their subjects. Just as in our own day we have a Bible* * So called because the book of Psalms forms the first of the eleven books contained in the division; and by the figure of Synecdochē is put for the whole.

of which the books themselves are rearranged and cut up, each portion being placed in what is supposed to be its historical and chronological order, in such an order that the books, and even the chapters, psalms, stories, and prophecies, may be read as one connected history. This was confirmed on the basis of Lightfoot’s Chronicle.

It is evident that this “order” is just as good, but just is destitute of authority, as the present order. It is natural so that man should think an arrangement according to subjects or chronology superior to, and more useful than the “order” which God has given us in the Hebrew Canon. The Vulgate Version, as we have said, followed the Septuagint; and even the Vulgate was not the basis of a translation, it exercised a great influence in all succeeding versions, Latin being well understood, and Hebrew being but little known.

Luther, though he translated from the Hebrew, yet kept to the order of the books as given in the Vulgate, Wickliffe, taking his version directly from the Vulgate itself, of course allowed the same order, and thus this arrangement passed over into all subsequent translations. When the Authorised Version was made, in 1611, the people had become accustomed to theorder” of the books as given Wickliffe, and so it was perpetuated. Even the revisers, in 1885, did not venture to revert to the order of a Hebrew Canon.

There is no reason, however, why English Bible Students should not be acquainted with the facts which circumstances are thus hidden from them. Indeed, it is most desirable, and not necessary, that they should know God’s order, and learn the lessons which He would teach them. We propose to divide our subject into the following heads:


1.      The Division of the Old Testament.

2.      The number of the Books.

3.      The order of the Books.

4.      The Names of the Books.

5.      The Division of the Books.



The Lord Jesus when on earth set His seal to the efficient threefold division of the Old Testament, when He spoke in:


Luke 24 :44 (KJV) And He said unto them, “These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning Me.”


The law of Moses, the Prophets, The Psalms.*The son of Sirach in the preface to the Apocryphal Book of Ecclesiastes uses the general term (the others) to denote the books of this third division. This is classification indeed, and therefore conclusive, inasmuch as it is divine. The Hebrew names for these three great divisions are:


Torah, the Law.

Nebee-erxn, the Prophets.

Kakwoeem, the (other) writings (called by the Greek Hagiographa or sacred writings).

The initial letters of these three words spell the word T’nach, and among the Jews the use of this word T’nach are as common as the word “Bible” is with us.* * It is remarkable that we have no Scriptural authority for our common terms “The Bible” or “The Old and New Testament.” In the time of Christ the common term was “The Scriptures” or “The writings” (Matt 22:29, Acts 18:24, KJV). or “Holy Scripture” (Rom 1:2 KJV) or the “sacred letters” (2 Tim 3:15 KJV). The Rabbins name it either “the four and twenty books,”, or signing “the reading” (From Neh 8:8 KJV). In the Greek Church the term “old covenant” was used (from Jer 11:31, Ex 24:7, 2 Cor 3:14 KJV). This term was quite common in the second century, and through the Vulgate, has come down to us “Vetus Testamentum” or “Old Testament”. The other books” or writings presupposes a settled and fixed number, and when Christ, in (Matthew 23:35 and Luke 11:51 KJV), mentions Abel and Zechariah together,


Matthew 23:35 (KJV) “That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.”


Luke 11:51 (KJV) “From the blood of Abel unto the blood of Zacharias which perished between the altar and the temple: verily I say unto you,’ It shall be required of this generation.’”


He refers to the first and last books of the Hebrew Canon (Genesis and Chronicles) as including all the blood shed between these two men. These points to the fact that the three great divisions of the books as we have them in the Hebrew Bible (The Law, the Prophets, and the Psalms) are the same on which the Lord Jesus Christ set His seal. “The Prophets” were afterwards divided into the Form Prophets (see Zech 1:4, and 7:7, 12), which were chiefly historical (Joshua, Judges, Samuel, and Kings), and the later Prophets, chiefly predictive.


The modern lists as presented in the English Bible gives 39 books. The Alexandrian Jews and the ancient Christian Fathers called them twenty two; but this though ancient, was a purely arbitrary and artificial arrangement made to correspond with the number of letters of the Hebrew alphabet The true number of the books, according to the MSS, the Massorah, and the Talmud, is twenty four. This number produced:

1.      By each of the so called double books Samuel and Kings, and Chronicles), being reckoned as one book respectively.

2.      Ezra and Nehemiah as one book.

3.      The twelve minor prophets as one book.

All the manuscripts, the Massorah, and the early printed editions of the Hebrew Bible, present these respectively as one book, and in the enumeration of the Sedarim or sectional divisions the numbers are continuous.* *Thus the two books of Samuel have 34 Sedarim, the two books of Kings have 35 Sedarim, the twelve minor prophets have 21 Sedarim, and the two books of Chronicles have 25. These run on through the two books respectively without any break. The Sedarim is the name for those divisions by which the Law was read through once in every three years: one Sedarim being read on each Sabbath.  The division of these books is of modern origin, and is a human invention having no authority whatsoever.

Thus reckoned, the number of the books is 24. The practice of numbering those 22 is, as we have said, purely artificial and fanciful. To obtain this number Judges and Ruth were arbitrarily reckoned together as one book, and Jeremiah and Lamentations were similarly reckoned as one.



When once the departure was made from the order in the hebrew Bible, the way was open for various arrangements, and hence we find the Septuagint, The Fathers, the Talmudists, and the Rabbins, all at variance amongst themselves, so that we are driven back on the ancient Hebrew Text, and on th MS. authority on which it is based.

There never has been any variation in the sequence of the Books in any of the MSS, or early editions of the printed Hebrew Bible, so far as the Pentateuch and the Former Prophets are concerned—that is to say from Genesis to Kings. It is only in the Latter Prophets and the Hagiographa that any variation is seen. In the Latter Prophets, the early printed editions of the Hebrew Bible, following the oldest and best MSS, give the order of these four books as Isaiah, Jeremiah, Ezekiel, and the Minor Prophets.

In the Hagiographa the variations are greater; some MSS. commencing with Ruth, others with Chronicles, while others commence with the Psalms. But the Holy Spirit has settled this latter order as the correct one by calling this third division by the name of “the Psalms” as being the first book of this great section.


Luke 24: 44 (KJV) And He said unto them, “These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning Me.”  The early printed editions commence the Hagiographa with the Psalms, and have the divine imprimatur in so doing. (Authority to do, say, or especially print something.)  


The order of the books may be thus set forth:

The Law” (Torah)

1.      Genesis                   

2.      Exodus

3.      Leviticus           These five books form the Pentateuch, and are always given in this order without variation.

4.      Numbers

5.      Deuteronomy


“The Prophets” (Neber-icm.)

6.      Joshua

7.      Judges

8.      Samuel           “The Former Prophets which are always given in this order.

9.      Kings

10.   Isaiah

11.   Jeremiah        “The Latter Prophets.”

12.   Ezekiel

13.   The Minor Prophets


The Psalms” the (other) Writings


14.   Psalms

15.   Proverbs

16.   Job

17.   Song of Songs

18.   Ruth

19.   Lamentations     The “Five Megalloth” or scrolls always given in this order in the early editions and best MSS.     

20.   Ecclesiastes

21.   Esther

22.   Daniel

23.   Ezra—Nehemiah

24.   Chronicles


This is the true order of the books of the Old Testament according to the Hebrew Canon, and whatever lessons may be drawn from the position or sequence of these books must be based upon this order; no other is authoritive. 





Second Paper.

In our first paper we spoke of the Divisions, Number, and Order of the books of the Old Testament. We now come to consider (4) THE NAMES OF THE BOOKS.


1 Genesis—“B’resheeth


Our word “Genesis” is really the transliteration of the Greek word, which from the Septuagint has passed through the Vulgate into all subsequent versions of the Bible as the name of the first book. The name was given in order to describe the subject matter of the book. The natural Greek word would have been (krisis) which means creation; but was the technical term used by the philosophers of Alexandria to express the origin of the universe. As such it is not so far out, for the divine name in the Hebrew Canon is Be rēshīth, which is the first word, and means “IN THE BEGINNING.” Hence this book (Genesis) is The Book of the beginning.

It is so called because it contains the beginning of everything, not only of the earth, of life, of man, of sin and death, and of Israel, but the beginning of that which forms the whole subject of Divine Revelation, the “enmity” between the two seeds, between man and his great enemy the devil (Gen 3:15.) was a murderer from THE BEGINNING,” says Christ.


John 8:44 (KJV) “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.” 


When He directs our minds to the great conflict of the ages, in which “from the beginning” from the first murder (Genesis 4 (KJV) the aim of the enemy has been to destroy man and corrupt his seed. Genesis 6 (KJV). The Scriptures record the stages of the constant struggle. Genesis begins it with the Adamic and Abrahamic history Exodus continues it, and opens with the attempt to destroy the whole nation. Satanic power is given to Jannes and Jambres to withstand the deliverance of the promised seed. (Just as Brexit today


Revelation 18:4 (KJV) And I heard another voice from heaven, saying, Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues.”


Then, when the nation is formed, the forces of the adversary are directed against the royal house of David, and its very existence is threatened again and again. The revolt of the ten tribes and their apostasy to the Satanic worship of Baal was a great blow.  Jehoshaphat’s affinity with Ahab resulted in three generations of the Royal family of Judah being cut off, until the line of “the seed of the woman” hung upon an infant less than a year old (Josiah). For Jehoram “slew all his brethren with the sword” Ahaziah, his youngest son, succeeds him, all his elder brothers being slain.


2 Chronicles 21:4 (KJV) “Now when Jehoram was risen up to the kingdom of his father, he strengthened himself, and slew all his brethren with the sword, and divers also of the princes of Israel.”


2 Chronicles 22:1 KJV) “And the inhabitants of Jerusalem made Ahaziah his youngest son king in his stead: for the band of men that came with the Arabians to the camp had slain all the eldest. So Ahaziah the son of Jehoram king of Judah reigned.”


And when Athaliah thought she had “destroyed all the seed royal of the house of Judah,” the infant Joash escaped. The judgement on Hezekiah ends up the Old Testament history with the Royal Seed deported, and made eunuchs in the Palace of the King of Babylon! (Dan 1).


1 Kings 20:18 (KJV) And he said, “Whether they be come out for peace, take them alive; or whether they be come out for war, take them alive.”


Hence the book of THE BEGINNING points to the great fact, that without, what is wrongly called the New Testament, Divine Revelation is incomplete. The same Divine author continues the same history. The language has changed, but the subject is still the same. The gospel history takes up and continues the record of the same enmity and of the conflict. Briefly connecting the links which began in Genesis, and dropped in Babylon, it records that Jesus Christ was born, the promised “seed of the woman (Israel,)” and tells how the struggle is renewed. Like another Joash, Jesus was rescued from the slain of Bethlehem. He frustrated the design of the enemy on the precipice of Nazareth, but although His heel was bruised in Gethsemane and Calvary, He was declared to be the Son of God by power, by His resurrection from the dead (See Romans 1 KJV), and God’s Gospel is now proclaimed on this basis, and righteousness imputed on the same faith-principle as in Genesis. Finally, the whole Revelation ends with the conclusion of the long conflict (Rev 12:9 KJV) until Satan is first bound for 1,000 years, and afterwards on being loosed, the record of the “enmity” (the extreme ill will or hatred that exists between enemies), which begins in Genesis ends with the final doom of the great Enemy [Satan], in the lake of fire.

How appropriate then, and how suggestive, is the name for this first book—of the beginning. Yes, that is all, but it is enough, for that which begins there is that which is still going on until the close of the whole divine record is reached.

Hence Genesis has been called the seed plot of the whole Bible, because, like the trees of Gen 1:11—12 KJV “Its seed is in itself.” It contains, in germ, in type, and prophecy, the essence of Divine revelation, and the beginning of that which finds its end unveiled in the Apocalypse.

Here too is the reason why these two books are the special object of Satan’s enmity—the former records his sentence; the latter its execution; the one records his judgement, the other his doom. This is why these two books are either impugned as to their authority, or ignored as being fable or allegory.

But to return to the book itself, we may close by giving a pretty good idea of the Rabbins,* *It is found in a popular commentary on the Pentateuch. This title means, “Go ye and see.” (Cant 3:11); as to the very beginning of Genesis. They ask, “Why does the Torah commence with Beth?”

The answer is; Because Beth is the first letter of the word Berathah “Blessing,” and therefore God has commenced the Torah with the word Beth. Then the Hebrew word (Aleph) flew before the Holy One (blessed be He!) and said, “Begin the Torah with me, for I am the first letter of the alphabet!” The Holy One (blessed be He) replied, “I shall begin the Decalogue on mount Sinai with the letter (Aleph): “I am the Lord thy God.” And so the Torah commences with the word Beresheeth, “In the beginning,” to teach us that the world was created for the sake of the Torah, which is called “the beginning of his way,”


Proverbs 8:22 (KJV) “The Lord possessed me in the beginning of His way, before His works of old.”


2. Exodus—“Valeh Shemoth”-


This again is the transliteration of the Greek (Exodus), = “the way out.” The book is so called from its subject matter. But this is not the true title of the book. In the Hebrew Canon it is called V’aleh shemoth, THESE ARE THE NAMES. The book is thus called because it begins with the names of those who came into the place from where they were redeemed and delivered from their ruin.

Genesis began with Eden and perfection, Exodus begins with Egypt and ruin. Man is outside of Eden, and the book shows how he is to be redeemed and brought into Canaan. First God reveals His own nam.


Exodus 3:13—15 (KJV)

13 And Moses said unto God, “Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; ‘and they shall say to me, What is his name?’ what shall I say unto them?”

14 And God said unto Moses, “I Am That I Am”: and he said, ‘Thus shalt thou say unto the children of Israel, I Am hath sent me unto you.”

15 And God said moreover unto Moses, “Thus shalt thou say unto the children of Israel, the Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is My name for ever, and this is my memorial unto all generations.”


and further reveals it (Exodus 6:3, 33:19, and 34:3—7 (KJV). He knows His redeemed by name (Exodus 33:12, 17 KJV). We have the names of His redeemed on the shoulder stones (Exodus 28:9—12 KJV) and on the breast plate (Exodus 28:15—21). Thus the names of the redeemed were borne with the redeeming blood into the Holy of Holies before the mercy seat. So we have in this book the NAMES at the beginning in ruin, and at the end in redemption. 

It is the book in which redemption is first mentioned:


Exodus 15:13 (KJV) Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in Thy strength unto thy holy habitation.”


And also where we have for the first time the special name of the: Redeemer Jah. In like manner this word Jah occurs for the first time in the Psalms, in the second or Exodus book, (See Psalm 68). All this tells us that redemption is “particular,” and that God’s people are redeemed by name.


3. Leviticus—“Vayichrah”.


This again is from the Greek through the Latin (Leviticon), i.e. Levitical or relating to the Levites. But the title in the Hebrew Canon is Va—yich—rah, AND HE CALLED.  Man names the books according to what he deems to be the subject matter; viz, ordinances pertaining to the Levites. But the Divine name tells of something quite different; viz, access of the Redeemed to Jehovah in worship. Leviticus is the Book of the SANCTUARY. It tells how, Jehovah is to be approached, and teaches us that none can truly worship except such as to be “called,” and whom the Father seeks to worship Him.


John 4 (KJV) (Read whole verse).

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.


This word begins the book: “And the Lord CALLED unto Moses, and spake unto him out of the Tabernacle of the Congregation, saying, if any man of you BRING an offering unto the LORD, ye shall BRING your offering of cattle.,” &c.

Thus this “calling” was for worship, and the blessing involved in it is set forth in:


Psalm 65:4 (KJV) Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple.


Only thus can we truly worship—as called ones—and be satisfied. Leviticus is therefore the book of access, the book of the sanctuary, the book of worship. Its types are types of worship. No other book contains so many of the words recorded by the Holy Spirit as spoken directly by Jehovah Himself. He alone must determine how He shall be approached, and in what manner He shall be worshipped. Nothing is left to human direction in the matter. No choice is given to man; the word is “MUST.God is a Spirit, and, they that worship Him MUST worship Him in Spirit and in Truth.”


John 4:24 (KJV) “God is a Spirit: and they that worship Him must worship Him in spirit and in truth.”


i.e. truly in Spirit. All exercise of any of the senses is contrary to spiritual worship; and all exercise of the will or “will-worship” is branded as “the way of Cain.” (Genesis 4, Jude 11 KJV) as opposed to “the way of God.”


Acts 18:26 (KJV) “And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.”


Note also that even in outward matters Jehovah gave the pattern of the tabernacle to Moses, and of the temple to David.


Hebrews 8:5 (KJV) Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.”


1 Chronicles 28:19 (KJV) “All this”, said David, ‘the Lord made me understand in writing by His hand upon me, even all the works of this pattern.’”


4. NUMBERS—“B’midbar”-


We come, in the title of this book, to a Latin word, straight from the Vulgate. The Greek (lxx.) name was (Arithmoi), having the same meaning as the Latin Numeri, Numbers. Hence the English word Arithmetic. The book was so called from the numberings with which it begins and ends (chapters 1—3, & 26). But man again misses the point, which is brought out in the Divine Name B’midbar, which means “IN THE WILDERNESS.

This title covers all the events recorded in the Book Numbers, therefore, is the Book of the Wilderness, and tells of all the wanderings and sojournings of the pilgrimage of God’s people. The types of Numbers are types of the wilderness. The numberings were only two of the events in the book, and these were quite different from those which fill up its record of human failure and divine provision. It is the book of the Sojournings (brief visit) rather than the Numberings. It tells how Jehovah led His peopleby the right way.”


Psalm 105:7 (KJV) “He is the LORD our God: His judgments are in all the earth.”


It is a type of our wilderness journeyings. It is not the shortest way, it is not the most direct way, it is not the pleasant way for the flesh; but it is the way where divine provision is supplied, where divine chastisements and deliverances are experienced; it is “the right way,” and it ends right!


John Newton has well experienced it when he sings:


“When Israel was from Egypt freed,

The Lord who led them out

Helped them in every time of need,

But led them round about.


They often murmured by the way

Because they judged by sight;

But were at length constrained to say,

‘The Lord has led us right!’


The way was right, their hearts to prove,

To make God’s glory known,

And show His wisdom, power and love,

Engaged to save His own.


Just so the true believer’s path

Through many dangers lies

Though dark to sense, ‘tis ‘right’ to faith.

And leads him to the skies.”


5. Deuteronomy—“Aleh Haddabaheem”-


The title of the fifth book is just a transliteration of the Greek, which is made up of the Greek word (deuteros) second, (nomos) law. It was given by man, who saw in it only a second repetition of the law to a new generation. In the Hebrew Canon the title is Aleh Haddabaheem, “THESE ARE THE WORDS.” It is so called because it contains the words, testimonies, statutes, and Judgements of Jehovah.*

1.      Just as 1, the number of sovereignty marks the first book.

2.      The number of difference and enmity marks the second book.

3.      The number of Divine perfection marks the third book, which contains more of the words of Jehovah than any other book.

4.      The number of the world marks the fourth book, the book of the wilderness.


It was the only book quoted by Christ in His conflict with the Tempter; i.e. (Deut 8:3, 6:16; 6:13; and 10:20). Hence, doubtless, the devil’s special hatred of this book, as shown in the assaults made upon it by his ministers.


Deuteronomy 8:3 (KJV) “And He humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live.


This book concludes the Pentateuch, or five books of Moses, so called from (pente), five, (teuchus), a book. The Pentateuch is always in one scroll, and hence the order of these books has never varied. It is worthy of note, at looking as a whole, that Christ refers to Moses by name twelve times. (Matt19:7—8, 13: 2; Mark 10:3; 12:26; John 3:14; 5:45—46; 6:32; 7:19 22, 23) He also bears testimony to the Mosaic authorship forty five times. Deut 5 10:7.


Deuteronomy 5:7-10 (KJV)

07 “Thou shalt have none other gods before Me.”

08 “Thou shalt not make thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth:”

09 “Thou shalt not bow down thyself unto them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me,”

10 “And shewing mercy unto thousands of them that love Me and keep My commandments.”




We have already, several times, referred to the importance of recognising the historical aspect of the Four Gospels and the Acts of the Apostles. To rightly divide the word of Truth from a dispensational and chronological point of view, we must understand that the history recorded in the four Gospels and the book of Acts, besides relating the rejection, betrayal, and crucifixion of Christ, includes also the rejection of the kingdom and the Testimony of the Holy Ghost

When John the Baptist announced that the Kingdom of Heaven “was at hand,” He clearly did not mean that they should take their long promised Messiah and crucify Him. God’s purpose, foreknowledge, and grace must not be confounded with man’s responsibility and man’s failure. The Jews and the world were certainly guilty in rejecting Him, when He came in love, in grace, and in TRUTH, and the condemnation or judgement of the world in which we live is based on the fact, that man has rejected and slain the well beloved One who was and is its True life and Light.

This much is clear to all Christians; but what is not so clear is, that there is a great distinction to be made between the gospel of the grace of God and the gospel of the kingdom. The “Spiritualising process” which in applying the Scriptures spiritually and morally has for so long obscured their interpretation, has greatly affected also our understanding of the four Gospels and the Acts, as well as the prophetical portions of the Old Testament.

The mistake of taking all references to Zion, the city of the great King, as relating to the spiritual blessings of the “Church,” to the denial or exclusion of any further fulfillment of God’s earthly promises, is now very generally recognised.

Now; is it not the case, that very many Christians still allow the same “spiritualising process” to obscure the true interpretation of the four gospels, and the Acts, especially in matters relating to the earthly portion of the Kingdom of heaven?

The prophets had foretold the time when a king should reign in righteousness, when the saints in resurrection in the heavenly places should rule over the earth, and when the knowledge of the glory of the Lord should cover the earth as the waters cover the sea.

There was a heavenly portion, as well as an earthly potion of the kingdom of heaven, and it was not until the gospel of the kingdom of heaven in its entirety had been rejected. that God was pleased to reveal His hitherto secret purpose relating to Christ and the Church. I believe the graves will be disturbed where the Christian dead have lain. The Lord’s own grave was disturbed, and I take that as an emblem. When the lord comes the people of the world will know something of the power which has been in operation. What did the Lord say, when He was going to raise Lazarus? “For the sake of those that stood by I said it, that they may believe that Thou has sent Me.” And for the sake of the world standing around in amazement at this great thing will He say it again. How the people of the world will be amazed when the living ones are missed, and the dead ones raised and tombs disturbed. How they will stand aghast in wonder when the Lord has accomplished that blessed hope of His coming. Shall we see the graves open? We talk of closed graves, but thank God, the door is open.

Jesus has left the door open. He is coming for us soon. He has been in death, but the grave is empty and the throne is filled, and He is going to fill it better when the redeemed shall be with Him in His glory. Thank God for such a hope.


One point more.

The fulfillment of that hope will be the final ministry of Christ’s pity to His own. It will be accomplished by His presence, and it will magnify His power, it will also be the final pity of His ministry. When the Lord Jesus comes to accomplish all that, He will comfort, as He comforted the parents of the daughter of Jairus; He will abolish grief, as He abolished the grief of the widow of Nain; and He will fulfill the deep desire of the church, as He fulfilled the deep desire of Mary and Martha when He raised Lazarus. I cannot help thinking He will do all this to a far larger degree when He comes, and I often delight to dwell upon the thought that His coming will be the answer to so many prayers which are still unanswered.     

You often wonder, true disciples of the Lord, why your prayers have not been answered, but His coming again will be the answer to them all. His taking us to be with Himself, and clothing us in immortality and incorruptibility, will be the answer to many prayers. The Lord Jesus Christ will not leave a prayer unanswered when He comes thus. Every unanswered prayer which was really and truly offered will be answered then by the coming again of our blessed Saviour to receive us unto Himself.

For those who are living, and for ourselves here this morning that are waiting for this appearance from heaven, what shall we say? We can only repeat the lines which I love to quote


“O joy! O delight! Should we go without dying,

No sickness, no sadness, no dread and no crying.

Caught up with our Lord through the clouds unto glory

When Jesus receives His own.”




Third paper By the Rev Dr Bullinger.


We now come to the second of the three great divisions of the Old Testament called Nebeeim; or, “The Prophets.” There are eight books altogether in this division. Four are called “the former Prophets,” after:


Zechariah 1:4 (KJV) “Be ye not as your fathers, unto whom the former prophets have cried, saying, “Thus saith the Lord of hosts; Turn ye now from your evil ways, and from your evil doings: but they did not hear, nor hearken unto Me,” saith the Lord.”


These books are reckoned among the prophets because the Holy Spirit used prophets as the instruments in their composition, and because they record the deeds of those who were raised up as God’s witnesses. There was no place for the prophets in all the minute details and instructions given by God in the Pentateuch, Prophets and prophecies have always been connected with man’s failure. The prophets were God’s spokesmen when man’s testimony failed. They were especially raised up by God, qualified by God, and consequently the prophet was recognised by the people “as a man of God.” When priests and people alike failed, God provided for the failure by raising up a special order of men who should be witnesses to His people. The official title was Nabee or spokesman, as Aaron was the spokesman of Moses.


Exodus 7:1 (KJV) And the Lord said unto Moses, “See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet.”


Exodus 4:16 (KJV) “And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God.


The prophet was therefore called “the messenger of Jehovah” (Haggai 1:13); “the man of the spirit.” (Hosea 9:7). He stands forward in the name of Jehovah; his word is “the word of Jehovah”; he is the “servant of Jehovah” (Amos 3:7; 2 Kings 17:13 &c); while the priest was only the “the minister of Jehovah.”  (Num 18:2, &c). The prophet spoke from God (2 Peter 1:21), and for God; hence as man’s thoughts and ways are contrary to God’s (Isa 55:8), he was necessarily “against” man.

(Jer 1:17—19). The prophets were therefore the most unpopular men in the whole nation, and as the priests became absorbed in their ritual the prophets were their natural opponents.

 The eight books forming the Nebeeim are doubtless so placed because prophets were employed as the agents in writing down the words of the Holy Spirit.


The Former Prophets

Are prophetico-histrorical; viz, Joshua, Judges, Samuel, and Kings. Zech 1:4 (KJV) Be ye not as your fathers, unto whom the former prophets have cried, saying, ‘Thus saith the Lord of hosts; Turn ye now from your evil ways, and from your evil doings:’ but they did not hear, nor hearken unto me, saith the Lord.’”




The first of these eight books is so called in the Hebrew, and in the Septuagint, Vulgate, and other versions. It is so named, not because Joshua was necessarily the author, but because he forms the chief subject of the book. Although it stands in close connection with the Pentateuch, yet it is absolutely distinct from it. For:


1.      It has never yet been found in any MS bound up with, of forming part of the Pentateuch, not even of the Samaritan Pentateuch.

2.      Its record is complete in itself, and independent of the Pentateuch. For example, it repeats the account of the separation of the three cities of refuge By Moses, and supplements it by completing the account of the three separated by Joshua.

3.      There is a peculiarity of language in which the archaisms which pervade the Pentateuch are entirely absent.


The book begins with the words, “Now after the death of Moses,” and proceeds to define its two great subjects—


1.      The conquest of the land,

2.      Its Partition. (Joshua 1:29 KJV)

The object of the book, as Keil devoutly observes, is to magnify the inviolable covenant faithfulness of Jehovah in the fulfillment of His promises.” (Joshua 21:43—45 KJV)


Joshua 21:43-45 (KJV)

43 “And the Lord gave unto Israel all the land which He sware to give unto their fathers; and they possessed it, and dwelt therein.”

44 “And the Lord gave them rest round about, according to all that He sware unto their fathers: and there stood not a man of all their enemies before them; the Lord delivered all their enemies into their hand.”

45 “There failed not ought of any good thing which the Lord had spoken unto the house of Israel; all came to pass.”


All rests on the divine command and the associated promise, and Joshua himself is “called to effect the accomplishment of the divine promise, according to an appointment recorded in the law itself.”


Deuteronomy 31:7 (KJV) And Moses called unto Joshua, and said unto him in the sight of all Israel, ‘Be strong and of a good courage: for thou must go with this people unto the land which the Lord hath sworn unto their fathers to give them; and thou shalt cause them to inherit it.’”


His name thus embraces the name of the book. His name Oshea (Numbers 13:16 KJV), which means simply “Saviour,” is changed to Y’Hoshua—i.e. “Jehovah is Salvation and it shows beforehand how Jehovah would bring in Israel Joshua as He had brought them out of Egypt by Moses (Numbers 14:8; Isa 12:3 KJV).


Numbers 13:16 (KJV) “These are the names of the men which Moses sent to spy out the land. And Moses called Oshea the son of Nun Jehoshua.”


Numbers 14:8 (KJV) “If the Lord delight in us, then He will bring us into this land, and give it us; a land which floweth with milk and honey.”


Isaiah 12:3 (KJV) “Therefore with joy shall ye draw water out of the wells of salvation.”


It may be useful to note that in the following passages reference is made to events recorded in the Book of Joshua.

(Psalm 44:2—3; 67: 54—55. 110: 1—8. Judges 18:31. 1 Samuel 1: 3, 9, 24; 3:21. Isa 28: 21. Hab 3:11—13. Acts 7:43. Heb 4:8; 11: 30—32. James 2:25. All KJV).




In the Septuagint the book is called “Judges,” and in the Vulgate, “Liber Judicum,” “the book of Judges,” being a translation of the Hebrew title Shopheteem. The word judges does not exactly represent the Hebrew, which does not mean to subjugate and then rule, but it is from the verb, to set upright, put right, and then to rule. The office was peculiar to Israel, and stands alone in the history of the world. The origin and description of the office is given and explained in: Judges 2: 7—19) KJV) Joshua begins, “Now after the death of Moses,” and Judges begins, “Now after the death of Joshua.” But if Joshua is the book of the inheritance possessed, Judges is the book of the inheritance despised. The book is a record of the failure of Israel and the faithfulness of God. Apostasy,  chastisement,  and deliverance  are the cycle constantly repeated.






Four times over the significant words are repeated, “NO KING” (Judges 17:6; 18:1, 19:1, and 21:25). Exodus 15:18 had declared “the Kingdom is Jehovah’s”; and Deuteronomy 33: 5 had said that “He was king in Jeshurun” but now through the apostasy of the people there was “no king”! The book divides naturally into two parts;


1.      Judges 1—16 historical: sin, suffering, and salvation;

2.      Judges 17—21, moral and historical, tracing the source and course of the evil.


In the former part there is no mention of “Shiloh” where “the house of God” (the Tabernacle) was set up (Joshua 18:1), the first mention of the place “Shiloh”), and where the congregation of the Lord “assembled together.” In the latter half it is mentioned only three times.* *It is mentioned seven times in Joshua.

Genesis 49:10 (KJV) The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be.”


The former half tells of disobedience and its consequences. It covers a period of 300 years and yet no mention of Shiloh. After the death of Joshua the corruption soon set in, and the people fell away. So it was after the death of the true Joshua—“Jesus”. Idolatry in the garb of Christianity is arrived at by retrograde steps (moving backwards in space or time). Hence in Judges we have a picture of Christendom. 


Note these steps.

1.      The true “house of God” neglected. So much so that it was hard to find then, as it is today! (See Judges 21:19 KJV). Its position had to be minutely described to a seeker, and the direction carefully given. “Shiloh…a place which is on the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem, and on the south of Lebonah.” This indicates the conditions of things where God is not acknowledged, and there is “no king.”

2.      Man makes his own “house of God” (See Judges 17: 5 KJV Margin) [The house of gods. The true house of God was neglected, and as hard to find as it is today (21:19 KJV); and, when found dancing was the prominent feature, not sacrifice or worship (21:21—23]. and depends on the power of “shekels” for the production of it. He makes his own gods and his own priest (Judges 17:6—13.)

3.      He pays his priest a fixed salary, ten shekels a year, a suit of clothes and his board, which proves poor, pay.

4.      The blessing he “knew” he would get (Judges 17:13 KJV) does not come, for Micah is dis-endowed and robbed of the whole thing, including his gods and his priest.

5.      The priest gets promotion, and becomes priest to a whole tribe instead of a family, and thus open idolatry continues the whole time that the true house of God was neglected in Shiloh. Note the emphatic words: Judges 18:31 (KJV) “And they set them up Micah's graven image, which he made, all the time that the house of God was in Shiloh.”  This is the first mention of “Shiloh” in Judges.

6.      Man’s religion ends in reducing the three feasts of Jehovah to one, the chief feature of which was girls dancing! Judges 19:21 (KJV) So he brought him into his house, and gave provender unto the asses: and they washed their feet, and did eat and drink. What a commentary on the “religion” of the present day, when everything is made “pleasant” for the flesh, to the accompaniment of “string bands” and “solo singers.”


All the evil comes of forsaking the true “house of God,” and this leads socially to lawlessness (no king); nationally to captivity; and eclectically to apostasy. “No king” is stamped upon the book of Judges! So it is today. Lawlessness prevails. Universal charity is the order of the day. All error is to be tolerated at the expense of the TRUTH; and Union is to be based on social considerations instead of on divine doctrines.



Psalm 132 (KJV)

01 Lord, remember David, and all his afflictions:”

02 “How he sware unto the Lord, and vowed unto the mighty God of Jacob;”

03 “Surely I will not come into the tabernacle of my house, nor go up into my bed;”

04 “I will not give sleep to mine eyes, or slumber to mine eyelids,”

05 “Until I find out a place for the Lord, an habitation for the mighty God of Jacob.”

06 Lo, we heard of it at Ephratah: we found it in the fields of the wood.”

07 “We will go into His tabernacles: we will worship at His footstool.”

08 “Arise, O Lord, into thy rest; Thou, and the ark of Thy strength.”

09 “Let Thy priests be clothed with righteousness; and let Thy saints shout for joy.”

10 “For Thy servant David's sake turn not away the face of Thine anointed.”


11The Lord hath sworn in truth unto David; He will not turn from it; ‘Of the fruit of Thy body will I set upon Thy throne.’”

12If Thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon Thy throne for evermore.”

13For the Lord hath chosen Zion; He hath desired it for His habitation.”

14This is My rest for ever: here will I dwell; for I have desired it.”

15I will abundantly bless her provision: I will satisfy her poor with bread.”

16I will also clothe her priests with salvation: and her saints shall shout aloud for joy.”

17There will I make the horn of David to bud: I have ordained a lamp for mine anointed.”

18 “His [David’s] enemies will I clothe with shame: but upon himself shall his crown flourish.”


The fact is remarkable that the tribe whose name means judging (Dan, Genesis 30:6, and 49:16), is the tribe that fell upon Micah’shouse of God,” and this points to the fact that judgement is about to fall upon what now goes by His name.


Jeroboam’s calves were afterward set up in Bethel (the house of God), and Dan (judging), and so Shiloh was soon judged.


In 1 Samuel 4, “The ark of God was taken,” and its priests were slain. The last mention of Shiloh is in Jeremiah 7:12—15.



Jeremiah 7:12-15 (KJV)

12 “But go ye now unto My place which was in Shiloh, where I set My name at the first, and see what I did to it for the wickedness of My people Israel.”

13 “And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not;”

14 “Therefore will I do unto this house, which is called by My name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh.”

15And I will cast you out of My sight, as I have cast out all your brethren, even the whole seed of Ephraim (U.K.).”


Words which come with a solemn application to Christendom today: While Christendom is thus warned and exhorted to look at Shiloh we wait for God’s king, David’s son, and David’s Lord. He will set up the truehouse of God”. He will be out true Shiloh, for “unto Him shall the gathering of the people be,” and He is coming to gather His people to be with Himself forever.


Genesis 49:10 (KJV) “The sceptre shall not depart from Judah, nor a lawgiver from between His feet, until Shiloh come; and unto Him shall the gathering of the people be.




In the MSS and earliest printed editions of the Hebrew Bible Samuel is not divided into two books. The Sedarim, i.e. the ancient divisions of the text, so called from the order of public reading, are numbered continuously throughout without any reference to first or second books. These are thirty four in number. The division into two books was first made by the (Greek) translators of the Septuagint (Cent 3 B.C.) merely for the sake of convenience, so as to close the first book with the death of Saul, and begin the second with the ascension of David. This division was followed by the Vulgate, and was actually followed by Jacob ben Chayim in his edition of the Hebrew Bible (Venice 1514—5).

The Septuagint designates these two books as the First and Second of the kingdoms, and the Vulgate First and Second of Kings, hence the heading in the A.V. (not the R.V.) Sh’muel means heard of God or asked for of God, and the two great events are—Hannah’s request for a son answered in the gift of Samuel, * * Asking of God is the key to the book, especially in the light of 1 Sam 8, 9, 16, and 2 Sam 7. In answer to our prayers God may give in anger and take away in wrath

(Hos 13:11); but when He gives “after His own heart” there is blessing indeed. and the people’s request for a king answered in Saul and David.

1.      The former to show what man’s king was.

2.      The latter to show a king “after God’s own heart” (i.e. choice).

The difference was seen in the fact that when Samuel met them Saul was seeking for his fathers asses, which he could not find; while David was keeping his father’s sheep, which he did not lose! “Behold he keepeth the sheep.”


Kings—“V’Hamelech David”

Like Samuel, the division of Kings into two books is not found in any Hebrew MS, not in the early printed editions. The Massorah regards it as one book, and the thirty five divisions called Sedarim are numbered continuously throughout without regard to first and second books.  The Septuagint designates them Third and Fourth of the Kings. Like most of man’s works, the division is very awkwardly made, cutting up the lives of Ahaziah and Elijah.

In the A.V. we have the purely English title “Kings.” “Now King David” gives the key to the whole book. Everything is measured by this standard. The character of all the kings is tested by the manner in which they approached or differed from David, and their lives are portrayed according as they followed or diverged from the way of David.

They are viewed as David’s successors; not as so many independent kings, but as so many successors of David. Events are recorded to illustrate this great principle, on which prosperity or adversity depended.

The differences between the histories common to the books of Kings and Chronicles will be noticed under the latter book. The great lesson of the book lies in its Hebrew title. It points us to the history and failure of man as a king. Man failed as a priest, he fails as a prophet, and he fails as a king, and causes those whose eyes are opened to cry out for the one divine Prophet, Priest, and King.

·        The book opens with the temple of God built, and closes with that temple burnt.

·        It begins with King David, and ends with the king of Babylon.

·        It gives the first successor of king David on the throne of his glory,

·        And finishes with the last successor, a dependent in the house of his captivity.

Never shall the throne of David be occupied again until He comes whose right it is, and the King shall reign in righteousness.


Isaiah 32:1 (KJV) Behold, a king shall reign in righteousness, and princes shall rule in judgment.”





By Mr F Newth

1.           The Lord gives instruction: “The field is the world.” Matthew 13:38-40 (KJV) 38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;”

39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The tares, 13:24—30.” There is good seed, and also bad seed. An enemy sows tares. (Satan)  Are tares today still being sown? If so; then the enemy must be abroad doing it. Not only doing this, but being an adversary to all good, “as a roaring lion walketh about, seeking whom he may devour.” When will he cease his enmity, or give up sowing seeds? A world converted to Christianity would afford him a larger field for his devouring animosity.


2.     If the conversion of the world is the equivalent of the reign of Christ for a thousand years, one great feature of that time is to be binding Satan. Will any number of conversions bring about his eviction from this, his hunting ground?  Can he by such means be forcibly ejected? If not, who is to do it? As long as he is loose there can be no millennium, and believers will still have to read. “We wrestle…against wicked spirits in heavenly places (see margin).


3.    Our attitude is to wait for the Lord from heaven. To keep the memory sensitive on this point is one of the designs of the Lord’s Supper. A converted world would in this case be continually remembering that He has not come. How therefore is it that the blessing of God is sure to the Church of God?


There are many cares in this city tonight, many burdened men laying down their heads, and sighing to think what may be on the morrow, but no man is anxious lest the sun should not rise tomorrow; that is one good gift he is certain of. And no Christian need be concerned about the blessing of God coming down upon him tomorrow. The uplifted hands of the Great High Priest make blessing and victory sure. He had said, I will come again,” He went in and is hidden from view, but:


“Though a while He be

Hid from the eyes of men,

His people look to see

Their Great High Priest again.

In brightest glory He will come

And take His waiting people home.”

They wait for His appearing.


(Burdened, unclothed, clothed upon)

In 2 Corinthians 5 we are instructed as to the only three possible states in which a Christian can be, and they are these, burdened, unclothed, and clothed upon.

The saints now living on earth are rightly described as burdened—“we that are in this tabernacle do groan, being burdened.” Why does a believer groan? Because he is a dual man. As to his spirit he is joined to the Lord. that is joined to the Lord is one Spirit,” but as to his body he is joined to a groaning creation, and while still in the body he is “burdened,” though not always to be so, for there is to be a redemption of the body But in what state is the writer of this Epistle at present, one of whom it has been said that it is a wonder that ever he should have been able to describe himself as “Paul the aged,” considering what he went through.

He is “unclothed,” therefore burdened no more. The body that had been scourged, buffeted, and tossed, was at last laid down. Where is he now, and what is his condition? Listen to what he says in Philippians, “With Christ which is far better.” But though he is in a better condition, he is not yet in a better condition; he is not yet in the best condition. Paul is still looking with us for that moment when he will be “clothed upon” with his house which is from heaven, when our Lord Jesus Christ shall come back, and when He will change our body of humiliation that it may be fashioned to the like to the body of His Glory. You have heard of full salvation; that is it. Nobody has got it yet, and nobody will get it before another. But we shall have it then.

Towards the end of his course Paul said, “I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day: and not me only, but unto all them who love His appearing.* *Paul has not got his crown yet. The crowning day is coming, but it has not yet come, not even for Paul and the blessed dead who rest with the Lord Jesus. It will not come for any of the saints until it comes for all the saints—those who are here and those who have gone hence. As he said to the Corinthians, “Ye have reigned as kings without us, and I would to God ye did reign that we also might reign with you.”

In that day, for which the Lord Jesus and all His saints are waiting, mortality shall be swallowed up of life , and death shall be swallowed up of victory It is the day of resurrection, the day therefore of the triumph of Christ over death.

Those who are alive and remain are mortal, that is subject to death; upon those who are asleep death has passed, but in a moment mortality and death shall alike be overcome, and the saints will be perfectly like their Lord, and they shall be with Him forever.




By the Rev Dr Bullinger

(Fourth paper Continued.)


The Latter prophets

Are prophetico-predictive: viz; Isaiah, Jeremiah, Ezekiel; and after them, united in one book, the twelve so called “minor or (lesser) prophets.” These follow the four prophetic books of history, and refer more particularly to the future. They are “the words of Jehovah” who was, and is, and is to come, the self-existent God. Therefore prophecy has a reference to the past, present, and futurist interpretation. No one of these three by itself can exhaust the fulness of Jehovah’s word.




In the Septuagint Version the book is called “Esaias”; and in the Vulgate, “Prophitiæ Isaise.” Isaiah lived midway between Moses and Christ, and prophesied concerning Judah and Jerusalem, in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, four kings intimately associated with the ruin and hope of the nation.

1.      Uzziah apostatised, and was “cut off from the house of the Lord” (2 Chron 26:21 (KJV).

2.      Jotham “entered not into the temple of the Lord” (Chron 27:2 (KJV).

3.      Ahaz “shut up the doors of the house of the Lord” Chron 28:24 (KJV). 

4.      Hezekiah “opened the doors of the house of the Lord” (Chron 29:3 (KJV).

Isaiah’s prophecy opens with a description of the religious degradation of the people—a degradation seen in the fact that the people were never more religious or zealous in ritual observances, and never a greater abomination in the sight of God.


Isaiah 1:10—15 (KJV)

10 “Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.”

11To what purpose is the multitude of your sacrifices unto Me?’ saith the Lord: ‘I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.’”

12When ye come to appear before Me, who hath required this at your hand, to tread My courts?”

13Bring no more vain oblations; incense is an abomination unto me; the new moons and Sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.”

14 Your new moons and your appointed feasts My soul hateth: they are a trouble unto Me; I am weary to bear them.”

15 And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.”


Thus the way is prepared for the revelation of “the salvation of Jehovah,” as the name of Isaiah means. In no other book of the Old Testament (except the Psalms) is the word “salvation” so frequently found. It will prove a fruitful study to read the book with this word in the mind, and to interpret it in the light of the meaning of the same Isaiah. The whole Bible, and the Old Testament, prophesies the coming of Him who should be Jehovah’s salvation to the end of the earth.


Isaiah 49:6 (KJV) And He said, “It is a light thing that thou shouldest be My servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be My salvation unto the end of the earth.”


He is called forth “in the year that king Uzziah died” (Isa 6:1). He sees the king of Judah driven forth from among men—smitten with leprosy and cut off from the house of the Lord; and, he beholds another king—“the Lord sitting upon a throne, high and lifted up, and his train filled the temple!” Thus side by side with the death of the earthly king is presented the King of heaven, who’s own arm was to bring Salvation.


Isaiah 54:16 (KJV) “Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for His work; and I have created the waster to destroy.” (the enemy)


It is the book where several important things are mentioned for the first time, “The day of the Lord” (chap 2), a definite “MessiahThe Bride (Israel 12 tribes). The new heavens and the new earth, &c, &c. It is worth remembering that all the earlier editions of our English Bible had the opening words of this prophecy printed on the title page, and most significant and suitable they were in such connection:


“Hear O heavens

And give ear O earth:

For the LORD hath spoken.”




Or raised up and appointed of Jehovah to be His witness against man. That this is the leading thought of the book may be seen from Jere 1:2—3; 7:2; 11:6; 19:1—3; 20:3; 22:1; 25: 1—2 & 17, 26. 26:1—2; 27:2—3; 28:15; 29:1; 36:2; 43:8; 44:1; 46:41.


Jeremiah 1:5—7 (KJV)

5 “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.”

6 Then said I, “Ah, Lord God! Behold, I cannot speak: for I am a child.”

7 “But the Lord said unto me, ‘Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak.’”


Jeremiah 1:17—19 (KJV)

17 “Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee: be not dismayed at their faces, lest I confound thee before them.”

18For, behold, I have made thee this day a defenced city, and an iron pillar, and brasen walls against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land.”

19And they shall fight against thee; but they shall not prevail against thee; for I am with thee, saith the Lord, to deliver thee.”


The more faithful God’s, the more he will be hated by man (2 Tim 3:12 KJV). Jeremiah was persecuted not only by the kings (Jehoiakim and Zedekiah 36:26; 32:2—3; 33:3; 37 &c.) against whom he witnessed, but by his fellow townsmen

(Jere 11:18—21 KJV), and by his own family (Jere 12:6; see also 12:5—6; 15:10; 18:18 &c). The chief priest put him in the stocks (Jere chap 20). In 26:7, &c, he is falsely accused by the priests and acquitted. According to tradition he was stoned in Egypt by his own countrymen, and later on his grave was shown in Cairo.

Our own day is remarkably like that of Jeremiah. Religious corruption is proceeding apace, open apostasy is approaching The word of God is being cut up, not with penknives  by its enemies, but with pens, by those who profess to be its friends. And the few faithful witnesses whom Jeremiah raises up and sends forth to testify against the evil have to suffer as Jeremiah suffered.

We are at no pains to defend the book of Jeremiah from its many critics, because we need those very prophecies and Jeremiah’s example to stimulate us as good soldiers of Jesus Christ to meet and withstand them, and if need be to suffer for His sake. 

The leading thought of the book lies in the meaning of the prophets namethe witness sent by Jehovah. This is why in so many points he is a type of Him—“the prophet”—“the faithful witness.” Those who desire to study this point may profitably compare—



29: 26


26: 15—16   








Lamentations 3:14

Lamentations 3:48

Lamentations 1:12

Lamentations 3:8

Other Prophets

With: John 8:53; Matt 21:11 (KJV)

John 2:20; 10:20, 39. (KJV)

Luke 11:54; Psalm 55:12—13 (KJV)

John 10 :21; Luke 23:13—15  (KJV)

Matt 26:65—66 (KJV)

Matt 27:4—25 (KJV)

John 11:53 (Contrast Luke 23:34 (KJV)

Matt 26:38; John 2:25 (KJV)

Isa 11:2; John 2:23 (KJV)

Isa 53: 7—8 (Contrast Isa 53:10 KJV)

Contrast Isa 53:11 (KJV)

Psalm 69:12 (KJV)

Luke 19:41 (KJV)

John 1:29; Isa 53:10 (KJV)

Matt 27:46 (KJV)




The compound is with El, God (not Jah, LORD) like Daniel and Joel. El is the mighty God, and His strength is seen not only in the name, but in the references to it, Ez  1:3; 3: 8,9,14.


Ezekiel 1:3 (KJV) “The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord El was there upon him.”


In Hebrew it is Fechedseq-el; in the Septuagint it is Fezcki-el while in the Vulgate it is Ezeki-el. Luther spelt it Hesekiel. The meaning of the name is in conformity with the special message of the prophet, and the character of the time; for the names of the prophets are divinely given. God, the strong one, strengthens His messenger against the face of his enemies, and uses him to strengthen the souls of the faithful, who would see in his name and his mission and his message the blessed hope that the strength of God would bring future and final redemption for His people. Thus the three “greater” prophets foretell the coming of “the servant of Jehovah.

In Isaiah He is presented as coming as the salvation of Jehovah; In Jeremiah as the suffering witness; while in Ezekiel we see Him as the mighty God subduing all enemies under His feet, reigning in glorious peace as Jehovah Shammahthe Lord is there—which are the closing words of Ezekiel. 



The twelve books which are known by this name are so called, not on account of any lack of importance or authority, but only on account of their brevity: i.e. the lesser prophets. According to the MSS, and all the printed texts, these twelve books have always been grouped together, regarded and enumerated as one book; probably, as Kimchi observes, lest one should be lost on account of its small size.

Thr Sedarim or ancient divisions of the text for public reading are twenty one, and they are numbered continuously through all the twelve books. Dr Ginsburg * introduction to Hebrew Bible, quotes the St Petersburg Codex, which states that this book contains 1050 verses. These twelve prophets are arranged chronologically, and appear to be put into three groups.


1.      The Assyrian period, 7 books, from Hosea to Nahum.

2.      The Chaldean period, 2 books, Habakkuk and Zephaniah.

3.      The Post-exile period, 3 books, Haggai, Zechariah, and Malachi.


As with the greater prophets, so it is with these smaller; the name of the prophet is in harmony with, if not the key to, the prophecy; and the order of the books is determined by the subject matter as well as by the chronology, each prophet being linked on unmistakably to the one preceding. Hosea ends with penitent Israel consoled with the promise of abundant fruitfulness; while Joel begins with a call to repentance at a time of death.

Joel (3:16) ends with Jehovah roaring out of Zion, and uttering His voice from Jerusalem; while Amos opens his prophecy with the same striking words. (Amos 1:2).


Joel 3:16 (KJV) “The Lord also shall roar out of Zion, and utter His voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of His people, and the strength of the children of Israel.”


Amos foretells that the tabernacle of David shall be built again, “that they may possess the remnant of Edom”; while Obadiah (verse 9) repeats the words and unfolds them in his prophecy.


Amos 9:11—12 (KJV)

11 “In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old:”

12 “That they may possess the remnant of Edom, and of all the heathen, which are called by My name, saith the Lord that doeth this.”


Obadiah begins, “we have heard a rumour, and an ambassador is sent among the heathen,” while in Jonah we see an ambassador thus sent. (Compare Jonah 1:2 wit Obadiah 1).Jonah 4: 2 declares the attributes of Jehovah as given in Exodus 34:6—7; while Micah 7:18 and Nahum 1:2 take up the theme.

Nahum is a “burden,” depicting the judgement of Nineveh; while Habakkuk is another “burden” concerning the Chaldeans who executed the judgement.

Habakkuk (2:20) calls for silence on account of the presence of the Lord, while Zephaniah (1:7) repeats the striking words. The three post exile prophets fall naturally together, connected by the same great subject.




The name of the prophet accords with the great subject of his prophecy, which announces the ruin and destruction, and points to the final deliverance.   htm 2

(See Hos 1:7; 13:4,9,10, 14; 14: 3—4 KJV). This “beginning of the word of the Lord by Hosea” (1:1) is most significant in connection with the first of these lesser Prophets.




Or; Jehovah is God, describes the terrors of “the day of the Lord,” and points out the promises which flow from the fact that there is deliverance and blessing for those whose God is Jehovah (Joel 2:18—19 KJV).


Joel 2:18-19 (KJV)

18 “Then will the Lord be jealous for His land, and pity His people.”

19 Yea, the Lord will answer and say unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen”



Amos bears onward the burden of what is threatened and promised in Joel. (Compare Amos 1:2 with Joel 3:16; and Amos 9:13 with Joel 3:18 KJV)


Amos 1:2 (KJV) “And he said, The Lord will roar from Zion, and utter His voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither.”


Joel 3:16 (KJV) The Lord also shall roar out of Zion, and utter His voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of His people, and the strength of the children of Israel.”


Amos 9:13 (KJV) Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes Him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt.”


Joel 3:18 (KJV) And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth out of the house of the Lord, and shall water the valley of Shittim.”





In Obadiah we have the expansion of:


Amos 9:11—12 (KJV)

11 “In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old:”

12 “That they may possess the remnant of Edom, and of all the heathen, which are called by My name, saith the Lord that doeth this.”




Fleeing from all unpleasantness, and the harbinger (somebody or something that foreshadows or anticipates a future event) of peace and blessing. Jonah is God’s ambassador sent to preach repentance to the Gentiles (in Samaria, northern Israel, so was Israel). He objects to Gentiles being thus blessed, and flees from the unpleasant task. He is visited by a divinely-sent storm, and is thrown into the sea.

And so Israel is now cast into the sea of nations; but, like Jonah, is not lost, for presently Israel will be cast up on the earth, and become the ambassadors of Jehovah and the conveyors of blessing to the Gentiles.




Micah declares the word of Jehovah against Samaria and Jerusalem, i.e. all Israel. He takes up the attributes of Jehovah as given at the close of Jonah (4:2), and bases his solemn words upon them, repeating them in in (chapter 7:18), introducing them by the phrase which answers to the meaning of his name. “Who is a God like unto Thee?” (Compare Micah 1:2—4; 4:1—7; 7:18—20 KJV) His prophecy consists of three parts:

1.      1 and 2.

2.      3 and 5

3.      6 and 7

Each beginning with the same word “Hear,” being a call to hear the words of Jehovah (Micah 1:2; 3:1; and 6:1 KJV). He thus takes up the word of his namesake, (1 Kings 22:28 KJV) “Hearken O people,” continuing in Judah the call which had first been given to Israel.




Nahum opens with a like reference to Jonah 4:2, and though his “burden” is against the enemy of Israel, it is a consolation for his own people (Nahum 1: 7—13), based on the fact that to the enemy [Satan] “God is jealous” (1; 2), while to his own “Jehovah is good” (1:7).


Nahum 1:7 (KJV) The Lord is good, a strong hold in the day of trouble; and He knoweth them that trust in Him.”




Habakkuk is from the root which means to embrace, hence one who is embraced, a favourite, or a friend. Two thirds of the prophecy (chaps 1 and 2)is a conversation between God and the prophet. Nowhere else do we find such a discourse carried to such an extent. Habakkuk writes as the friend of God, and hence here we have the great statement as to justification on faith principle


Habakkuk 2:4 (KJV) “Behold, his soul which is lifted up is not upright in him: but the just shall live by His faith.”


Which was alike the possession of Abraham and all his spiritual seed. “The just shall live by faith” is quoted three time in the New Testament, (Rom 1:17; Gal 3:11; and Heb 10:38).




Zephaniah takes up Habakkuk’s (2:20) call for silence at the presence of the Lord, and repeats it (1:7) while he goes on first to describe the coming judgement of God, and then to show (3:8—20) how His people should be hidden, protected, and saved.


Zephaniah 3:8-20 (KJV)

08 Therefore wait ye upon Me, saith the Lord, ‘until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all My fierce anger: for all the earth shall be devoured with the fire of My jealousy.’”

09 For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve Him with one consent.”

10 “From beyond the rivers of Ethiopia My suppliants, even the daughter of My dispersed, shall bring mine offering.”

11 In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against Me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of My holy mountain.”

12 “I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord.”

13 “The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid.”

14 “Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem.”

15 “The Lord hath taken away thy judgments, He hath cast out thine enemy: the king of Israel, even the Lord, is in the midst of thee: thou shalt not see evil any more.”

16 In that day it shall be said to Jerusalem, ‘Fear thou not: and to Zion, Let not thine hands be slack.’”

17 “The Lord thy God in the midst of thee is mighty; He will save, He will rejoice over thee with joy; He will rest in his love, He will joy over thee with singing.”

18 I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden.”

19 “Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame.”

20 “At that time will I bring you again, even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the Lord.”


Jehovah is revealed three times as “in the midst” of His people (Zeph 3:5 as just; 3:15 as king; and 3:17 as mighty. They are hidden in Him, and He amidst them. Hence they will be protected. Thus the subject of the book corresponds with the name of the prophet, * *Zeph 3:8 is emphasised by the fact that it contains every letter of the Hebrew alphabet, including the five finals. The Massorah calls attention to the fact.




We now come to the three post exile prophets. Between Zephaniah and Haggai there lay the seventy years captivity, and the Prophecies of Jeremiah, Ezekiel, and Daniel. The time had come for the temple to be rebuilt, and the feast of Jehovah to be restored. Hence his mission and prophecy corresponds with the meaning of his name




The study of the prophet Zechariah will show that the prophecies of coming glory for Israel are all based on Jehovah’s rememberance of His covenant. Again and again He promises to return, and will yet comfort Zion, and will yet choose Jerusalem. (1:3, 16—17; 2: 5, 8, 10, 11; 6: 12—13; 8:3; 9: 9,10,16; 12:10; 13:9; 14: 3,4,9,).




In this prophecy which foretells the sending of the “messenger of Jehovah” (3:1; 4:5—6). Malachi is the last of the prophets of the Old Testament, and the New Testament opens with John the Baptist echoing his voice and crying out, “I am the voice of one crying in the wilderness, as it is written in the prophet, Behold I send My messenger before thy face, which shall prepare thy way before Me.” Thus the two covenants are linked together.




Theosophy is not an isolated production, the sport of modern magicians, or a freak of demons Its doctrines, as well as its claim, link it on, not only to the huge growths of religion in other ages, but to that especially virulent (malicious) form of Satanic daring, Gnosticism. Gnosticism was a bold union of Oriental heathenism with the Christian faith, arising in a day which—as the apostle John, its special opponent, informs us—men evilly inspired abounded.


1 John 4:1 (KJV) “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.”


This conjunction of Satanic and Christian worship culminated, perhaps, in the rites of a Gnostic sect, the Ophites, who were in the habit, according to tradition, of enticing from its chest their tame snake, that it might coil around the sacramental bread, and then be worshipped as the great king from heaven who in the beginning gave to the man and woman knowledge of the mysteries. It is identity, at the root, with this pernicious system (wicked, or meaning to cause harm), which is claimed, and I believe rightly, for Theosophy (the teachings of the Theosophical Society, a religious movement founded in New York in 1875, incorporating chiefly Buddhist and Brahmanic theories such as reincarnation and karma). For it is said, Theosophical doctrine “has proved to be that which constituted the basic and secret doctrine of all the great religions of antiquity, including Christianity—the doctrine commonly called the Gnosis, and variously entitled Hermetic and Kabbalistic.”

The Gnosis is called “the divine science”: the earliest troublers of our Lord’s truth become “that great school which, apparently because it approached too near the truth to be safely tolerated by a materialising sacerdotalism (power that a priest has over ordinary people, especially when this is seen as excessive or dishonestly achieved) Encarta Dictionary U K., was denounced as the most dangerously heretical—the school of the Gnostics.”

The belief which is the pith and marrow of Theosophy—that all sacred books contain one secret doctrine, and that all religions are but forms of this hidden mystery—was the soul of Gnosticism; and to one who sees in every religion, but the Christian systems of differing evil, but all of demonic inspiration, the doctrine contains a profound truth


1 Corinthians 10:20 (KJV) But I say [St Paul], that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.”


Theosophist and Gnostic alike see in the Scriptures doctrines “based upon earlier teachings, known as the Mysteries or Gnosis. (Paul therefore forbids Christians “to give heed to fables and endless genealogies.”)


1 Timothy 1:4 (KJV) Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.”


Titus 3:9 (KJV) But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.”


1 Timothy 4:7 (KJV) “But refuse profane and old wives' fables, and exercise thyself rather unto godliness.”


Thus each finds himself in practical sympathy with all that can be known of Orphic, Eleusinian, Hermetic, and Kabbalistic Mysteries, for it is the acme in each to claim for himself the Word of God by right of “illumination”—an illumination, it appears never possessed by the Church of Christ “We do not deny or destroy Christian doctrine,” says Mr Kingsland; “we affirm and re-establish it.” Of like wolves, clad as sheep, the early (Ephesian) disciples were warned.


Acts 20:29 (KJV) For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.”


Similar doctrines, not necessarily unscriptural in phraseology, and claiming to be purer, stricter, more self-denying, are fore told as heralds of the final Apostasy


Matthew 7:15 (KJV) Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.”


2 Timothy 3:5 (KJV)Having a form of godliness, but denying the power thereof: from such turn away.”


1 Timothy 4:3 (KJV) Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.”


The parallelism is close, and at points identity can be made out, between these two pseudo-Christian schools.


1.      Gnosticism attempted a solution of the origin of evil, and that solution was found in the inherent evil of matter, which thus became the kingdom of darkness. This radical tenet, immediately destructive of Christianity, Theosophy endorses. “But as man has fallen, so he must also rise; and his first triumph over evil, or Satan, or matterfor the three are synonymous—is foreshadowed in the type of the Messiah.” 

2.      The next step was logically necessary, and was taken by all the Gnostics. If matter be evil, the Creator of this world was blameworthy for the creation of it. Jehovah, therefore, the Archon, creating Aeon, Demiurge, the Jehovah angel who sheltered the Jews, was censured even by the Judaic Gnostics as “a compound of shining qualities and insupportable arrogance”. Theosophy advances with equal step. The God of the Old Testament is charged with “ all the attributes  of arrogance, jealousy, hatred, and revenge which exist in the unregenerate and sinful human heart.

3.      Out of the Pleroma, or regions round about Deity, Gnostic thought made numberless Emanations, or Aeons, to descend. These were the attributes of the supreme, inaccessible God, made persons. Though Theosophy, leaning to Buddhism, hesitates, unlike Gnosticism, over the personality of the Supreme, advanced Theosophists admit these Emanations. “God’s ideas, like God, are real things, Divine personages, that is Gods.” These are as varied and even unlimited in number as the Aeons, and are, as in branches of Gnosticism, “the active agents of Creation”

4.      The Syrian Gnostics, borrowing the sharp Dualism of the East, saw in the Demiurge not only an ignorant and faulty Creator, but actually Ahriman, or the  (spirit of evil), bypass the fulfillment of that prayer., “Thy Kingdom come, thy will be done on earth as it is in heaven.” Turn again to Zechariah 2: 10—11 (KJV)   10 “Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord.”

11 “And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee.”

That is the Millennial, “Sing and rejoice,” just as they did after the deliverance through the Red Sea. The most fascinating story in the whole of this precious Bible is the story of prophecy, and I hope enough has been said to interest those who are younger to study for themselves, and if you do this you will thanks us some day for having outlined these things for you. I beg of you study the Bible, and you will find what we have found, the most blessed story of the age.




By the Rev Dr Bullinger (Fifth Paper)


We come now to the third and last division of the Old Testament, called Kethuveem; or The Writings, i.e. the other writings; and by the Greeks the Hagiographa or sacred writings. The Lord’s name for this division was the Psalms, using the figure of Synecdochē by putting a part for the whole; i.e. calling the whole division by the name of one (its first) book, The Psalms.


Luke 24:44 (KJV) “And He said unto them, “These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning Me.”


The Book of Psalms—“T’hilleem.”


Our word Psalms is the Greek word (Psalmoi). This is the name given to the book in the Greek version of (The Septuagint). This word occurs seven times in the New Testament: (Luke 20:42; 24:44; Acts 1:20; 13:33; 1 Cor 14:16; Eph 5:19; Col3:16 KJV). Our word Psalter is another Greek word, (Psalterion), a stringed instrument. There is no proper correspondence between either of these titles and the Hebrew title which is T’hilleem, which is invariably, translated praises. It is a verbal noun derived from the word Hal or Hallel, which we have as the first part of the Hallelujah (praise Ye Jah). The root meaning of the verb is first to jump to jump or dance about as light does, then to throw light upon anything so as to illuminate it or glorify it. Hence, the transition is easy, to praise, for Praising is setting anything in the light. T’hillim then may mean glorious doings or irradiations, which show forth God’s glory and call forth praises.


Exodus 15:11 (KJV) “Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?” i.e. to be feared for glorious actions.


Isaiah 61:3 (KJV) “To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that He might be glorified.”  I.e. a clothing of light. Psalm 104:2 (KJV) Who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain:”


Habakkuk 3:3 (KJV) “God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of His praise.” i.e. with the glorious shining forth of His works which showed forth His praise.


The Psalms are called T’hilleem because they set God’s purposes in the light, and illustrate them by causing them to shine forth to His praise. They cover the entire field of Old Testament revelation. God’s purposes are set forth in history and prophecy, as they relate to Man, to Israel, or to the Earth; and light is thrown upon them. Manuscript and Massoretic authorities, the Talmud, as well as the ancient versions (such as the Septuagint), divide the Psalms into:


Five Books

Book I Psalms 1—40, ending with a Blessing and double Amen.

Book II Psalms 42—72.   Ditto.

Book III Psalms 73—89   Ditto.

Book IV Psalms 90—106, ending with a Blessing and “Amen. Hallelujah.”

Book V Psalms 107—150, ending with Hallelujah.


There are in all seven Amens, and twenty four Hallelujahs. Ancient Jewish Authorities assert that these five books correspond to the five books of the Law. Hence we may call:


Book I the GENESIS Book,

Book II the EXODUS Book,

Book III the LEVITICUS Book,

Book IV the NUMBERS Book,

Book V the DEUTERONOMY Book.


If we compare what is said above as to the significance of the Divine names of these books we learn that—


I Genesis is the book of THE BEGINNING;

II Exodus is the book of THE REDEMPTION;    |   

III Leviticus is the book of THE SANCTUARY;  |

IV Numbers is the book of THE WILDERNESS; |

V Deuteronomy is the book of THE WORD.


These books set forth in the Light the purposes and counsels of God, past, present, and future, and each Psalm-Book views these counsels and purposes in their relation to the special character of the corresponding Pentateuch Book; the first Psalm in Each book being the key to, and the epitome of the whole (summary of a written work). The very first word of the Psalms—“Blessed” (lit of the blessedness’s)—indicates  the only way of blessing for Man, for Israel, and the Earth, viz, delight in, and conformity to, THE WORD OF GOD. 


Book I

All the figures and illustrations are taken from Genesis. A careful study will reveal this and yield a rich reward. MAN is seen fallen from the position of blessing (Gen 1—8); at enmity with God, and that enmity culminating in Antichrist (Genesis 9—15); but finally blessed by the gracious and glorious work of “the man Christ Jesus.” Gen 16—41 all (KJV).  


Book II

Here again the figures and illustrations are from Exodus, while ISRAEL is the subject of God’s counsels. We see Israel’s Ruin (Gen 42—49 KJV); Israel’s Redeemer (Gen 50--60 KJV); and Israel’s Redemption Gen 61—69 KJV).The Great Redemption title, “Jah,” occurs in the Pentateuch first in Exodus (15:13), and in the Psalms first in the second, or Exodus Book.(Psalm 68:4 KJV). It opens with Israel’s oppression (Chap 13); and ends with Israel’s glory (Chap 72).


Book III

Here the purposes of God are seen in relation to the SANCTUARY; in its relation to man (Chaps 73—83) and in relation to Jehovah (Chaps 84—89). We have in nearly every Psalm some reference to the Sanctuary, Congregation, &c. It opens with absence from the Sanctuary (chap 73) and the enemy within it (Chap74); and ends with God dwelling in the assembly of His saints (Chap 89).


Book IV

In this fourth book we have the same counsels of God in relation to the EARTH. All the imagery is from the wilderness (mountains, hills, floods, grass, pestilence, trees, &c, &c.) Blessing for the earth is needed and desired (Chaps 95—96), Blessing for the Earth is anticipated (Chaps 95—100). Blessing for the earth is enjoyed (Chaps 101—106).


Book V

All the purposes and counsels of God are centered in His WORD. Departure from that Word brought in the ruin upon Man, upon Israel, and upon the Earth. Only therefore through the WORD can blessing be restored, and the curse removed. The book opens with Psalm 107, which gives the key, “He sent His WORD and healed them, and delivered them from their destructions.While Psalm 119 is the great psalm of the whole book; at once it’s key and its illustration.


The Proverbs of Solomon—“Mishlai”


The Greek name is Paroimiai, which means any dark, clever, or sententious (moralistic) saying which shadows forth didactic truth (fond of instructing or advising others). The Latin title in the Vulgate—Proverbia—gives us our English title, “Proverbs.” But both of these are very poor representations of the hebrew. The Hebrew title, Mishlai, is from Mashal, to rule, to have or exercise rule. (See Genesis 1:18; 3:16; Exodus 21:8 &c, &c, KJV).


Genesis 1:18 (KJV) “And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.”


Then He who rules gives the form or pattern which is to be followed. Hence as applied to words it means words which are to govern or rule the life. This is the design of the Book of Proverbs, so called. It is the Book of God’s moral government of the Earth. It is not a collection of human wisdom, but of divine rules for life in the Earth. They may be applied with profit even by those who are dead and risen with Christ. Such have still to conduct themselves in a world into which sin has entered, but in which God is acting in a mysterious way in His providence, in a government which He exercises for the conservation of morality, and which manifests its self in the numerous perplexities of terrestrial life.

Man deceives himself by pride, but here God undeceives him as to his many seductive illusions. Man underrates the power of the tongue, the power of fools, and the power of women. God shows the powers of each and warns of their dangers.

As to the latter of these three, God shows how in His providential dealings He can overrule sin as a judgement on sin. Sin came through the woman; and God shows in the beginning of the book the power of “a strange womanto bring to ruin; continues with the miseries which an odious brawling contentious woman can entail; and ends with the power of a virtuous woman to bring to honour, happiness, and prosperity.

Thus the proud reasoning of man are silenced by the wisdom of God. It may be useful to add that the book is quoted in the New Testament as follows:


Job 3:11—12    in - Hebrews 12 5—6; Revelation 3:12 KJV.

Job 3:34           in - James 4:6 KJV.

Job 11:31         in - 1 Peter 4:18 KJV.

Job 25: 21—22 in - Romans 12:20 KJV.

Job 26:11         in - 2 Peter 2:22 KJV.



AN OPPRESSED ONE (inflict stress on)

The meaning of the name of Job furnishes the key to the book. It is from the verb Ah-yov, to be an enemy to. Its first occurrence is in (Genesis 22:17 KJV), and its meaning is seen in (Exodus 23:22 KJV).


Genesis 22:17 (KJV) That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;”


Exodus 23:22 (KJV) But if thou shalt indeed obey His voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.”


The feminine noun erah is the word “enmity” means hostility and is in (Genesis 3:15 KJV).


Genesis 3:15 (KJV)  “And I will put enmity between thee [Satan] and the woman [Israel], and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.”


Job’s name is a participle pass, and hence means one on whom the enemy [Satan] seeks to put forth his power, an oppressed one. We see the enmity recorded in the book seeking to bring Job to ruin, but at the close we see what the Holy Spirit by James calls attention to as “the end of the Lord.” This is the great lesson.


James 5:11 (KJV) Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.”


·        When the enemy sought man’s ruin in Paradise, “the end of the Lord” was announced in the promise of Him who should deliver and bless. When He provoked David to number the people “the end of the Lord” was to provide the site for the Altar and the Temple.

·        When He sifted the Apostles to get rid of the wheat, “the end of the Lord” overruled his efforts to the getting rid of the chaff.

·        When he wounded the heel of Christ on Calvary, the work was accomplished which ensures the destruction of his (Satan’s) power.

·        Though he be the willing agent in “the destruction of the flesh” (2 Cor 5:5 KJV) “the end of the Lorduses it for the saving of the Spirit.

·        When He sends an angel to buffet God’s saint (2 Cor 12 KJV), “the end of the Lord” is to use it as “a thorn for the flesh” and to overrule it for spiritual blessing.

·        Satan appears among “the sons of God,” i.e. the angels, as the Adversary, but “the end of the Lord” is to send “a mighty angel” to lay hold of him and cast him into the bottomless pit.


2 Corinthians 5:5 (KJV) “Now He that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.”


Whenever [Satan) comes forth against a feeble saint, he meets the mighty God. This is “the end of the Lord,” and this is the lesson of the book of Job. Satan was allowed to bring all his forces to bear upon Job to compass his ruin, but “the end of the Lord” was to bring Job out of all his troubles, and to give a blessing twice as great as he had enjoyed before. So it will be, not only with the individual saint, but with Israel.  “The Jews enemy” has forever said, according to his first words, “I will pursue,” etc. and has done his utmost to destroy the nation,


Exodus 15:9 (KJV) The enemy (Satan) said, “I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.”


But when the day shall come for Israel to learn the lesson which Job learned, and “repent in dust and ashes,” Israel too will find out what “the end of the Lord” means, and find the double” blessing “as the seed which the Lord hath blessed.” Read the whole of (Isiah: Chapters 1—66 KJV)

Three, the number of Divine perfection, is stamped upon the book in a remarkable manner. It consists of three parts:

1.      The Introduction; the introduction comprises also of three parts. 1) Personal. 2) The Adversary. 3) Personal.

2.      The Discourses; = three divisions: 1) those of Job with his friends. 2) With Elihu. 3) With Jehovah. Those with the three friends likewise consist of three courses, and each course consists of three pairs of speeches. Those with Elihu and Jehovah also consist each of three parts.

3.      The Conclusion. The Conclusion relates Job’s 1) Vindication; 2) his Restoration; 3) his Double blessing.



In the ninth chapter of the Book of Daniel there is a prediction usually described as “The Prophecy of the Seventy Weeks.” It is not, however, are intention at present to enter upon any chronological calculations, however interesting, or to touch upon that portion of the subject more than by a passing allusion. Our wish is to deal, under God’s grace, with what is primarily set forth in the chapter, which is a far deeper subject than chronology; To note and to dwell upon the great central truth of the chapter by a comparison between the wonderful prayer of the prophet and the marvellous answer vouchsafed to him by the merciful God of Heaven; to note down the bearing this chapter has upon the general plan of the second portion of Daniel’s Prophecy; to study the application of the same to the return of the Jews to the land now apparently re-commencing before our very eyes; and lastly but not least, to draw a lesson for the benefit of our own souls from the peculiar position which Daniel occupied at the time, and from his conduct under the circumstances.

The book of Daniel, like Isaiah and Zechariah, is divided into two clearly marked divisions, the first of which relates to the Gentile oppressors of Israel, the external enemies of the nation, and the second to the purging of the nation by the atoning sacrifice of Christ, the internal evil being eliminated by “a division among the people because of Him,” and the final deliverance of the repentant nation, after passing through unprecedented sorrow and tribulation, by His return at the Second Advent.

In the first portion of the Book of Daniel there is no reference to the person of Messiah, as sin is not there in question. The second portion is divided into four parts, which bring out the work of Christ for the nation, and the nation’s reception of it—thus:

1.      Chapter 7. Descent of the Son of Man in the clouds.

2.      Chapter 8. Pollution of the sanctuary and resistance to the Prince of princes.

3.      Chapter 9. The finished work of Christ in atoning for transgressions, sins, and sin in the nation.

4.      Chapter 10—12 Consequent deliverance of the nation in the last days.

Thus, Nos 1—3 refer to Messiah and No 4 to the people. And Nos 1—3 are an Epanodos—first predicted, last fulfilled. First the Atonement, then the pollution od the sanctuary, and then the descent of the Messiah as Son of Man—an order inverse to the order of narration. It will thus be seen that the ninth chapter in Daniel is strictly parallel to the fifty third chapter in Isaiah.  


Isaiah 53 (KJV)

01 Who hath believed our report? And to whom is the arm of the Lord revealed?”

02 “For He shall grow up before Him as a tender plant, and as a root out of a dry ground: He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him.”

03 “He is despised and rejected of men; a Man of sorrows, and acquainted with grief: and we hid as it were our faces from Him; He was despised, and we esteemed Him not.”

04 “Surely He hath borne our griefs, and carried our sorrows: yet we did esteem Him stricken, smitten of God, and afflicted.”

05 “But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed.”

06 “All we like sheep have gone astray; we have turned everyone to his own way; and the Lord hath laid on Him the iniquity of us all.”

07 “He was oppressed, and He was afflicted, yet He opened not His mouth: He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth.”

08 “He was taken from prison and from judgment: and who shall declare His generation? for He was cut off out of the land of the living: for the transgression of My people was He stricken.”

09 “And He made His grave with the wicked, and with the rich in His death; because He had done no violence, neither was any deceit in His mouth.”

10 “Yet it pleased the Lord to bruise Him; He hath put Him to grief: when thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of the Lord shall prosper in His hand.”

11 “He shall see of the travail of His soul, and shall be satisfied: by His knowledge shall My righteous servant justify many; for He shall bear their iniquities.”

12 “Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong; because He hath poured out His soul unto death: and He was numbered with the transgressors; and He bare the sin of many, and made intercession for the transgressors.


It will be thus seen that the ninth chapter is strictly parallel to the fifty third chapter in Isaiah above. The basis of both of them is Leviticus 16,  as expounded by the Holy Spirit in:


Hebrews 9 


 Hebrews 10 (KJV) The Day of Atonement is in view.

01 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

02 For then would they not have ceased to be offered? Because that the worshippers once purged should have had no more conscience of sins.

03 But in those sacrifices there is a remembrance again made of sins every year.

04 For it is not possible that the blood of bulls and of goats should take away sins.

05 Wherefore when He cometh into the world, He saith, “Sacrifice and offering thou wouldest not, but a body hast thou prepared Me:”

06 In burnt offerings and sacrifices for sin thou hast had no pleasure.

07 Then said I,” Lo, I come (in the volume of the book it is written of Me,) to do thy will, O God.”

08 Above when He said, “Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;”

09 Then said He, “Lo, I come to do Thy will, O God. He taketh away the first, that He may establish the second.”

10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:

12 But this man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God;

13 From henceforth expecting till His enemies be made His footstool.

14 For by one offering He hath perfected for ever them that are sanctified.

15 Whereof the Holy Ghost also is a witness to us: for after that He had said before,

16This is the covenant that I will make with them after those days’, saith the Lord, ‘I will put my laws into their hearts, and in their minds will I write them;’”

17 And their sins and iniquities will I remember no more.

18 Now where remission of these is, there is no more offering for sin.

19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,

20By a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh;”

21 And having an high priest over the house of God;

22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

23 Let us hold fast the profession of our faith without wavering; (for He is faithful that promised;)

24 And let us consider one another to provoke unto love and to good works:

25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.


26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.


28 He that despised Moses' law died without mercy under two or three witnesses:

29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden underfoot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

30 For we know Him that hath said, “Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people.”


31 It is a fearful thing to fall into the hands of the living God.


32 But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;

33 Partly, whilst ye were made a gazing stock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.

34 For ye had compassion of Me in My bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.

35 Cast not away therefore your confidence, which hath great recompence of reward.

36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.


37 For yet a little while, and He that shall come will come, and will not tarry.


38 Now the just shall live by faith: but if any man draw back, My soul shall have no pleasure in him.

39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.


It is the scapegoat aspect that Messiah is said to be “cut off out of the land of the living,and the people’s offences put out of God’s sight, borne away to the land of forgetfulness, or to the depths of the watery abyss of Abaddon—at the conclusion of the third book of Psalms, which corresponds to the book of Leviticus,*say Psalms 138 and 139.There are five books of Psalms which correspond in their general significance according to their number and order with the five Books of Moses.

The three Hebrew words severally rendered “transgressions”, “sins” and “iniquityIn Daniel 9 and Isaiah 53 are the same as those used in Psalm 32:1—2 (KJV); and severally translated in Romans 4:1—7 (KJV)


Psalm 32:1-2 (KJV)

1 Blessed is he whose transgression is forgiven, whose sin is covered.”

2Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile (cunning and deceitfulness).


Romans 4:1-7 (KJV)

1 “What shall we say then that Abraham our father, as pertaining to the flesh, hath found?”

2 “For if Abraham were justified by works, he hath whereof to glory; but not before God.”

3 “For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.”

4Now to him that worketh is the reward not reckoned of grace, but of debt.”

5 “But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.”

6 “Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,”

7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.”


“Transgressions,” “sins,” and “sin.” The Gentile has “sins” and “sin”; to these the Jew added “transgression,” or breach of the law. All three required to be put out of God’s sight by the Atonement. Not that they were to be stopped altogether, but “not imputed.”Blessed is the man whose transgressions are forgiven and whose sins are covered.” “Blessed is the man to whom the Lord imputeth not sin.”


Hence we are told, in Daniel 9:24 (KJV) “Seventy weeks are decreed upon thy people and upon thy Holy city

A | to shut up the transgression,

     B | and to seal up sins,

           C | and to cover sin,

           C | and to bring in everlasting righteousness,

     A | and to seal up vision and prophet,

B | and to anoint a Holy of holies.”


The second is more awful. In it there is loathsomeness, sensuality and a brutality that is appalling. “Men shall be lovers of themselves, having a form of godliness but denying the power.” Living in sensuality and lust with the profession of godliness! That is what we may expect in the last days. Therefore “Let everyone that names the name of Christ depart from all iniquity.”

And now, little children, abide in Him, and when He shall appear we may have confidence, and not be ashamed before Him at His coming.


The Five Megilloth


These five scrolls form a constituent part of the Hagiographa (3rd part of the Hebrew Bible), and in the most ancient manuscripts, as well as in the early printed editions, are given in the following order. This order is determined by the order of the Festivals on which they are read annually in the Synagogues; viz.—


1.      The Song of Songs. On the Feast of the Passover.

2.      Ruth.  .  .                On the Feast of Pentecost.

3.      Lamentations.         On the Fast of the ninth of Abib.

4.      Ecclesiastes.  .  .      On the Feast of Tabernacles.

5.      Esther.  .  .              On the Feast of Purim.

The Song of Songs—“Sheer Hasheereem”


In the Septuagint it is called (asma esmalōn), and in the Latin Vulgate (Canticum Canticorum) which all have the same meaning, the Song of Songs. The name Canticles (a song or chant, especially a hymn containing words derived from the Bible, used in the Christian liturgy), sometimes given to the book it will be seen, is from the Vulgate.

Sheer Hasheereem is a Hebrew mode of expressing the superlative degree by repeating the noun in the genitive plural, meaning the finest, the most beautiful, or the most excellent song. The same figure (Enallage) is seen in such expressions as Holy of holies Exodus 26:33 (KJV) “And thou shalt hang up the vail under the taches, that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy.”


In the Bible, the chest in which Moses placed the two stone tablets containing the Ten Commandments. The Hebrews treasured it as the most sacred sign of God's presence among them. 


King of kings Ezek 26:7 KJV “For thus saith the Lord God; ‘Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.’”


God of gods, and Lord of lords (Deut 10:17KJV). Hebrew of the Hebrews (Phil3:5 KJV). the Heaven of heavens. (1 Kings 8:27 KJV).

Three individuals are the principal persons, and not two as is generally supposed; a shepherd, a shepherdess, and a king. The former is the object of the maiden’s affection, and not the king. According to Dr Ginsburg “this song records the real history of a humble but virtuous woman, who, after having been espoused to a man of like humble circumstances, had been tempted in a most alluring manner to abandon him, and so transfer her affections to one of the wisest and richest of men. but who successfully resisted all temptations, remained faithful to her espousals, and was ultimately rewarded for her virtue.” If the interpretation thus refers to a true story, then it is open to anyone to make an application of the narrative.)

The Jewish Commentators apply it to Jehovah (God), and Israel (the woman). Christian Commentators apply it to Christ and the Church; but in either case the maiden must represent the one beloved; the shepherd (Christ), the one who loves her; and the king (Satan), the one who would come between with temptations and allurements 

Read at Passover it may be applied to Israel going forth to the One of whom it was said, “He loved the people,” and despising all the riches and treasures of Egypt. The Passover was especially marked by expressions of love, exhibited in various ways.




This book is called simply by the name of Ruth, which means a friend, especially one brought in and made an intimate companion.  It is from the root rahah, to feed or nourish, to afford sustenance; then, to feast upon or delight in anyone (Prov 13:20; 28:7; 29:3 KJV), to treat as a friend.  


Proverbs 13:20 (KJV) He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.”


Proverbs 28:7 (KJV) “Whoso keepeth the law is a wise son: but he that is a companion of riotous men shameth his father.”


Proverbs 29:3 (KJV) “Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance.”


Thus the book tells how Jehovah delighted to take this Moabite stranger and bring her into blessing with His chosen people, uniting her so closely in blessing as to make her an ancestress of David the king, and of David’s Son and Lord, as shown in the genealogy with which the book closes. It tells also of that redemption on the ground of which Gentiles are able to rejoice with God’s people Israel.

Read at the Feast of Pentecost, it surely intimated how at that Feast Jehovah would pour out His spirit upon all flesh (Joel 2:28 KJV), as recorded in Acts 2:16—21 (KJV) (fulfilling Joel 2:28 KJV).


Joel 2:28 (KJV) “And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:”


Acts 2:16-21 (KJV)

16 “But this is that which was spoken by the prophet Joel;

17 “And it shall come to pass in the last days, saith God, I will pour out of My Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:”

18 “And on My servants and on my handmaidens I will pour out in those days of My Spirit; and they shall prophesy:”

19 “And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke:”

20 “The sun shall be turned into darkness, and the moon into blood, before the great and notable day of the Lord come:”

21 “And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.”


And thus bring Gentiles into blessing, causing them torejoice with His people,” as shown in (Acts: Chaps 10—13 KJV)


Pentecost was not the foundation of the Church, but preliminary to “the day of the Lord,” when the “glory” should follow the “sufferings We know, however, how the offer of Acts 3:19—26 (KJV) was rejected (Acts 13:45—52 (KJV).


Acts 3:19-26 (KJV)

19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.”

20 And He shall send Jesus Christ, which before was preached unto you:

21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began.”

22For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto Me; Him shall ye hear in all things whatsoever He shall say unto you.”

23And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.”

24Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.

25Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.”

26Unto you first God, having raised up His Son Jesus, sent Him to bless you, in turning away every one of you from his iniquities.”


And then the “Mystery” or secret of the Church was revealed to Paul about this time, For Acts 13 was about “fourteen” years before (2 Cor 12:2 KJV), when he says that he received the “abundance of the revelation.”


Acts 13:45-52 (KJV)

45 “But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.

46 “Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.”

47 “For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.”

48 “And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.”

49 “And the word of the Lord was published throughout all the region.”

50 “But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.”

51 “But they shook off the dust of their feet against them, and came unto Iconium.”

52 “And the disciples were filled with joy, and with the Holy Ghost.


2 Cor 12:2 KJV I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth ;) such an one caught up to the third heaven.”             




The English title is from the Latin Lamentationes. The Septuagint has (Threenoi), meaning the same thing. The Hebrew Ey-chah is an exclamation of pain and grief—a howling, wailing cry.* It is preserved in our word Jackal. It is the first word of the book, and fittingly describes its character. The Massorah and the Rabbins point out that word was used three times of Israel by three prophets.

1.      Moses, of Israel in her glory and pride. (Deut 1:11)

2.      Isaiah, of Israel in her dissipation and sin (overindulgence in the pursuit of physical pleasures). (Isaiah 1:21)

3.      Jeremiah, of Israel in her desolation (Lamentations 1:1)

This book is appropriately read on the Fast of the ninth of Abib. For on this day is commemorated five great calamities which befell the nation.

1.      The return of the twelve spies, and the decree of the forty years’ wanderings in consequence of the rebellion of the people.

2.      The destruction of the first Temple by Nebuchadnezzar.

3.      The destruction of the second Temple by the Romans under Titus.

4.      The taking of Bether by the Romans under Hadrian, when 580,000 were slain.

5.      The ploughing of Zion like a field, in fulfillment of Jeremiah 18, &c.

The above 5 are what is called elegies, and these are arranged in a remarkable manner:

a) The first two (chapters 1 and 2) consist of 22 long verses of three lines each, each verse respectively commencing with the successive letters of the alphabet.

b) The third (chap 3) consists of 66 verses (3 x 22), each triad of verses commencing with the same letter; e.g. the first three lines commence with (Aleph), the next three with (Beth), and so on through the 22 letters of the alphabet.

c) The fourth (chap 4) is arranged in 22 long verses of two lines each, also arranged acrostically.

d) The fifth (chap 5) Lamentation is resolved into a prayer, and the acrostic arrangement gives way before the outburst of emotion. The only connection with the alphabet is that the number of the verses corresponds with the number of the letters (i.e.22).




Our title Ecclesiastes comes from the Vulgate through the Septuagint one who sits or speaks in the Assembly—a member of the Ecclesia or Assembly, hence our word Ecclesiastic. Luther called it Prediger, hence our alternative title “or the Preacher.  The Hebrew word Coheleth occurs seven times in the book.

a | Three times at the beginning (1:1, 2, 12). Genesis

      b | Once in the middle (7:27). Luke 7:27

a | Three times in the end (12: 8—10). Revelation


Dr Ginsburg points out in his Commentary on this book that Coheleth is not a proper name but an appellative (connected with a name or title, because in Eccles 12:8 (KJV) it has an article, and in 7: 27 (KJV) it is construed with a feminine verb.


Ecclesiastes 12:8 (KJV) Vanity of vanities, saith the preacher; all is vanity(meaning: an instance or source of excessive pride).


Ecclesiastes 7:27 (KJV) Behold, this have I found,’ saith the preacher, ‘counting one by one, to find out the account:’” (e.g. the number of additives to attract.)


As to its meaning, it is derived from Cahal, and means to call (from which our English verb to call (or attract) has come). Then it means to call together, assemble. Hence Coheleth means Collectress. References to the passages where the verb occurs show that it is invariably used for collecting persons. especially for religious purposes. The actual signification therefore is “an assembler of scattered people into the more immediate presence of God; a gatherer of those far off from God.”

Solomon did thus gather the people.


1 Kings 8:1, 2, 5. (KJV)

1 “Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto king Solomon in Jerusalem, that they might bring up the ark of the covenant of the Lord out of the city of David, which is Zion.”

2 And all the men of Israel assembled themselves unto King Solomon at the feast in the month Ethanim, which is the seventh month.”

5 “And king Solomon, and all the congregation of Israel, that were assembled unto him, were with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude.”


Well therefore may this book be appropriately read at the feast of Tabernacles, for its burden is that “under the sun” all is vanity. Here, we dwell only in Tabernacles, and wait for the abiding realities to which the “greater than Solomon” will presently assemble and gather His people.




The title of this book bears the name of the principal character in it, in the Hebrew and its Versions. Otherwise it begins with the words, “Now it came to pass in the days of” In the Hebrew this sentence consists of two words, va-yehee becnia. The first of these words, va-yehee (now it came to pass), sounded in the ears of the old Rabbis like the word wor. The Greek and Latin (Var) had a similar sound and character.

There is a tradition from the time of the Great Synagogue that whenever a Scripture commences with these words it always marks impending catastrophe. Five Scriptures are pointed out as thus commencing, but to these we may add the fact that although events associated with sadness are to be related, yet they are in each case followed by other events which end in blessing.

1.      Genesis 14:1 begins with the war between the four kings and the five, and the troubles of Lot; but ends in the blessing of Abraham by the priest of the Most High God.

2.      Ruth 1:1 begins with the famine in the land of Israel; but ends with joy in the marriage of Ruth, who thus became the ancestress of David’s son and David’s Lord.

3.      Isaiah 7:1 begins with war against Jerusalem; but issues in the blessing of the promised Saviour. “Behold, a virgin shall conceive, and bear a son, and shall call His name Emmanuelle.”

4.      Jeremiah 1:3 begins with the events in the days of Jehoiakim, when was accomplished “the carrying away of Jerusalem captive”; but the promise of restoration is not far off. (See verse 11 &c.)

5.      Esther 1:1 begins the threatened cutting off of the nation; but ends with their joyful deliverance.

6.      *Luke 2:1 (KJV) And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed.”

So that the times of trouble in each case rehearsed in order that the final blessing may stand out all the more gloriously. To the above examples we may add one from the New Testament, making six in all, which needs no comment.

Most Bible Students know that the Divine name is not written in the book. The Talmud suggests the reason by asking, “Where do we get Esther from the Law?” The answer is given, “Deuteronomy 31:18, “And I will surely hide My face in that day for all the evils which they shall have wrought, in that they are turned unto other gods.” In this book it is seen how the people forsook God, and how He hid His face from them, and how that although He delivered them, His name is hidden in the book in the form of four Acrostics (Acrostic (Psalm 119). = Repetition of the same or successive letters at the beginnings of words or clauses, which are the pivots on which the history turns. (see the Name of Jehovah in the book of Esther, by the same author.)                         



In the way in which the subject of the Babylon of the Apocalypse has been covered with traditional teachings, arising out of partial studies of the subject, differing widely in character, it will now need much grace to go back to the pure Word of God, and endeavour to discern the root principles that govern the whole matter, without going outside it—except by way of illustration only.



BY THE REV DR BULLINGER (Concluding paper; Continued)



This book is named after the Prophet who received these revelations of coming judgement. His name, divinely given, agrees with the character of the book. It is the Apocalypse of the Old Testament, as the Apocalypse is the Daniel of the New Testament. Dani-el means God is judge, or God will judge: and Bab-el means the judgement of God. The part which has especially to do with the Gentiles is written, not in Hebrew, but in Chaldee, Daniel 2:4—7—28 (KJV) because that portion refers to the course and character of Gentile power.* It is so in Ezra 4—11—19, and 7:12—27 where Israel is under the power of the Chaldeans,  and Jeremiah 10:11, which is a message to the Gentiles.


Daniel 2:4 (KJV) “Then spake the Chaldeans to the king in Syriack, ‘O king, live for ever: tell thy servants the dream, and we will shew the interpretation’” (to 7:28 KJV)


*Jeremiah 10:11 (KJV) “Thus shall ye say unto them, ‘The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens.’”


The Book reveals God’s judgement of Israel and Jerusalem in delivering them into the power of the Gentiles; and God’s judgement of the Gentiles as given into the hands of “the Son of man.” (Daniel 9—14:22 KJV). The title borne by Christ is “the Son of man,” for this is His title as judge. Daniel is referred to by (Ezekiel 14—20 KJV)  and by Christ (Matthew 24:15 KJV).


Ezekiel 14—20 (KJV)

14 “Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord God.”

15 “If I cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts:”

16 “Though these three men were in it, as I live, saith the Lord God, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate.

17 “Or if I bring a sword upon that land, and say, Sword, go through the land; so that I cut off man and beast from it:”

18 “Though these three men were in it, as I live, saith the Lord God, they shall deliver neither sons nor daughters, but they only shall be delivered themselves.”

19Or if I send a pestilence into that land, and pour out My fury upon it in blood, to cut off from it man and beast:”

20 “Though Noah, Daniel, and Job were in it, as I live, saith the Lord God, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness.”


Matthew 24:15 (KJV) When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)”


The Prophecy is therefore on the authority of Christ Himself, is genuine and authentic, and formed in the day as an integral part of the Hebrew Canon.




These two books are always presented as one in the MSS, and the early editions of the printed Hebrew Bible. The Massorah treats them as one, under the single name of Ezra. The Sedarim or order of sections for public reading are ten in number, and run through what we call the two books without a break, the first beginning with Ezra 1:1, and the tenth with Nehemiah 10:1 unto the end. Ezra means He surrounded, protected, or helped, while Nehemiah means comforted by Jehovah, or consolation of Jehovah. These books record, therefore, the events which show how Jehovah protected and comforted His people in times of trouble and difficulty, delivering them out of the hand of all their enemies.


CHRONICLES—“Divrai Hay-yameem”


The two books of Chronicles (like Samuel, Kings, & Ezra Nehemiah) form only a single book in the MSS. and early printed Hebrew Bibles. The enumeration of the twenty five Sedarim runs right through the two books without a break. Unlike other books, it is not named from the first word or words, or from the author, or from the principle subject matter; but it has come down to us with this special title. No one can tell us by whom it was given. It comes with the same authority as the text.

Divrai Hay-yameem means literally words of the days. It is difficult to find an English equivalent which shall exactly represent this expression. “The course of events,” or “current events,” or “annals,” &c have been suggested, but they fail to represent the idea that these are words, and Divine words concerning those events: the Divine comment and judgement of those works, rather than the mere historical chronicle of them.

The Greek translators called the book παραλείπω (things omitted), because they saw that many things are recorded here which are not contained in the parallel histories of Samuel and Kings. Jerome discarded this, and called the book Chronica or Liber Chronicorum, from which we have are English titles “Chronicles”.

The point of the Book is this—that while the same events are recorded, they are viewed from a different standpoint. In Samuel and Kings we have the facts of the history; here we have the Divine words and thoughts about those facts. In the former Books they are regarded from Man’s standpoint; here they are viewed from the Divine standpoint. Hence in Samuel (1 Sam 31) we have the bare history of Saul’s death, but in 1 Chronicles 10:13—14) we have the Divine words on that event.


1 Chron 10:13—14 (KJV)

13 “So Saul died for his transgression which he committed against the Lord, even against the word of the Lord, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it;”

14 And enquired not of the Lord: therefore He slew him, and turned the kingdom unto David the son of Jesse.”


In 1 Samuel it was the true fact that the Philistines slew him; but in 1 Chronicles we are taken behind the history, and it is revealed to us that it was the Lord’s doing. So the actions of the kings are represented as they stood in connection with the LORD or with His service. A key to the design of the whole Book is furnished by the way in which Hezekiah’s reign is presented in the two books of Kings and Chronicles respectively. Hezekiah’s reign consisted of two great classes of events—Religious and Secular; his Reformation of the Worship of Jehovah, and the ordinary historical events. 

In Kings, the Religious Reformation is dismissed in three verses; while the Secular history has eighty eight verses, or three chapters, devoted to it (2 Kings 18: 7—30, chaps 19, and 20.).

In Chronicles it is just the opposite. Three chapters (2 Chron 29, 30, 31.) or eighty four verses are related to the great Religious Reformation; while one chapter (32) suffices to record the Secular history. Other parallels may be similarly traced and worked out. Thus we have the divine words respecting man’s works, illustrating to us the important fact that “the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.”


1 Samuel 16:7 KJV “But the Lord said unto Samuel, ‘Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.”



It is prescribed in the Law that every Israelite should carefully and regularly read its contents (Deut 4:9; 32:46; 31:10—12. Josh 1:8; Psalm 1:2 &c.) From the impossibility to carry this out on the part of those who were engaged in daily labour, or who could not afford to buy the expensive scrolls, there arose the custom of the public reading of the word of God on the Sabbath Day (today it is Saturday in the Gregorian calendar). There are two separate ways in which the text is divided.

1.      The first is one in which the Pentateuch is divided into fifty-four sections, so that the Law may be read through in the course of the tear. These are called Parashyroth (from Parash to separate)* *Hence the word Pharisee. And are generally marked in the MSS with the letter (Pe). Of these Genesis contains 12, Exodus 11, Lev 10, Num 10, and Deut 11.

2.      The second way is one in which the whole of the Old Testament is divided into four hundred and fifty two sections, so that it may be read through on the Sabbath, in three years. These are called Sedarim (from Sadar to arrange in order), and are marked in the MSS with the letter (Samech). These do not necessarily coincide with the Parashyroth.

Besides these there was the still further division of the Prophets, not consecutively, but into fifty four sections, which we may call Special or Proper Lessons.” These might be read instead of the law. They are called Haphtarah (from Phatar, to open, liberate, or free), signifying the liberating lesson, i.e. according to Dr Ginsburg the lesson which liberates from the injunction to read the Pentateuch. (See Acts 13:15, 27; Acts 15:21; Luke 4:17)


Acts 13:15, 27 (KJV)

15 And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, “Ye men and brethren, if ye have any word of exhortation for the people, say on.”

27 “For they that dwell at Jerusalem, and their rulers, because they knew Him not, nor yet the voices of the prophets which are read every Sabbath day, they have fulfilled them in condemning Him.


Acts 15:21 (KJV) For Moses of old time hath in every city them that preach Him, being read in the synagogues every Sabbath day.”


Luke 4:17 (KJV) And there was delivered unto Him the book of the prophet Esaias. And when He had opened the book, He found the place where it was written,”


THE INDICTMENT (a statement or indication that something is wrong or somebody is to blame) OF BRITISH ISRAELISM

It is written in the sure Word of God,

“Dan shall judge his people,

As one of the tribes of Israel. (Ephraim)

Dan shall be a serpent in the way,

An adder in the path,

That biteth the horse’s heels,

So that his rider falleth backward.”

The Blessing of Ephraim (UK) and his older brother Manasseh (USA) notice the right hand.

Image result for Manasseh and Ephraim imagesThis is both future and pre-millennial. The reference is, moreover, plain to all persons whose minds have not been warped in any way. It is the cause of Israel that Dan will hinder.

Further—and this we emphasise—great cunning and subtlety will be employed in order that the poison may effectively work.  

The double emblem of the “serpent in the way” and the “adder in the path” prevents any misconception as to the extreme deceptiveness that is to characterise Dan in this matter. Nor can there be a particle of room for doubt in any candid mind that the judgeship of Dan has for its hindrance of God’s purposes, with the regard to the deliverance of Zion and the restoration of the throne of David.

Oh that Christians had all believed the teaching of Paul’s Epistles! One mourns to think how few have ever read them understandingly. How full of bustle are many of our teachers, rushing to and fro, saying to themselves everywhere, Testify, testify, testify! Yet those chapters in Romans, which should have been the foundation of their teaching, remain in so many instances a complete blank.

The conclusion of the Apostle’s testimony to the churches, as seen in 2 Thessalonians, is a pithy statement as to the way in which the sin of the world will come to a head at some period after the lifting up of those “in Christ.” He speaks of a “mystery of iniquity,” or “lawlessness” and its final outbreak as the “lie,” or Pseudos. 

Pseudos has to do with the earth, and God’s purpose with the earth, which centres in ZION.

Now, just as Satan used Jewish observances to hinder the power of Christianity in the days of the Apostle, as Zion has once more come into God’s rememberance, so must we expect Him to prepare the way of hindering the National Restoration by some movement having as a leading feature a veneering of Christianity.

Does not British-Israelism meet the exigencies of the case? It has what Dr Hanan calls “arguments,” and with which, he rightly infers, we do not greatly concern ourselves. But that is because they only go to prove historical facts, which in the main, we not only deny, but cast back upon them as the very basis of the indictment against the movement. First, we do not deny that the tribe of Dan emigrated. It never took the inheritance that God appointed to it by lot; and even the lands it seized in Bashan it finally left as early as the days of Solomon, accompanying the Phoenicians almost everywhere, into which race it (together with some individuals of the other tribes of Galilee) had largely intermarried, planted itself into all parts of Europe, giving the name of Dan to rivers (Danube) places, (The modern Danish people (Danskere) is made up of the proper Danes (Daner) on the numerous islands, and the Jutes (Jyder) on the Jutland peninsula, if recent immigrants, etc., are ignored. The original Danes were a Nordic tribe, while the original Jutes were a Germanic tribe. The Danes are of Dan, and the Jutes are of Judah and Dan) where it made settlements, after the name, not of Abraham, but of Dan its father.

Of course, we do not admit the exclusive application of this to the United Kingdom. The mischief; which began in England may yet spread to the whole of Europe.

Denmark, Norway, Sweden, Russia, Spain, Germany, Austria, Turkey, and Greece can all claim Dan, and it is well known that Napoleon claimed Spartan descent.

It was so. as regards Ephraim and the “House of Israel” generally. The best solution that has been offered of the whereabouts of “the ten lost tribes is that they came over from Asia into Europe, and are “sand of the sea”. But they are not the only lost peoples Where are the Elamites, Edomites, and Moabites? And why is England to be separated off from Europe to in regard to them? If they are among us, they are mixed and hidden (See Wheat & Tares parables) (and Matt 13:24--30 KJV) Wheat and Tares parable.  


Matthew 13:24-30 (KJV)

24 Another parable put He forth unto them, saying, “The kingdom of heaven is likened unto a man which sowed good seed in his field:”

25 “But while men slept, his enemy [Satan] came and sowed tares among the wheat, and went his way.”

26 “But when the blade was sprung up, and brought forth fruit, then appeared the tares also.”

27 So the servants of the householder came and said unto him, “Sir, didst not thou sow good seed in thy field? from whence then hath it tares?

28 He said unto them, “An enemy [Satan] hath done this. The servants said unto him, “Wilt thou then that we go and gather them up?”

29 But he said, “Nay; lest while ye gather up the tares, ye root up also the wheat with them.”


30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares,