Oct 08 1Chron 24 Ezek 34 Phil 1,2

 Oct 08 1Chron 24 Ezek 34 Phil 1,2

Love—The Incentive To Please God

STICK with it! Whatever it is that you want to do,stick with it! Don't just drift, and flutter,and complain. Discipline yourself to keep your mind and effort on the job in hand. That's the only way that anything has ever been accomplished. For this, you must have incentive: powerful driving incentive. The slave's incentive is the task master's lash. It keeps him very attentive to what he is doing. Natural incentives range from terror of that which is bad to strong desire for that which is pleasant and desirable. OUR incentive must rise higher than this. Our driving incentive, like a fire in our bones, must be intense love of and zeal for God,developed by long study and meditation upon His glorious Word and works.

--Gilbert Growcott, 'Search Me O God', pg 91

reference 1 Chronicles 24

THE KINGS AND PRIESTS OF THE MOST HOLY

“And circling about the throne were twenty-four thrones; and upon the thrones I saw the twenty and four elders sitting, having been invested with white garments; and they had upon their heads golden coronal wreaths”—Revelation. 4:4.

1. The Twenty-Four Elders

The symbolization presented in this verse is representative of the fulfilment of the promise contained in ch. 3:21, saying, “The victor, I will give to him to sit with me on my throne, as I also vanquished, and sat with my Father on his throne.” To represent this, twenty-four thrones are circled about one throne; so that in occupying representatively, that is, by a representative in the vision, one of the thrones, the individual victor sits with Jesus on his throne; in other words, shares with him in his kingly and priestly administration of human affairs in the Millennial Aion.

The twenty-four elders, then, are the victors or conquerors who have overcome, in the sense indicated in the writing to the seven ecclesias. Hence, being victors, enthroned and wreathed, and invested with white, or priestly garments, we behold them in the vision as kings and priests for the Deity. ...

... 2. Of the Number “Twenty-Four”

The twenty-four elders in the temple are a verification in symbol of these promises. The Lamb is there in the midst of them, and all tears are dried from their eyes. They are before the throne, and in the temple ready for service continually. The white garments with which they had been invested indicate the priestly office of the elders. They are “clothed with salvation” (Psa. 132:16), having been raised from among the dead, and invested with holy spirit nature consubstantially with the High Priest sitting upon the throne. They are victor kings as well as priests, as indicated by their wreaths of gold; and they are “elders,” because representatives of their class. Each elder is the symbol of an order, all the immortals being apportioned into twenty-four orders of royal priests after the type of David’s divisions of the Sons of Aaron into four and twenty orders—1 Chron. 24. Aaron was a type of Christ in his family and official relations, though not his order. He had two sons, Eleazar and Ithamar; the former name signifying “God is his helper;” and the latter, “the place of Palm Trees.” In David’s time, Zadok was the chief of Aaron’s sons in the line of Eleazar; and Ahimelech of those of Ithamar. Zadok signifies “the just one,” and Ahimelech “the brother of the king.” The interpretation of these names collectively is “God is (Israel’s) helper” in “the place of palm trees,” by “the Just One,” the “fellow of the King.” There were more chief men of the sons of Eleazar than of the sons of Ithamar. There were sixteen of the former, and eight of the latter; which together made twenty-four elders at the head of as many orders of priests, descendants of Aaron in the kingdom of David, that they might be princes of the sanctuary, and princes of the Elohim.

--Thomas, J. Eureka: an exposition of the Apocalypse (electronic ed.). Logos Publications.

Ezekiel 34:1-6

The Failure of Israel's Shepherds —Vv. 1-6

The shepherds appointed over the Israel flock are indicted because of their selfish indifference to the welfare of the flock. They are revealed as mere hirelings, and not as true shepherds.

Ezekiel 34:2

"Prophesy against the shepherds of Israel"—The word shepherd is translated from the Hebrew ra'ah which is derived from a root signifying "to pasture, rule, associate with" (as a friend). This is what a true shepherd should do. The term comprehends both civil and ecclesiastical rulers (see Isa_56:11; Jer_2:8).

"Woe to the shepherds"—They are indicted because of their failure to look after their charges according to their appointment. See similar "woes" pronounced (Jer_23:1; Zec_11:17; Mat_23:14). "That do feed themselves"—The word in the Hebrew for "feed" is that used in the same verse for "shepherd." The shepherds shepherded themselves! They were prepared to sacrifice the flock for themselves, whereas they should have extended their self-sacrificing devotion to the flock, and carefully pastured, or shepherded it.

Eze 34:3

"Ye eat the fat"—The Septuagint and Vulgate read "milk" instead of "fat" following a different reading: chalab (milk) instead of cheleb (fat). The difference is only one of vowel points, and as Hebrew was originally written without these, "milk" is probably correct, especially as killing is referred to in the next clause. Whatever reading is accepted, the indictment is that the shepherds lived off the flock instead of tending to it (v. 8; Isa_56:11).

"Ye kill them that are fed"— These so-called shepherds drained the wealthy among the people of their resources by their demands for tithes and tribute, whilst they gave nothing in return. Thus they were condemned by the rebuke: "Ye feed not the flock."

Eze 34:4

"The diseased have ye not strengthened" — The RSV renders this as "the weak."

"Neither have ye bound up the broken"—They did not manifest the characteristics of Yahweh, the chief Shepherd Who sets this forth as part of what He does for the flock (see Psa_147:3; Isa_61:1). As His under-shepherds, they should have imitated His characteristics. A true shepherd will tenderly care for those lambs and sheep m his care that cannot walk, and will carry them on his shoulders even at the expense of his personal discomfort (Isa_40:11).

"Neither have ye sought that which was lost"—As a shepherd will go out of his way to seek for a lost sheep, so also should the spiritual shepherds in regard to straying members. This is part of their responsibility before the Master- Shepherd, even Yahweh. Israel's shepherds gave more care to their literal flocks than they did to Yahweh's flock (Mat_18:12). Paul warned of a time when Ecclesial shepherds would act in the same way (Act_20:28-31). The warning of this chapter applies to such. "With force"—The Hebrew word, chozgah, signifies "vehemence" or the undue exercise of force.

"With cruelty" — The Hebrew word, pehrek, signifies "to break apart, to fracture." Israel had experienced this in Egypt (Exo_1:13-14), and therefore Yahweh had strictly warned against any Israelite manifesting such an Egyptian characteristic to his fellows (Lev_25:43). Yet, in spite of that solemn warning, the very shepherds of the flock were guilty of doing so.

"Ye ruled them"—The Hebrew word, rawdah, signifies "to tread down, to subjugate." The Shepherds should have pastured them; instead they dominated them, and trod them down.

Ezekiel 34:25

A Covenant Of Peace—V. 25

At the time when the Shepherd prince will again be in the midst of Israel, and "shall feed them," a covenant of peace will be made with the flock then gathered together.

"A covenant of peace"—The word "peace" is shalom in Hebrew, and is derived from a root signifying "to be at one," thus implying fellowship. Whereas Gentiles use the term "peace" to describe cessation of war, shalom signifies complete unity of mind and outlook; a oneness such as Christ described in Joh_14:27 : "My peace I give unto you," and Joh_17:21 : "That they may be one." This covenant of peace with Israel after the flesh, will be made upon a basis of truth (See Jer_31:31-34, Eze_20:37; Eze_37:26; Isa_54:10; Rom_11:26).

"The evil beasts"—The Gentile nations will be driven from the land. See Dan_7:3 for the use of the symbol as descriptive of nations. The shepherd-prince will protect his flock by driving out Israel's oppressors.

"Dwell safely in the wilderness" —The term "wilderness" does not describe a desert, but an open space. The picture thus presented is one of peace and security, in which the Israel-flock lies down unmolested in the open spaces and woods. See the expressions of Mic_7:14.

Ezekiel 34:26

Showers Of Blessings—V. 26

The literal and spiritual drought conditions of the past will be completely broken, when the law goes forth from Zion.

"My hill"—Yahweh's hill is Mt. Zion, the future rallying place for Israel and the world. See Eze_40:2. This will become the site of the future House of Prayer for all nations and Israel will constitute a blessing unto all who are drawn unto Yahweh in this worship. See Zec_8:13; Isa_19:24.

"I will cause the shower to come down"—In Bible symbology, this expression denotes Divine blessing (Lev_26:4) through Divine teaching (Deu_32:2). At present there is a severe drought of Divine truth throughout the world (see Amo_8:11-12), but that drought will be broken through the work of Christ and the saints, as they proclaim the Divine will and purpose to mankind (Joe_2:21-24).

"Showers of blessing"—There will be great fertility throughout the Land of Israel in the future, and this will be symbolic of the blessings of truth that shall also go forth from that centre to all mankind. The showers of blessings that will fall on all nations that accept Christ, will make the future for them bright with hope and promise.

Eze 34:27-28

Complete Security—Vv. 27-28

The showers of blessing will cause ample growth to the glory of Yahweh, in the midst of which the Israel-flock will lie down in complete security, no "wild beasts" any more molesting them as before.

--Mansfield, Expositor

reference Philippians 1:23

“TO DEPART AND BE WITH CHRIST”

“We hope Dr. Thomas, or some one in his belief, will give this passagea full and fair exegesis. We wait for light. Meet the case with candor.”—Christian Journal and Union.

“Truth needs few words;” and, we may add, that if the truth, had never been perverted by human tradition and folly, it would be self-evident. The caption of this article is a text which may be found in Phil. 1:23, and, in part used as an index to three paragraphs in friend Crihfield’s paper. As we have no theories of our own to sustain, and are pledged to no human system, Protestant, Romanist, Mohammedan, or Pagan; but

What the Word doth make it,

So we believe and take it—

the truths of “the law and the testimony” are to us so many propositions demonstrated in the very statement of them by the Spirit. “In God is no darkness at all,” “God is light,” and if we would have light we must ‘become as little children’ and ‘be taught by him.’ ...

... Is it not clear as a sunbeam, that the two great leading events, that Paul’s mind was firmly and intensely fixed on, were the resurrection of his vile body, to life and glory, and the return of the Lord Jesus Christ? Mr. Crihfield invokes ‘candor’ in this case; then let us be candid. Will he, therefore, as a candid man deny that these things made up Paul’s desire in this epistle? Will any other man of sound mind venture to deny it? This then, we conclude was his desire.

But, saith an objector, he had another desire, ‘I am in a strait betwixt two, having a desire to depart and be with Christ; which is far better;’ from which it is to be inferred, that Paul had reference to going to Jesus at the instant of death; and seeing that Paul’s vile body was to remain, it follows that, he had an immortal soul, which went to considerable glory in ‘an intermediate state of good disembodied spirits.’

To this we reply, if he had another desire,, he was the subject of TWO HOPES which is incongruous with his ‘pressing forward towards the mark for the prize of the high calling, &c;’ he ought to have said, on the objector’s hypothesis, the marks—one of death, the other at general resurrection.’ But, if it be contended, that his ‘desire to depart’ is the true mark, we argue let it be so; and, as the subsequent parts of a man’s discourse are certainly explanatory of what goes before, therefore judge, that his ‘desire to depart and be with Christ’ is the same thing as his desire by all possible means to be raised from the dead at Christ’s return, as will more fully appear from what follows.

And, here we affirm, that Paul did not write the words imputed to him. He did not pen the sentiment attributed to him. The advocate of Immortal-Soulism would never have appealed to this text, if it had been faithfully translated. His words are ‘teen apithumian echoon eis to analusai, kai sun Christoo einai’—having an earnest desire FOR THE RETURNING and being with Christ. The same verb analusai is read in Luke 12:36, where it is properly rendered return, and in connection with the same topic Paul was discoursing on. In this place, Jesus was conversing with his Disciples on the subject of the politeuma or Kingdom. ‘Fear not, said he, Little Flock; for it is your Father’s good pleasure to give you the Kingdom,*** And be ye yourselves like to men that wait for their lord, pote analusei, when he shall return, ‘ek toon gamoon,’ on account of the wedding festivities: that when he cometh and knocketh they may open to him immediately.’ This waiting position was the attitude of all the Disciples, Paul included. Their minds were not fixed on death and its supposed sequents; but upon the Return of the Lord to celebrate his nuptials with the Bride. For this Paul earnestly longed when he wrote to the Philippians, and, why the verb analuo should not have been rendered by return in both texts, seeing that Jesus and Paul were treating of the same thing, we cannot tell, unless the translators supposed, that it contained no tangible idea.

This word analuoo is compounded of two words ana, again, and luoo, to loose. To loose again is the radical idea. The noun analusis, or analysis, to resolve anything into its constituent parts, is derived from the same verb. Hence when a man is decomposed into ‘dust and ashes,” he has become the subject of analusis; and in this sense the noun is used by Paul 2. Tim. 4:6, where he says, ‘the time of my analusis, or dissolution is at hand’—‘henceforth there is laid up for me a crown, &c which the Lord shall give me at that day:—what day? See the first verse—‘the day of his appearing in his Kingdom.’ ...

EDITOR.

--Thomas, J. (n.d.). The Herald of the Future Age (Vol. 3, pp. 131–133).

reference Philippians 2

... In the second chapter and the fifteenth verse the Apostle prays that we may "be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain." There is the hope of the Apostle Paul, there is his desire, that the Philippians and the saints everywhere, may bring forth such fruit that he may realise when he steps forth again upon the earth in the presence of Christ, that he has not run in vain, nor laboured in vain; that the things that he endured, the tribulations, the anxieties and the perplexities on account of the Truth, were not in vain, but that they brought forth fruit unto the honour and glory of God.

And so there is a practical illustration of the words of Solomon—"There is that scattereth and yet increaseth"; but we can frequently invert the order of these wonderful little Proverbs and then again they express a further truth; and so we read: "There is that increaseth and yet scattereth," and it is equally true and instructive, for the Apostle in chapter II. and the third verse says: "Let nothing be done through strife or vain glory; but in lowliness of mind let each esteem other better than

themselves." Verse fourteen: "Do all things without murmurings and disputings." Here are evil characteristics in an ecclesia, which, if allowed to increase, will very quickly scatter to the winds all those good fruits which the Apostle so ardently desired should be brought forth by the heirs of salvation. Let discord amongst brethren be sown in an ecclesia, let there be an increase of murmurings and of strivings and of vain glory—let those things increase, and the fruits of the Spirit will, as we have said, be scattered to the winds. There will be an end of fruit bearing. We shall be trees bringing forth merely leaves with no fruit, and we all know what happened to that tree in the past which brought forth only leaves and no fruit—it was cursed and withered away.

Again we say, if Paul were actually here these are the things we feel sure he would impress upon our minds; they are not our thoughts but Paul's; he addressed them to the Philippians and through them to us; and so we turn for a moment from the Philippians and from Paul, and we think of ourselves, and we ask ourselves the question—if Paul were here, would he be able to say: "I thank my God upon every remembrance of you, brethren at Clapham and elsewhere." We earnestly hope he would; I am sure each one is filled with the desire that Paul would be able to say that. It entirely depends upon ourselves whether he would. It depends whether we are filled with the fruits of righteousness; or speaking by the Spirit, would he complain that there is something of strife, there is some little manifestation of vain glorying in our midst, a little manifestation of murmurings and of disputings in the ecclesia. We hope not. Paul would know, and we all know too, whether it would be true if he were here and said those things. ...

--W.J.W