"Search the Scriptures." [John 5:39] "They received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed." [Acts 17:11, 12]
We should study the Bible with delight. The writers, although endowed with inspiration themselves, took delight in studying the written word. Thus Paul, "I delight in the law of God." [Romans 7:22] And the Psalmist, "How sweet are your words unto my taste! Yea, sweeter than honey to my mouth! O how I love your law! it is my meditation all the day." [Psalm 119:97, 103] "Blessed is the man whose delight is in the law of Yehovah." [Psalm 1:2] And even the lord Messiah Jesus read the Holy Scriptures; it was "His custom" [Luke 4:16] Why then should not we delight in the study of that sacred volume? It is commended to us as an "able" word; "able to make thee wise unto salvation through faith which is in the Messiah Jesus . . . able to build you up, and to give you an inheritance among all them which are sanctified." [2 Timothy 3:16; Acts 20:32]
All through life it is a lamp to our feet and a guide to our steps: "You shall guide me by your counsel, and afterwards receive me to glory." [Psalms 73:24. In earliest youth it comes to us with the timely exhortation: "Remember now your Creator, in the days of your youth" [Ecclesiastes 12:1] In the feverish battle of life it gives many a cooling sip of "precious promises," and, like a ministering angel, at the dying hour it softly whispers, "underneath are the everlasting arms. …Yea, though I walk through the valley of the shadow of death I will fear no evil, for your rod and your staff they comfort me." [Psalm 23:4]
That the Bible is one of the greatest blessings bestowed on mankind is generally acknowledged by all who have taken the time to acquaint them- selves with the value and worth of it. I once heard a pious and learned young Christian say, "The more I study the Bible, the more I want to study it."
A celebrated scholar and linguist has said, "I have regularly and attentively read the Holy Scriptures, and am of the opinion that this volume contains more true sublimity, more exqui- site beauty, more pure morality, more important history, and finer strains both of poetry and eloquence, than could be collected from all other books." In what light soever we read the Bible, whether with reference to revelation, to history, or to morality, it is an invaluable and inexhaustible mine of knowledge and virtue. But we cannot briefly enumerate its countless benefits; and therefore, with these few seed thoughts on its preciousness, I pass to a second branch of the subject
2. We should study the. Bible with childlike submission to its dictates. The Bible is the sovereign test in all matters, whether of faith or practice. To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." [Isaiah 8:20. " Prove all things, hold fast that which is good." [1 Thessalonians 5:21]
An authoritative message has been sent from the throne of God, and therefore the formation of our understanding is no longer left to the dreams of imagination, or the speculations of philosophy; but it is to be comprehended fairly and honestly from the written record alone. The apostles wrought real and true miracles in confirmation of what they said; and yet the Bereans examined even their teachings by the test of scripture, they "searched the scriptures daily, whether those things were so. Therefore many of them believed." [Acts 17:10-11] And they were commended as "noble," for their conduct. How much more necessary then is it for us to examine what we hear (no matter who may say it), and to have a "Thus says the Lord" or a "Thus it is written " for every article of our faith and practice!
But many believers who are in error pride themselves on the witness of their own heart, or the teaching of the spirit within them, as they call it. They ought to remember however that the Spirit of God in the heart would not in one jot or tittle contradict the words written in the Bible, for the Spirit of God nowhere contradicts the word of God. When Paul said, "The Spirit bears witness with our spirit, that we are the children of God" [Romans 8:16] he was speaking of himself and those early disciples who, like him, had believed the Gospel of the Kingdom, and had been immersed "for the remission of sins.”
I once heard a man who had neither believed that gospel nor received that immersion apply this language to himself, as proof of his being a Christian; but this was a glaring misapplication and perversion of that scripture. The feelings of the heart are never to be trusted where they conflict with the written word, for "The heart is deceitful above all things, and desperately wicked." [Jeremiah 17:9] "Out of the heart proceed evil thoughts." [Matthew 15:19] Hence the Scripture has also said, "He that trusts in his own heart is a fool." [Proverbs 28:6] Saul and others "verily thought" that they were doing God service when they were "making havoc of the church" by cruel persecutions, but did their sincerity turn their crime into a virtue? [John 16:2; Acts 26:9-11]
Sincerity will not render harmless the believing of error. A modern theory of sincerity is not found in the Bible. Its advocates tell us that even idolaters will be saved, if they are sincere, and live up to the light they have. But the Bible declares that "idolaters shall have their part in the lake of fire and brimstone, which is the second death." [Revelation 21:8] It speaks of the philosophical Greek idolaters of Ephesus [Acts 19:35] as "without the Messiah, having no hope, and without God in the world ...Being alienated from the life of God through the ignorance that was in them." [Ephesians 2:12; 4:18]
Paul did not preach to them a modem gospel of sincerity (which is a delusion and a snare), but faithfully declared to them "the gospel of the kingdom" as the Master had commanded. [Matthew 24:14; Acts 20:25] If every man's sincerity of heart were to be made the standard and evidence of what is right would not all the various and conflicting sects of Protestantism, Catholicism and Paganism have an equal claim to be right? I suppose they all claim to be sincere and claim to have some sort of an approving witness in their own hearts. They need to be warned however that "there is a way which seems right unto a man, but the end thereof are the ways of death." [Proverbs 14:12]
We see then the absolute necessity of submitting entirely and without reserve to the dictates of the word of God which he has "magnified above all His name - Yehovah." [Psalm 138:2] His word enlightens, "The entrance of your word gives light" [Psalm 119:130];: corrects, ["Through your precepts I get understanding ; therefore I hate every false way " [Psalm 119:104]; converts, "The law of Yehovah is perfect, converting the soul," [Psalm 19:7]; and shields from sin, "Your word have I hid in my heart, that I might not sin against you." [Psalm 119:11]
3. Heeding the "sure word of prophecy.” In order that our faith may be "built upon the foundation of the apostles and prophets, Jesus the Messiah himself being the chief corner stone " [Ephesians 2:20] we should study the whole Bible, and not merely that part which was written by the apostles. The same God speaks to us through the entire Bible, and the same "Spirit of the Messiah" inspired the apostles inspired the prophets [New Testament prophets] also. [1 Peter 1:11; Ephesians 2:20] These two classes of testimony; prophetic and apostolic; may be called the two sources from which "as newborn babes" we derive "the sincere milk of the word " in our earliest perceptions of saving truth [1 Peter 2:2] They may be compared to the two wings on which in growing strength we mount up as eagles. [Isaiah 40:30-31]
We may liken them to the two edges of that "sword of the spirit which is the word of God," and which "a good soldier of Jesus the Messiah," wields to the conviction and conversion of others. [Ephesians 6:17; 2 Timothy 2:3]
When the Savior said, "Search the Scriptures," that portion of the Bible called the New Testament had not been written. Hence neglecting the study of the prophets would be neglecting this command of the lord Jesus. The apostles likewise require us to "be mindful, (i. e. 'regardful, attentive, observant/ Webster) of the words which were spoken before by the holy prophets," and they declare that in taking heed to the word of prophecy we "do well" It is a "light" which we dare not hide under a bushel. [2 Peter 1:9; 2:2] Take warning by Israel of old, and the things that "happened unto them for examples; and are written for our admonition." [1 Corinthians 10:11] Why was that nation made "a curse, an astonishment, a hissing and a reproach among all the nations?" "Because they hearkened not to my words, said Yehovah, which I sent unto them by my servants the prophets." [Jeremiah 29:17-19]
Behold what a value Jesus has attached to the prophets, and to the convincing power of their testimony; "If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead." [Leviticus 16:31] And again, "All things must be fulfilled which are written in the law of Moses, in the prophets and in the Psalms concerning me." [Luke 24:44] Their great themes ought to command the devout attention of everyone who truly loves the Messiah Jesus, for they speak of "the sufferings of the Messiah and the glory that should follow," or, more accurately translated, "the sufferings destined for the Messiah, and the glories after these." [1 Peter 1:11]
The glories include his resurrection, his ascension his intercession above, his future return "with power and great glory" to take his seat on "the throne of his glory – the throne of David" [Matthew 24:30; 25:31] to "reign in mount Zion, in Jerusalem, before His ancients gloriously" [Isaiah 23:24], and finally to fill the whole earth with his glory. [Numbers 14:21]***
*** "Prophecy serves as the basis of our hope in the things yet to come, in the final triumph of truth and righteousness on earth, the universal establishment of the kingdom of our Lord, and in the rewards of eternal life to be bestowed at his 2nd appearing," — Edwards' Encyclopedia."
“Prophecy is interwoven with every part of the Bible from Genesis to the Revelation." — The Mine Explored, by the American Sunday School Union, "The subject of prophecy makes so large a proportion of Scripture, that no one can slight it without disobeying the plain direction of Searching the Scriptures" — Comprehensive Commentary.
And why would anyone object to the study of unfulfilled prophecy? By believing and heeding what was yet an unfulfilled prophecy, Noah "prepared an ark to the saving of his house; by which he condemned the world and became heir of the righteousness which is by faith." [Hebrews 11:7] And is it not perfectly fair to infer that if, under any pretext whatever, he had neglected or ignored that prophecy he would have perished along with the rest? as did the sons-in-law of Lot for neglecting unfulfilled prophecy. [Genesis 19:14] No doubt they regarded Lot as "an alarmist" Perhaps real estate was higher in Sodom the day before than it had been for years, inducing the so- called " smart, shrewd, businessmen" of the place to rush into the market greedily buying for a still further rise. Planting too was going on, and perhaps the suburban farmers were expecting large crops and great gains, for it was a fertile valley. [Luke 17:28]
I am worried about those who confine their studies entirely to fulfilled prophecies. What? does the word of God need to be confirmed by historical events before you deem it worthy of study or belief? A true worshipper should, like Paul, believe not only the fulfilled things but "all things which are written in the law and in the prophets." [Acts 24:14] What are all those precious promises of the gospel which hold out to us the hope of the second coming of the Messiah, the resurrection, and all the joys of an endless life but unfulfilled prophecies? To cast aside all such prophecies, therefore, would blow out the light of the believer's animating hope, and leave us in the deadly darkness of utter despair. We are commanded to hear the Messiah "in all things whatsoever." [Acts 3:22], and one of his longest recorded discourses is a series of prophecies, which, to be clearly under- stood, must be compared with other prophecies. [Matthew 24 and 25. The last book of the Bible is a Christian prophecy and was sent to the early churches with a blessing twice pronounced on those who read, hear, and keep "those things which are written therein." [Revelation 1:3; 22:7] And was this blessing pronounced on the study of it because it had become a fulfilled prophecy? No, but because it was unfulfilled. The reason is given in these words, " For the time is at hand." [Revelation 1:3].
This promise of a blessing ought to be a sufficient inducement to the study of that prophecy, and the study of that necessitates and opens the door to the study of Daniel, Zechariah, Ezekiel, &c, all of them serving, when compared, to explain one another more clearly.
What if some have erred and advanced wild theories on the unfulfilled prophecies, should this prevent us from searching for their true meaning?
There have been quacks in the medical profession, but does that prevent people from taking medicine when they are sick? On what point of Christian doctrine have errors and wild theories not been promulgated? On the very origin and creation of man we have heard in our day of a sect of mad philosophers advocating the sheerest nonsense. On the remission of sins, on baptism, the Lord's Supper, the resurrection, and on many other subjects there have been wild theories of error started in the world by those who wrest the Scriptures to their own destruction. [2 Peter 3:16] But shall these perverters make us relinquish the real teaching of the Bible on those subjects? No, not for a moment.
4. Comparing Scripture with Scripture. All the plain texts, from Genesis to Revelation, relating to any subject, must be taken together impartially compared, and the expressions of one of them restricted by those of another, and explained in mutual consistency. Then, the doc- trine fairly deduced from them all in conjunction is the doctrine of the Bible on that subject. We are not to expect in every place the whole circle of Christian truth to be fully stated; and therefore no conclusion should be drawn from the absence of a doctrine from one passage so long as we can find that doctrine clearly stated in an- other.
This is a rule of common sense, and is so, just and so essential to a right understanding of the Bible, or indeed of any other book, that I wonder it is not observed by all. And yet in a vast number of instances it is neglected, sometimes through mere indolence, and sometimes through a desire to deceive others. The neglect of it, however, is a fruitful source of crude notions, false doctrines, and destructive heresies, of nearly every shade and degree. For example, the Roman Catholics quote, "This is my body," and detaching this from similar texts that would explain it, they tell us that the bread and wine are so changed as to contain "the body, soul and divinity" of the Messiah. And this monstrous falsehood leads them to another sin; that of idolatry; for they pay divine honors to a piece of dough that has been baked over a fire.
Does this idolatry differ in degree of guilt from the ancient worship of a piece of wood cut from a tree? [Isaiah 44:13-20, and yet millions of Protestants have been bitterly and cruelly persecuted by Romanists for not joining in such a blasphemous perversion of this text. If you should protest to the Romanist, " I see that it is a wafer, it taste like a wafer, it smells like a wafer, to the touch it crumbles like a wafer of flour and water, to the hearing it sounds like a wafer, if I let it fall, and if I leave it long enough it corrupts and molders like a wafer," his answer is, " Your five senses deceive you."
But all of the five divinely given senses testify that it is not changed but is still a wafer; while only one of those senses, (the eyesight), testifies that the words, " This is my body," are in the Book at all. Would it be any more absurd to say that one of my senses deceives me with reference to those words, than to say that all of them deceive me with reference to the wafer ? But what need of arguing when we can learn, by merely comparing other portions of Scripture, that it is only a symbol, and that even in the act of eating, it remains bread; ["as often as you eat this bread"]. Three times in as many consecutive verses, the substance eaten is declared to be bread. [1 Corinthians 11:26, 27, 28] And as to the cup, we are forbidden to partake of blood, but commanded to partake of the wine. Therefore, the wine is not blood but only an emblem of it. [Genesis 9:4; Leviticus 17:14; Acts 15:29; Matthew 26:27. When the Savior says: “1 am the door” or "I am the vine," we are not to pervert his words and say that he is changed into a literal piece of carpenter's work, or a literal vine. And so the words "This is my body," mean only that the broken bread represents his body. Compare further, many similar expressions, as "Behold the Lamb of God." [John 1:36] "That rock was the Messiah." [1 Corinthians 10:4] "The seven ears of corn are seven years." [Genesis 12:26] "Te seven candlesticks are seven churches" [Revelation 1:20. "The seven heads are seven mountains." [Revelations 17:9. "Their throat is an open sepulcher." [Romans 3:13] "You are that head of gold," and so on. [Daniel 2:38]
If I take you into a school room, and pointing to a map on the wall, say " This is America," " That is Europe," "That is Asia," you never suppose the canvas and paint are transubstantiated into America, Europe, or Asia. *
* Notice the case of Balaam as another illustration of comparing Scripture to gain all the evidence on any point. We find his general history in Numbers 22, &c.: his motive in 2 Peter 2:15; how deeply seated was his covetousness, in Jude 11; that it was at his instigation Balak threw that temptation in the way of the Israelites, in Revelation 2:14.
But many Protestants also violate this rule in matters of the utmost importance. For instance, the three following truths which, as great first principles, every person in the world ought to be acquainted with, are clearly taught in the Bible.
1. "THE GOSPEL OF THE KINGDOM" is what the Lord Jesus preached in Palestine during all his personal ministry. The proof of this is too clear to be denied. "Jesus went about all the cities and villages teaching in their synagogues and preaching the gospel of the kingdom.'' [Matthew 9:35; 4:23] "He went throughout every city and village, preaching and showing the glad tidings of the kingdom of God" [Luke 8:1] And in the sacred interval between his resurrection and ascension he conversed with his disciples, "being seen of them forty days, and speaking of the things pertaining to the kingdom of God;" the earliest and the latest theme of his teaching on earth. [Acts 1:3]
2. "THIS GOSPEL OF THE KING DOM" is what the apostles went forth and in all the world after he ascended. They did this by express directions of the lord Jesus who towards the close of his own personal ministry said to them, by way of prediction and command, "This gospel of the kingdom shall be preached in all the world." [Matthew 24:14] Any bright youth in Sunday school ought to be able to tell you that the Savior’s own personal ministry was confined to the land of Palestine. By whom, then, was it preached all over the world? Certainly not by the hostile Scribes and Pharisees, nor the sneering Gentile philosophers. It must therefore have been preached by the Apostles, for it was they whom the Master appointed to that work, saying, "Go ye into all the world and preach the gospel to every creature." [Mark 16:15] "You shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." [Acts 1:8] And though dead we may say that they are still preaching it in their writings (but not in their self-styled " successors "), wherever the Bible is read, or translated into a new dialect by the noble Bible Societies. The words of the lord Jesus: "This gospel of the kingdom shall be preached in all the world," are plain enough proof that it was preached in Corinth, Rome, Galatia, Ephesus, Philippi, Colossae, Thessalonica, and in every other place to which Paul or any other apostle went.
3. After one of the apostles had been a long time engaged in preaching "The gospel of the kingdom,” he wrote to some who had heard it, saying: "Though we, or an angel from heaven preach any OTHER gospel unto you than that which WE have preached unto you, let him be accursed. As we said before, so say I now again, If ANY man preaches any OTHER gospel unto you than that you have received, let him be accursed." [Galatians 1:8, 9]
These three great truths may be expressed in the following short and easily remembered sentence: The lord Jesus and his apostles preached THE GOSPEL OF THE KINGDOM; and a double curse has been pronounced against man or angel who shall dare to preach any other gospel.
And now, in the face of all these facts, is it not surprising to find some persons taking an isolated text [1 Corinthians 15:3, 4] and, contrary to sound criticism and right interpretation, endeavoring to prove from it that Paul at Corinth did not preach the kingdom, but preached only the death, burial and resurrection of the Savior? In that text the words ‘en protois’, translated ‘first of all' are defined by Liddell & Scott's Lexicon (1849) to be "like the Latin in ‘primis’, among the first." The phrase might be accurately rendered "among ‘primaries’." Campbell's edition (A. D. 1832) says, "among the first things." Whitby's paraphrase says, "among the principal doctrines of faith." Thus, we see that the death, burial, and resurrection although essential things were not the only things preached at Corinth bat were comprised "among" certain other things elsewhere called "the things concerning the kingdom of God. [Acts 19:8]
Those preachers who declaim against us must admit that it would be a wretched sophism, extremely stupid and unfair, to take Acts 20; 25, and argue from it that the death, burial, and resurrection of the Messiah were not preached or believed in at Ephesus, merely because those events are not mentioned in that text. Now on the same principle it would be an equally stupid and unfair sophism to take 1 Corinthians 15:3, 4, and argue from it that the doctrine of the kingdom was not preached or believed in at Corinth, merely because the kingdom is not mentioned in that text. Our opponents try to justify their silence concerning the kingdom by saying that in sundry places conversions are described where there is not express mention of preaching the kingdom. But we rebut this piece of sophistry by proving that in sundry places we have the history of conversions where there is express mention of preaching the kingdom. See Acts 8:12; 19:8, 20; 20:25; 28:23, 31. And now let me emphasize this question, whether is it wiser or safer to include "the things of the kingdom in our preaching and faith; and thus have a whole and true gospel; or to leave out those things of the kingdom as though they were never mentioned in Scripture, and thus have a fragmentary and perverted gospel? To all men, women, and children, of common sense, this question is submitted.
To suppose from such texts as 1 Corinthians 15:3, 4, that Paul at Corinth did not preach the gospel of the kingdom, nor require the Corinthians to believe it, is to misunderstand those texts, and to absurdly set Paul against Paul, for it would be accusing him of preaching a very different faith and hope in Corinth from what he preached in Ephesus and Rome; and indeed from what all the apostles were required to preach everywhere, for the command was general, “This gospel of the kingdom shall be preached in all the world." [Matthew 24:14]
Since therefore the gospel of the kingdom covers the whole field of apostolic preaching, whatever short phrase is used to designate what was preached at Corinth and other places, "This gospel of the kingdom" is always implied if not expressed in that phrase. In 1 Corinthians 15:3, 4, it is implied in the official title "Messiah," [John 1:4] Jesus is God’s anointed one and as such he was anointed for the three offices: Prophet, to teach; Priest, to intercede ; and King, to reign. The "great salvation" is comprised in the performance of these three offices. We are by nature ignorant, guilty, and enslaved. To remove ignorance is the office of a prophet; to remove guilt, the office of a priest; and to liberate, lead to victory and protect in a safe home and country is the office of a king. The Redeemer's prophetical office was foretold in Isaiah lxi, 1-3; "Yehovah has anointed me to preach good tiding unto the meek," etc. His priestly office in Daniel 9:26: "After threescore and two weeks shall the Messiah (i.e. the Anointed) shall be cut off, but not for himself;" which means that he "died for our sins." His Kingly office in Psalm 2: "The rulers take counsel together against Yehovah and against His Anointed [rendered Messiah in Acts 4:26] ...Yet have I set my King upon my holy hill of Zion. ...I shall give you the heathen for your inheritance, and the uttermost parts of the earth for your possession." Here the territory and the royal city of the king are specified with the utmost clearness.
And now if it be enquired, "How did the Messiah perform the office of Prophet? " I answer, by teaching men the will of God, personally when he was on earth and afterwards in giving them the Holy Scriptures. How does he perform the office of Priest? By having once offered himself a sin-offering Sacrifice on the cross, and by still making intercession as the one Mediator between God and man. How will he perform the office of king? By descending from heaven, liberating the righteous from the bondage of sin and sorrow, giving them the victory over death and blessing them with endless life and happiness in the everlasting kingdom which He will then establish on the earth.
And so, we see that the title “Messiah" is a very comprehensive one. That it includes the doctrine of the kingdom can also be seen by comparing the 5th and 12th verses of Acts 8, for while one verse tells us that Philip preached "the Messiah" the other explains it by saying that he preached "the things concerning the kingdom of God and the name of Jesus the Messiah." I have now proved that the apostles preached and the early Christians believed the gospel of the kingdom. And no man in his senses ought to dispute the self-evident assertion that we are required to believe the same gospel; for there is but one true gospel, one faith and one hope, for all times, places, and people, from the apostolic age until now. [Ephesians 4”4.-6; Jude 3]
By instructive illustrations I have shown the importance of comparing Scripture with Scripture. Our Lord has left us an example of this: "Beginning at Moses and all the prophets, he expounded unto them in all the Scriptures the things concerning himself." [Luke 24:27] And the first chapter of Hebrews contains many quotations, culled, from a wide field of Scripture, about the superiority of the Messiah to angels. For readily finding the testimonies on any subject, a Concordance, and a Bible with a good selection of marginal references will be of great service. Although the marginal references were not arranged by inspiration, but are a human work and therefore imperfect in some instances, yet a discriminating reader will still find them serviceable; and indeed, it is wonderful what a vast amount of accurate and valuable information can be obtained by their assistance. For example, in studying the first verse of the New Testament, the marginal references are of thrilling interest. From Abraham to David were fourteen, and from David to the Messiah were twenty-eight generations; we are naturally led to enquire, therefore, Why is the Savior called the Son of David, the son of Abraham, all the preceding and intervening patriarchs being left out of that verse? In following out the marginal references we discover that it is because two great covenants have been made, the one with Abraham, and the other with David, which covenants are to be fulfilled in the Messiah the divine "Seed" or Son of whom they speak. Thus, on the phrase, "the Son of David," the reference takes us to Acts 2:30, where Peter tells us, in his great Pentecostal sermon that God hath sworn with an oath to David "that of the fruit of his loins according to the flesh he would raise up the Messiah to sit on his throne." Thus, as the son of David, Jesus will inherit David's throne. From Acts 2:30, the reference takes us to 2 Samuel 7:12, 13; where we find the covenant with David, containing the oath to which Peter refers. Then to Psalm 132:11, where the same oath is referred to in almost the exact words of Peter, "Yehovah has sworn in truth unto David, He will not turn from it, of the fruit of your body will I set upon your throne." Then to Luke 1:32, 33, where also the angel Gabriel declares that the Messiah shall obtain the throne of his father David, and that "of his kingdom there shall be no end." And now see how the light accumulates and grows brighter and still brighter, as we progress in our research! for here the reference is to Daniel 2:44; 7:14, 27, where we learn that when the Messiah obtains the throne of David, his kingdom will not be confined to the narrow strip of land over which David reigned, but will fill the whole earth; also that it will be an everlasting kingdom, and will be under the whole heaven, and therefore on earth, of course.
Then we are taken to Obadiah 21, and there told that the kingdom shall be Yehovah's, that is, it will be the kingdom of God, spoken of in the gospel. Thence we are referred to Revelation 11:15, which informs us that the kingdom will be manifested at the resurrection season, under the seventh trumpet, which is "the last trumpet." Then to Revelation 19:6, etc., where we learn that the lord Jesus will not obtain the kingdoms of this world without opposition, for the vile kings of the earth and their armies will make war with the Lamb, but the Lamb shall overcome them, and bind Satan, and reign triumphantly with his risen saints in the blissful millennial state. [Revelation 18:14; 20]
And now, returning to our verse we take up the other phrase, "the Son of Abraham. " The reference here points to Galatians 3:16, which informs us that to the Messiah as the "Seed" or Son of Abraham, certain great promises have been made. And the reference points to Genesis 12:7, where the promise reads thus, "Unto you seed will I give this land," meaning the land of Canaan on this earth. And the reference here points to Genesis 13:15; 17:8, where we discover that all the land of Canaan has been promised for an everlasting possession, to Abraham and his seed, that is, to Abraham and to [his seed] the Messiah, as Paul explains it. Thus, the argument is perfectly clear that as the Son of Abraham, the lord Jesus will inherit the land of Canaan on this earth, for an everlasting or eternal possession; and as the son of David, he will inherit a glorious throne upon that land.
Now returning to Galatians 3:, I find on verse 17 a reference to Romans 4:13, which gives us to understand that the full extent of the promise was equal to the promise of "the world" for, as we have shown, when the Son of David (and Son of God) comes in glory and takes possession of the throne of David his kingdom will fill the whole earth. Then in verse 29 of Galatians 3, I find that all Christians, by virtue of their relationship to the Messiah, are also Abraham's seed, and heirs according to the promise made to him and his seed. And the reference on this verse takes us to Romans 8:17, which says that they are joint heirs with the Messiah.
Behold, then, how these two classes of testimony; the one concerning the Son of David, the other concerning the Son of Abraham; are like two crystal streams that, rising in the first verse of the New Testament, flow throughout the Scriptures, gathering volume from their tributary texts as they go, until they both end and blend
In that bright Paradise restored the blissful kingdom of Yehovah:
Even in that kingdom which the lord Jesus will establish on earth at his coming, and in which, through the atoning merits of the precious blood of the Messiah you may obtain endless happiness if you will believe and obey the gospel of the kingdom.
