Deuteronomy 4:9 “Only take care, and keep your soul diligently, lest you forget the things that your eyes have seen, and lest they depart from your heart all the days of your life. Make them known to your children and your children's children—
Deuteronomy 6:7
You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up
he said to them, “Take to heart all the words by which I am warning you today, that you may command them to your children, that they may be careful to do all the words of this law.
Psalm 78:3 things that we have heard and known that our fathers have told us. We will not hide them from their children, but tell to the coming generation, the glorious deeds of the Lord, and his mint and the wonders that he has done. He established a testimony in Jacob and appointed a law in Israel, which he commanded our fathers to teach to their children, that the next generation might know them, the children yet unborn, and arise and tell them to their children so that they should set their hope in God and not forget the works of God, but keep his commandments.
Proverbs 3:1-3 My son, do not forget my teaching, but let your heart keep my commandments, for length of days and years of life and peace they will add to you. Let not steadfast love and faithfulness forsake you; bind them around your neck; write them on the tablet of your heart.
By saying the same thing over and over gain I do believe God meant it! Make them known to your children and your children's children—
When I was a little girl, I remember standing on my slide in my backyard dressed in my Sunday clothes. From there I would preach to the trees and make up songs about God. I had a wonderful mother who prayed with me every night and made sure I got to my Presbyterian Sunday school class. My grandmother, Muddin, remembered always that it was her great responsibility to help us pray (after putting her dentures into the cup by the bed and rubbing herself down with Ben Gay). She began praying with the President and came down the political hierarchy (including the Governor finally getting to each member of our family (all of my aunts, uncles and cousins) and finally each of us. We all slept together in a big king-sized bed, my grandmother, my sister (six years younger than I), and then Elkanah, (12 years younger than I), and, of course, me!
And now it is my turn. I am the Grandmother. Am I living up to my responsibility?
STUDY ON SATAN
MENTION OF THE BOOKS YOUR GRANDMOTHER TOLD YOU ABOUT
And Just WHO ARE THE ANGELS?
After the post on Malachi Martin and the assault on the church and supper and a discussion with our church group of eight, I was led to do a Bible study on what God has to say about Satan.
A comment there in that article on Malachi Martin and the Vatican rings true. It is especially ironic now that we know that Kevin Spacey is a pedophile, as revealed through the "Me Too Movement." Satanic strategy came from Kevin Spacey’s character Verbal in the film, The Usual Suspects. At the end of his description of the workings of the mythical villain Keyser Soze, Verbal concludes: “The greatest trick the Devil ever pulled was convincing the world he didn’t exist. And like that – poof! He’s gone."
That is too true. These days it is unsophisticated to believe in Satan. How can educated people believe that? That is so yesterday! Why if Satan is real then so is God and if so, He might actually think we should not just Talk our faith, but actually Walk it. And so, I did this Bible study on what the Bible says about the Devil. Then wondering about the Book in which my Grandmother had told me God wrote down the good and bad about me, I found out that the Bible actually does tell us about that book.
And what about angels?
You might find it interesting. Just thought I would share it.
The existence of Satan is taught in seven Old Testament. books and by every New Testament writer
Christ acknowledged and taught the existence of Satan (Matt. 24:39; Luke 10:18; 11:18)
Matthew 4:10
Matthew 4:10 King James Version (KJV)
10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
This is mentioned by two of the other evangelists, . Mark 1:12 Luke 4:1 Luke saith that, being full of the Holy Ghost, he returned from Jordan, and was led by the Spirit, & c. Mark saith, immediately the Spirit drove him. Great manifestations of Divine love are commonly followed with great temptations. Others observe, that temptations usually follow baptism, the beginnings of spiritual life, and covenants made with God. He
was led up: some think he was taken up; Mark useth the word ekballei, the Spirit thrust him out: we must not understand an act of compulsion, doubtless he went voluntarily.
Of the Spirit; the Holy Spirit, that lighted upon him as a dove.
Into the wilderness. Mark’s saying, Mark 1:13, that he was there with wild beasts, lets us know that it was not such a wilderness as John began to preach in, Matthew 3:1; but a howling wilderness full of wild beasts. The end is expressed in the last words,
to be tempted of the devil: thus his temptations are distinguished from Divine temptations, such as Abraham had, Genesis 22:1; and by tempted here is meant solicited, or moved to sin, in which sense God tempteth no man, Jam 1:13. The general notion of tempting is, making a trial; God makes a trial of his people for the proof and manifestation of their gracious habit. Satan, by moving to sin, makes a trial of corruption, which was the reason that, although Christ was tempted, that he might be able to succour those that are tempted, Hebrews 2:18, and that he might taste all those evils to which we are exposed, and might overcome the devil; yet when the Prince of this world came, he could effect nothing against him, because he found nothing in him to comply with his motions.
was led up: some think he was taken up; Mark useth the word ekballei, the Spirit thrust him out: we must not understand an act of compulsion, doubtless he went voluntarily.
Of the Spirit; the Holy Spirit, that lighted upon him as a dove.
Into the wilderness. Mark’s saying, Mark 1:13, that he was there with wild beasts, lets us know that it was not such a wilderness as John began to preach in, Matthew 3:1; but a howling wilderness full of wild beasts. The end is expressed in the last words,
to be tempted of the devil: thus his temptations are distinguished from Divine temptations, such as Abraham had, Genesis 22:1; and by tempted here is meant solicited, or moved to sin, in which sense God tempteth no man, Jam 1:13. The general notion of tempting is, making a trial; God makes a trial of his people for the proof and manifestation of their gracious habit. Satan, by moving to sin, makes a trial of corruption, which was the reason that, although Christ was tempted, that he might be able to succour those that are tempted, Hebrews 2:18, and that he might taste all those evils to which we are exposed, and might overcome the devil; yet when the Prince of this world came, he could effect nothing against him, because he found nothing in him to comply with his motions.
And when he had fasted forty days and forty nights, he was afterward an hungred.
He was in the wilderness, a place of solitude, and so fitter for Satan’s purpose, and he was
an hungred, which was another advantage Satan had. But he was not an hungred till he had fasted forty days and forty nights. Here was the Divine power miraculously seen, in upholding the human nature of Christ without any thing to eat: this was a miracle. The like did Moses before the law, Elijah under the law. Christ doth the same in the beginning of the gospel; nor did he fast as the Jews were wont, of whom we sometimes read that they kept fasts several days; they only fasted in the day time, but ate their food at night; or sometimes only forbare pleasant bread, as Daniel did, Daniel 10:2,3, for three full weeks. But Christ fasted from all food, and that not only forty days, but forty nights also; from whence may easily be gathered, how idly, if not impiously, the papists found their fasting forty days in Lent. Here all Christ’s acts (most certainly his miraculous works) are not recorded for our imitation; some of them are only for our adoration; all his miraculous acts are so. There can be nothing more sottish than for us to think that because Christ (supported by the Divine nature) fasted forty days, therefore we are obliged to do it; and because we cannot fast forty days and forty nights, without eating something, therefore we may eat fish, though no flesh (when all know that to some palates there is no more delicate food than fish); or we are obliged to fast in the day time, though not at night. And because Christ once in his lifetime fasted forty days and forty nights, therefore we must do so every year; or that the church hath any power to enjoin any such thing. If papists think Christ’s fast of forty days and forty nights obliges them to imitation, let them keep them as he did, (with such a fasting I mean), and try whether they be able to do it, or whether four days or nights, instead of forty, will not convince them of their folly. Christ fasted forty days and forty nights, and thereby showed he was God man, the Divine nature supported the human; afterward he was hungry, to show that he was truly man, touched with the feeling of our infirmities, in all points tempted as we are, yet without sin, Hebrews 4:15.
an hungred, which was another advantage Satan had. But he was not an hungred till he had fasted forty days and forty nights. Here was the Divine power miraculously seen, in upholding the human nature of Christ without any thing to eat: this was a miracle. The like did Moses before the law, Elijah under the law. Christ doth the same in the beginning of the gospel; nor did he fast as the Jews were wont, of whom we sometimes read that they kept fasts several days; they only fasted in the day time, but ate their food at night; or sometimes only forbare pleasant bread, as Daniel did, Daniel 10:2,3, for three full weeks. But Christ fasted from all food, and that not only forty days, but forty nights also; from whence may easily be gathered, how idly, if not impiously, the papists found their fasting forty days in Lent. Here all Christ’s acts (most certainly his miraculous works) are not recorded for our imitation; some of them are only for our adoration; all his miraculous acts are so. There can be nothing more sottish than for us to think that because Christ (supported by the Divine nature) fasted forty days, therefore we are obliged to do it; and because we cannot fast forty days and forty nights, without eating something, therefore we may eat fish, though no flesh (when all know that to some palates there is no more delicate food than fish); or we are obliged to fast in the day time, though not at night. And because Christ once in his lifetime fasted forty days and forty nights, therefore we must do so every year; or that the church hath any power to enjoin any such thing. If papists think Christ’s fast of forty days and forty nights obliges them to imitation, let them keep them as he did, (with such a fasting I mean), and try whether they be able to do it, or whether four days or nights, instead of forty, will not convince them of their folly. Christ fasted forty days and forty nights, and thereby showed he was God man, the Divine nature supported the human; afterward he was hungry, to show that he was truly man, touched with the feeling of our infirmities, in all points tempted as we are, yet without sin, Hebrews 4:15.
And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
And when the tempter, viz. Satan, the devil, as he is called, came unto him, probably in some visible shape, he, forming an audible voice of the air, said,
If thou be the Son of God, ( not that he doubted it, which showed his horrible impudence),
command that these stones, (this stone, saith Luke, Luke 4:3) be made bread. The temptation plainly was to the use of means which God did not allow him, to relieve him in his distress of hunger, to distrust the providence of God in supporting of him. A temptation common to those who are the members of Christ, and enough to instruct us, that we ought to look upon all thoughts and motions to the use of means not allowed by God, in order to a lawful end, as temptations vel a carne, vel hoste, either from our own flesh, for every man is tempted, when he is drawn away of his own lust and enticed, Jam 1:14, or from our grand adversary the devil. It is not much material for us to know from which, they being both what we ought to resist, though those from Satan are usually more violent and impetuous.
If thou be the Son of God, ( not that he doubted it, which showed his horrible impudence),
command that these stones, (this stone, saith Luke, Luke 4:3) be made bread. The temptation plainly was to the use of means which God did not allow him, to relieve him in his distress of hunger, to distrust the providence of God in supporting of him. A temptation common to those who are the members of Christ, and enough to instruct us, that we ought to look upon all thoughts and motions to the use of means not allowed by God, in order to a lawful end, as temptations vel a carne, vel hoste, either from our own flesh, for every man is tempted, when he is drawn away of his own lust and enticed, Jam 1:14, or from our grand adversary the devil. It is not much material for us to know from which, they being both what we ought to resist, though those from Satan are usually more violent and impetuous.
But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
So also Luke 4:4. There is no better answering the tempter than by opposing the precepts of holy writ to his motions to sin. The word is called the sword of the Spirit, Ephesians 6:17. The papists, therefore, denying people the use of the word, disarm them as to the spiritual combat.
It is written Deu 8:3. Though man ordinarily liveth by common bread, such food as men usually eat, yet God’s power is not restrained, he can uphold the life of man when that is wanting, as he supported the Israelites by manna (to which that text relates); nor is God obliged to create any extraordinary means, for his power, which is seen in creating such means, can produce the same effect without such means if it pleaseth him. His power must be seen in creating the means, and in upholding the proper power and faculty of the means, in order to their end; why cannot he by the same power produce the effect without any such means?
It is written Deu 8:3. Though man ordinarily liveth by common bread, such food as men usually eat, yet God’s power is not restrained, he can uphold the life of man when that is wanting, as he supported the Israelites by manna (to which that text relates); nor is God obliged to create any extraordinary means, for his power, which is seen in creating such means, can produce the same effect without such means if it pleaseth him. His power must be seen in creating the means, and in upholding the proper power and faculty of the means, in order to their end; why cannot he by the same power produce the effect without any such means?
Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
By the holy city is meant Jerusalem, once a holy city, Daniel 9:24; now, though a most impure and filthy city upon many accounts, yet, upon other accounts still a holy city, being the only city in the world which had then in it the true worship of the true God, and in which God doubtless, who in Ahab’s time had seven thousand in Israel, had many holy people. How the devil took Christ into the holy city is variously argued and judged; the words used in the Greek are such as would incline us to think he was not carried by force, but followed the tempter willingly, and set upon a place on the top of the temple, higher than the other parts of it. The end of his being set there the next verse tells us.
And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
Before the devil had tempted our Lord to diffidence or distrust in God’s providence, and the use of means not allowed by God to supply himself; here he tempts him to an unwarrantable presumption, and confidence of and concerning the Divine protection. In the former temptation the devil used no Scripture, but having been repelled in that assault by the sword of the Spirit, which is the word of God, Ephesians 6:17, he here takes up the same weapon. The thing to which the tempter solicits our Saviour, was the throwing himself down from a precipice, a temptation, in effect, to destroy himself; which is one of those fiery darts which he commonly throws at the people of God in their hours of melancholy, or under great pressures of affliction; but the usual argument which he useth to them, is deliverance from their terrors, the preventing of want, or avoiding shame. The argument he useth to our Lord is quite of another nature, the special protection of God promised to God’s people, Psalm 91:11,12. Herein he transforms himself into an angel of light, according to 2 Corinthians 11:14, and lets us know that truth may be abused to the patronage of lies; and that there is no hook more dangerous to the members of Christ, than that which is baited with Scripture misinterpreted and misapplied, which holy writ always is when it is so interpreted or so applied as to be made an argument to sin. This portion of holy writ is both:
1. Falsely cited; and,
2. As ill applied.
a) In the quotation the tempter leaves out those words, in all thy ways. This was none of our Savour’s ways, he had no call, no warrant from God to decline the stairs by which he might have gone down, and to throw himself down. God had never promised, nor ever given, any the protection of angels in sinful and forbidden ways.
b) He misapplies this text, using it not to instruct, but to deceive; dividing between man’s duty and God’s providence; making this word a promise to be fulfilled upon Christ’s neglect of his duty; extending the promise of special providence as to dangers into which men voluntarily throw themselves; putting God upon working miracles to declare Christ to be his Son, where there was no need, and of which there was no use, mocking our Saviour’s true use of Scripture, with Scripture abused, and many other ways: but he had to do with one not ignorant of his devices.
1. Falsely cited; and,
2. As ill applied.
a) In the quotation the tempter leaves out those words, in all thy ways. This was none of our Savour’s ways, he had no call, no warrant from God to decline the stairs by which he might have gone down, and to throw himself down. God had never promised, nor ever given, any the protection of angels in sinful and forbidden ways.
b) He misapplies this text, using it not to instruct, but to deceive; dividing between man’s duty and God’s providence; making this word a promise to be fulfilled upon Christ’s neglect of his duty; extending the promise of special providence as to dangers into which men voluntarily throw themselves; putting God upon working miracles to declare Christ to be his Son, where there was no need, and of which there was no use, mocking our Saviour’s true use of Scripture, with Scripture abused, and many other ways: but he had to do with one not ignorant of his devices.
Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
This is written Deu 6:16. To make an undue and unwarrantable trial of God, is to tempt God, whether the trial respecteth his power or his goodness; thus the word is used, Numbers 14:22 Psalm 78:18 Isaiah 7:12 Matthew 16:1. By this answer Christ lets the devil know that he abused Scripture in his quotation of it; such as casting of himself down, when he had a plain way to go down by the stairs, would not have been an act of faith, but presumption; not a trusting God upon his word, but a tempting of God, expressly contrary to his command, Deu 6:16.
Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
Ver. 8,9. This is the third temptation by which the tempter solicits our Saviour to sin, and of all other the most impudent. For what can be more impudent than for the creature to expect a homage to him from him who was his Creator. What mountain this was, and how our Saviour was taken up into it, are things not revealed, and of very little concern for us to know. The text tells us it was exceeding high, yet not high enough from whence one kingdom could be seen in the extent of it. It is therefore most probable that Dr. Lightfoot judgeth most truly, that
"the devil, being the prince of the power of the air, formed an airy horizon before the eyes of Christ, carrying such pompous and glorious appearance of kingdoms, states, and royalties in the face of it, as if he had seen those very kingdoms and states indeed."
Such things the devil can do, and doth do, by condensing the air first, then shaping and figuring, and lastly so colouring it, that it may represent what he intends. All these things he promised to give our Saviour, if he would fall down and worship him. The same eminent person well observes, that
"what Luke calls worshipping before the devil, Matthew calls worshipping the devil";
and concludes solidly,
"that if to worship before the devil be to worship the devil, worshipping before an image (as the papists do) must be worshipping the image."
The devil here arrogates to himself what was God’s alone to give, and such ordinarily are the devil’s promises of things, as to which he hath no power to fulfil what he promiseth.
"the devil, being the prince of the power of the air, formed an airy horizon before the eyes of Christ, carrying such pompous and glorious appearance of kingdoms, states, and royalties in the face of it, as if he had seen those very kingdoms and states indeed."
Such things the devil can do, and doth do, by condensing the air first, then shaping and figuring, and lastly so colouring it, that it may represent what he intends. All these things he promised to give our Saviour, if he would fall down and worship him. The same eminent person well observes, that
"what Luke calls worshipping before the devil, Matthew calls worshipping the devil";
and concludes solidly,
"that if to worship before the devil be to worship the devil, worshipping before an image (as the papists do) must be worshipping the image."
The devil here arrogates to himself what was God’s alone to give, and such ordinarily are the devil’s promises of things, as to which he hath no power to fulfil what he promiseth.
Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
As this was of all the three the most impudent temptation, so our Lord receiveth it with the highest detestation, saying,
Get thee hence, Satan by which words he doth not only show his detestation of this temptation, but also chides him off from any further tempting him. The sense is, Satan, I know better things, viz. that a religious adoration is not to be given unto any but unto God alone. Thou art a creature; no worship is due unto thee: to worship before thee (so Luke phrases it, Luke 4:7) is to worship thee. This is expressly contrary to the command of God, Deu 6:13 10:20. It is also observable, that our Saviour opposeth this to the devil’s words, ean pesuyn proskunhshv moi, if thou falling down wilt worship me; and that Christ answers, Ton Yeos sou proskunhseis kai autw latreuseiv; which shows the idleness of the papists’ distinction of doulia and latreia; the first of which they say may be given to the creature, the second only unto God; by which they justify their veneration of images. The using a posture of adoration before the creature in an act of worship, Christ here interprets a worshipping the creature, if the creature either exacts it of us, or we purposely set it before us, or choose it as an object exciting or moving us to such an act of adoration, which the papists do. Not that all prostration before the creature is an act of Divine adoration; there is a civil as well as a Divine worship; and in Divine worship the position of the creature before us may be merely for convenience, or accidental. But all prostration in an act of Divine worship is a posture of adoration, and where a creature is chosen and set before us in that act or posture, to excite or move us, it partakes of the homage. There is some little difference between the words, Deu 6:13 Deu 10:20, and those of St. Matthew; but that is said to be written, which is written as to the substance and sense, though not in those terms. Moses saith, Thou shalt fear; as Matthew quotes it it is,
Thou shalt worship. The term fear applied unto God, signifieth any act of religion, whether external or internal, and though the last words in Deuteronomy, thou shalt swear by his name, be not mentioned in Matthew, yet enough are quoted for our Saviour’s purpose. Falling down and worshipping belongeth only to God, (saith our Saviour), not to thee; let me therefore hear of thee no more.
Get thee hence, Satan by which words he doth not only show his detestation of this temptation, but also chides him off from any further tempting him. The sense is, Satan, I know better things, viz. that a religious adoration is not to be given unto any but unto God alone. Thou art a creature; no worship is due unto thee: to worship before thee (so Luke phrases it, Luke 4:7) is to worship thee. This is expressly contrary to the command of God, Deu 6:13 10:20. It is also observable, that our Saviour opposeth this to the devil’s words, ean pesuyn proskunhshv moi, if thou falling down wilt worship me; and that Christ answers, Ton Yeos sou proskunhseis kai autw latreuseiv; which shows the idleness of the papists’ distinction of doulia and latreia; the first of which they say may be given to the creature, the second only unto God; by which they justify their veneration of images. The using a posture of adoration before the creature in an act of worship, Christ here interprets a worshipping the creature, if the creature either exacts it of us, or we purposely set it before us, or choose it as an object exciting or moving us to such an act of adoration, which the papists do. Not that all prostration before the creature is an act of Divine adoration; there is a civil as well as a Divine worship; and in Divine worship the position of the creature before us may be merely for convenience, or accidental. But all prostration in an act of Divine worship is a posture of adoration, and where a creature is chosen and set before us in that act or posture, to excite or move us, it partakes of the homage. There is some little difference between the words, Deu 6:13 Deu 10:20, and those of St. Matthew; but that is said to be written, which is written as to the substance and sense, though not in those terms. Moses saith, Thou shalt fear; as Matthew quotes it it is,
Thou shalt worship. The term fear applied unto God, signifieth any act of religion, whether external or internal, and though the last words in Deuteronomy, thou shalt swear by his name, be not mentioned in Matthew, yet enough are quoted for our Saviour’s purpose. Falling down and worshipping belongeth only to God, (saith our Saviour), not to thee; let me therefore hear of thee no more.
Then the devil leaveth him, and, behold, angels came and ministered unto him.
Resist the devil, saith James, Jam 4:7, and he shall flee from you. Thus he did from the Head, thus he shall do from the members: but as he did not flee from Christ till commanded away, so neither till commanded off by God doth he leave the people of God; but upon our resistance God will command him off, that we may not be tempted above our strength. The evil angels leaving him, the good
angels came and ministered unto him, whether by bringing him food, or bringing him off the mount, or otherwise executing his commands, is not expressed, and it is too much curiosity to inquire. God by this teacheth us, that our lives are to have their vicissitudes of temptations and consolations, and that our temptations shall have a happy issue, and that when ordinary means fail we may expect extraordinary influences and assistances. Luke saith, he departed from him for a season, to let us know, that though there was an end of his more eminent temptations, yet he was not afterward without Satan’s assaults.
angels came and ministered unto him, whether by bringing him food, or bringing him off the mount, or otherwise executing his commands, is not expressed, and it is too much curiosity to inquire. God by this teacheth us, that our lives are to have their vicissitudes of temptations and consolations, and that our temptations shall have a happy issue, and that when ordinary means fail we may expect extraordinary influences and assistances. Luke saith, he departed from him for a season, to let us know, that though there was an end of his more eminent temptations, yet he was not afterward without Satan’s assaults.
Matthew 12:26
Matthew 12:26 King James Version (KJV)
26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?
Matthew 16:23
But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.
We met with the same blasphemous calumny from the same persons, Matthew 9:34. The Pharisees, not acknowledging the Deity of Christ, nor that he was the Messiah, were for their interest concerned not to acknowledge, and as much as in them lay to keep others from believing, that he did that from his own power which God alone could do. But yet they might have allowed him to have by a power derived from God done these miraculous things, as Elijah and Elisha of old did. But they blaspheme at the highest rate imaginable, ascribing that to the devil which was proper to God alone. Christ’s miracles were exceeding many, and it was a time when the Messiah was expected. The sceptre was departed from Judah, and, as it appears from John 7:31, (whatever the Jews now say impudently), they heard that when the Messiah did come he should work many miracles. These things put them into a rage. This remarkable piece of history is recorded by three evangelists: by Matthew in this place; by Mark, Mark 3:22-30; and by Luke, Luke 11:15-20.
And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:
And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?
Ver. 25,26. This is our Lord’s first argument. Mark relates it, Mark 3:23-26, with little alteration in the phrase; so doth Luke, Luke 11:17,18. The sum of the argument is, The devil is so wise, that he will look to the upholding of his own kingdom in the world. This will require an agreement of the devils amongst themselves, for if they be divided they cannot uphold their kingdom, nor stand, any more than a house, city, or kingdom in the world so divided can stand; therefore the prince of devils will not forcibly cast out the inferior devils. There is but one imaginable objection to this: Do we not see the contrary to this in people’s going to cunning men for help against those that are bewitched, to get help for them? And is there no truth in those many stories we have of persons that have found help against the devil for some that have traded with the devil? I answer, It is one thing for the devils to play one with another, another thing for them to cast out one another. One devil may yield and give place to another, to gain a greater advantage for the whole society, but one never quarrels with another. The first may be for the enlarging of Satan’s kingdom. This must be to destroy it. When a poor wretched creature goeth to one who dealeth with the devil for help for one who is vexed with some effect of the devil, one devil here doth but yield and give place to another by compact, voluntarily, and for the devil’s greater advantage; for it is more advantage to the devil (who seeks nothing so much as a divine homage) to gain the faith of one soul, than to exercise a power to afflict many bodies. In such cases as these, the devil, for the abatement of a little bodily pain, gains a power over the soul of him or her who cometh to implore his help, and exerciseth a faith in him. This is an establishing, promoting, and enlarging his kingdom. But Christ forced the devils out of persons; they did not yield voluntarily, for a greater advantage, but forcibly, for no advantage. He did not pray the devils to come out, nor make use of any of the devil’s sacraments, upon the use of which, by some original compact, he was obliged to come out upon a soul’s surrender of itself by faith to him; but they came out unwillingly, upon the authoritative words of Christ, without the use of any magical rites and ceremonies testifying the least homage done to him.
And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges.
Our Saviour’s argument is this, Where the case is the same the judgment ought to be the same, and the contrary judgment speaketh malice, and hatred of the person. Do I cast out devils? So do your children. You say they do it by the power of God; why do you say that I do it by a prince of devils? What appeareth in their casting of them out more than in mine, which can argue that they do it by the power of God, and I by the power of the prince of devils? The only question is who our Saviour here meaneth by their children. Some think that he meaneth his own apostles, who were all of them Jews, and to whom they might be more favourable than to him, because of their relation to them. Others think that he means some exorcists amongst the Jews; such they had, Acts 19:13. But concerning these there is a double opinion. Some think that they were such as themselves, acted by compact of the devil. Others think that they invocating the God of Abraham, Isaac, and Jacob, God might honour them so far, as upon that invocation to command the devil out of persons. Origen and Justin Martyr both tell us, that there were some that used that form with such success. But so they might do, and yet not obtain their effect from a Divine influence, nor so much cast as flatter out devils, upon a homage first paid to the devil. I find some difficulty to persuade myself that in those times, especially when God by this miraculous effect was demonstrating the Messias, God should so far concur with any but him, and those that did it by his express name and authority; and I observe, that when the seven sons of Sceva attempted such a thing, Acts 19:13, they called over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus, whom Paul preacheth, ( which they, being the sons of the chief of the priests, would not have done if the more grateful form of, The God of Abraham, Isaac, and Jacob, would have done it), yet could they not prevail, as you read there, Acts 19:14-16. Our Saviour’s meaning therefore must certainly be either,
1. You do not say so of your children, my apostles, who do, and profess to do, what they do by a power derived from me; why do you say this of me, not of them? Or,
2. There are some of you who seem to cast out devils, whereas the devil only plays with them, and yields to their magical arts for his own advantage, and abates some more external effects on people’s bodies, upon the surrender of their souls to him, by believing he is able to cure them, and imploring his help; yet you think these men endowed with the power of God: why are you so unequal to me?
I observe, though we read of exorcists amongst the Jews, Acts 19:13, yet they are called periercomenoi, vagrants. They were an idle, vagabond sort of persons, (such probably as we call gypsies), with whom, or by whom; it is not probable God would work such effects, especially at such a time, though they used the names of Abraham, Isaac, and Jacob. Nay, it is plain from the story of the Acts, that though they used the name Jesus, God would not work by them; Matthew 12:16, the demoniac leaped on them, overcame them, prevailed against them, so that they fled out of that house naked and wounded.
1. You do not say so of your children, my apostles, who do, and profess to do, what they do by a power derived from me; why do you say this of me, not of them? Or,
2. There are some of you who seem to cast out devils, whereas the devil only plays with them, and yields to their magical arts for his own advantage, and abates some more external effects on people’s bodies, upon the surrender of their souls to him, by believing he is able to cure them, and imploring his help; yet you think these men endowed with the power of God: why are you so unequal to me?
I observe, though we read of exorcists amongst the Jews, Acts 19:13, yet they are called periercomenoi, vagrants. They were an idle, vagabond sort of persons, (such probably as we call gypsies), with whom, or by whom; it is not probable God would work such effects, especially at such a time, though they used the names of Abraham, Isaac, and Jacob. Nay, it is plain from the story of the Acts, that though they used the name Jesus, God would not work by them; Matthew 12:16, the demoniac leaped on them, overcame them, prevailed against them, so that they fled out of that house naked and wounded.
But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.
Luke hath the same, Luke 11:20, only for the Spirit of God he hath the finger of God. By the kingdom of God he here meaneth the coming of the Messiah, which is so called, Daniel 2:44. The time is come, when the Lord begins his kingdom of grace, setting up his King upon his holy hill of Zion, Psalm 2:6; whence we may observe, that Christ giveth in his casting out of devils by a Divine power, as an argument to prove himself the Messiah; for saith he, By this you may know the kingdom of God is come amongst you, that there is one come among you who by the finger, power, or Spirit of God casts out devils. But where had the force of this argument been, if the Jews had had exorcists whom God had so honoured, though vagabonds, as to cast out devils, upon their calling upon the God of Abraham, Isaac, and Jacob, while in the mean time they derided and contemned Christ?
Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.
Mark hath the same words, with little variation, Mark 3:27; Luke saith, Luke 11:21,22, When a strong man armed keepeth his palace, his goods are in peace: but when a stronger than he shall come upon him and overcome him, he taketh from him all his armourwherein he trusted, and divideth his spoil. The sense is the same, though the words be multiplied. Our Saviour showeth how his casting out of devils by the Spirit and power of God argued that the Messiah was come, and the time come when God would set up his kingdom amongst men. The devil, (saith he), who is the god of the world, and the prince of the power of the air, is very strong; there is none, save God only, who is stronger than he. If I were not God, I could never cast out this strong man, who reigns in the world as in his house; as you see amongst men, the strong man is not overcome but by one stronger. He by this also lets them know, that he was so far from any covenant or compact with Beelzebub, that he came into the world a professed enemy to him, to dispossess him of that tyrannical power he exercised amongst men, by his keeping them in darkness, blinding them with error and superstition, and seducing them to sinful practices, till God, for their prodigious sins, had also given him a power over their bodies, variously to vex, afflict, and torment them. Christ took from this strong man all his armour: by scattering the darkness which was in the world by the full revelation of gospel truth: by expelling error and superstition, teaching people the truths of God, and the right way of his worship: by taking away the guilt, and destroying the power of sin and death, ignorance, error, profaneness; the sense of the guilt of sin, and the power of lusts within us, being the devil’s armour, by which he kept up his power, and doth yet keep up what dominion he hath in the world.
He that is not with me is against me; and he that gathereth not with me scattereth abroad.
Luke hath the same, Luke 11:23. Some understand this concerning the devil, whom he was so far from favouring, that his work was quite opposite. Some understand it concerning some neuters, that would neither show themselves for Christ nor against him. Our Saviour tells them, that this cause would bear no neutrality, they must be either for him or against him. But possibly it is best understood concerning the scribes and Pharisees, whom he lets know, that he was one who showed men the true way of life and salvation, and those that complied not with him were his enemies, and instead of gathering, scattered the sheep of God.
Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.
And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.
Ver. 31,32. Mark repeateth the same, Mark 3:28,29, with no alteration as to the sense, and instead of neither in this world, neither in the world to come, he saith, but is in danger of eternal damnation. Luke hath something of it, Luke 12:10, And whosoever shall speak a word against the Son of man, it shall be forgive him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven. It is a text (which) hath very much exercised great divines, and much more perplexed poor Christians in their fits of melancholy and under temptations. There is in it something asserted, that is, that all manner of sin and blasphemy shall be forgiven, Matthew 12:32.Whosoever speaketh a word against the Son of man, it shall be forgiven; that is, upon the terms other sins are forgiven, repentance and faith in Jesus Christ. By the Son of man here some would understand any ordinary man; but;
1. Christ never spake of any under the notion but himself.
2. It had been no great news for Christ to have told them, that ordinary evil speaking against men should be forgiven.
Doubtless by the Son of man here Christ meaneth himself. He declareth that sins of ignorance should be forgiven; though a man should blaspheme Christ, yet if he did it ignorantly, verily thinking he was no more than the son of man, it should, upon his repentance and faith in him, be forgiven: a text yielding exceeding great relief to souls labouring under the burden of their sins, and reflecting upon their aggravation.
But the difficulty lieth in the latter part of the text, which denieth forgiveness to any who blaspheme the Holy Ghost. Upon this arise several questions. First, What the sin against the Holy Ghost here specified was. Answer: It is not hard to gather this from the context, and what Mark addeth, Mark 3:30, Because they said, He hath an unclean spirit.Christ was come amongst these persons to whom he speaketh; he had not only preached, but he had wrought many miraculous operations sufficient to convince them that he acted by the power and Spirit of God. They were not only convinced of it, so far as to acknowledge it, but they attributed these operations to the devil, and said he had a devil, and that he did what he did by the power of the devil. This, out of doubt, was their sin against the Holy Ghost, maliciously speaking to the highest reproach of the Holy Spirit, contrary to the rational conviction of their own consciences.
Hence ariseth a second question, Whether any such sin can be now committed. Answer: If there were no other texts that seem to conclude, there may be such as those, Hebrews 6:4-6 10:26,27 1Jo 5:16, where he speaketh of a sin unto death, for the forgiveness of which he would not have Christians pray. I should conclude that there is no such sin now to be committed, for we cannot have such means of conviction as the Pharisees had, Christ not being on the earth now working miracles; but it is plain from the texts before mentioned, that there is such a sin, that men and women may yet incur the guilt of. But now what that sin is hath exercised the judgment of the greatest divines to describe. I shall not repeat the various opinions about it, many of which are easily confuted; but shall determine from the guidance of the scriptures that mention it, so far as they will direct in the finding of it out.
1. It cannot be any sin that is committed ignorantly. Paul was a blasphemer, but forgiven, because he did it ignorantly.
2. It must be a sin knowingly committed against the operations of the Holy Ghost. So was this sin of the Pharisees.
3. Apostasy must be an ingredient in it: If they fall away, saith the apostle, Hebrews 6:6. It is a sinning wilfully after the receiving the knowledge of the truth, Hebrews 10:26.
4. It should seem by this text persecution is an ingredient in it: the Pharisees did not only say this, but they spake it out of malice, designing to destroy Christ.
5. Most certainly it is, that though impenitency cannot be called that sin, yet it must be an ingredient in it, for what sins we truly repent of shall be forgiven, 1Jo 1:9; and therefore the apostle saith of such sinners, It is impossible they should be renewed by repentance.
Upon the whole then, if any person hath been instructed in the things of God, and hath made a profession of religion and godliness, and afterwards falleth off from his profession, and becomes a bitter enemy to it; saying that those things are the effects of the devil in men, which his heart telleth him are the operations of the Holy Spirit, and be so hardy as to persecute and seek to destroy such persons for such profession: the interpretation be to those that hate us and to the enemies of our God: if they have not committed this unpardonable sin, they have done what is very like it; and I know no way they have, but by a timely and hearty repentance to satisfy the world, or their own consciences, that they are not under this dreadful guilt. And that which confirms me in this opinion is, that we rarely hear of such persons renewed by repentance (if any instances of that nature at all can be produced). I know some have thought that this sin might be committed by words, without other overt acts, and indeed blaspheming (properly taken) can signify nothing else but evil or reproachful speaking. But these words must proceed from a malicious heart, full of rancour and revenge; for it is not every word, nor every blasphemy, that is here meant, it is (as Augustine saith) quoddam dictum, quaedam blasphemia, a certain word, a certain blasphemy; not words spoken ignorantly or hastily, or according to our real judgment and opinion; but words spoken maliciously, in order to destroy God or Christ, if it were possible, after sufficient means of light and conviction, that the things which we speak evil of are not from the evil, but, probably at least, from the Holy Spirit of God, and yet we will impute them to the devil, in order to the defaming or destruction of those servants of God who do them, or in whom they are found. We can define nothing certain in the case, but this cometh nearest to the sin here mentioned, that shall never be forgiven in this world, or the world to come; that is, as Mark expounds it, the persons guilty shall be in danger of eternal damnation, by which he hath spoiled the papists’ argument from this text for their purgatory.
1. Christ never spake of any under the notion but himself.
2. It had been no great news for Christ to have told them, that ordinary evil speaking against men should be forgiven.
Doubtless by the Son of man here Christ meaneth himself. He declareth that sins of ignorance should be forgiven; though a man should blaspheme Christ, yet if he did it ignorantly, verily thinking he was no more than the son of man, it should, upon his repentance and faith in him, be forgiven: a text yielding exceeding great relief to souls labouring under the burden of their sins, and reflecting upon their aggravation.
But the difficulty lieth in the latter part of the text, which denieth forgiveness to any who blaspheme the Holy Ghost. Upon this arise several questions. First, What the sin against the Holy Ghost here specified was. Answer: It is not hard to gather this from the context, and what Mark addeth, Mark 3:30, Because they said, He hath an unclean spirit.Christ was come amongst these persons to whom he speaketh; he had not only preached, but he had wrought many miraculous operations sufficient to convince them that he acted by the power and Spirit of God. They were not only convinced of it, so far as to acknowledge it, but they attributed these operations to the devil, and said he had a devil, and that he did what he did by the power of the devil. This, out of doubt, was their sin against the Holy Ghost, maliciously speaking to the highest reproach of the Holy Spirit, contrary to the rational conviction of their own consciences.
Hence ariseth a second question, Whether any such sin can be now committed. Answer: If there were no other texts that seem to conclude, there may be such as those, Hebrews 6:4-6 10:26,27 1Jo 5:16, where he speaketh of a sin unto death, for the forgiveness of which he would not have Christians pray. I should conclude that there is no such sin now to be committed, for we cannot have such means of conviction as the Pharisees had, Christ not being on the earth now working miracles; but it is plain from the texts before mentioned, that there is such a sin, that men and women may yet incur the guilt of. But now what that sin is hath exercised the judgment of the greatest divines to describe. I shall not repeat the various opinions about it, many of which are easily confuted; but shall determine from the guidance of the scriptures that mention it, so far as they will direct in the finding of it out.
1. It cannot be any sin that is committed ignorantly. Paul was a blasphemer, but forgiven, because he did it ignorantly.
2. It must be a sin knowingly committed against the operations of the Holy Ghost. So was this sin of the Pharisees.
3. Apostasy must be an ingredient in it: If they fall away, saith the apostle, Hebrews 6:6. It is a sinning wilfully after the receiving the knowledge of the truth, Hebrews 10:26.
4. It should seem by this text persecution is an ingredient in it: the Pharisees did not only say this, but they spake it out of malice, designing to destroy Christ.
5. Most certainly it is, that though impenitency cannot be called that sin, yet it must be an ingredient in it, for what sins we truly repent of shall be forgiven, 1Jo 1:9; and therefore the apostle saith of such sinners, It is impossible they should be renewed by repentance.
Upon the whole then, if any person hath been instructed in the things of God, and hath made a profession of religion and godliness, and afterwards falleth off from his profession, and becomes a bitter enemy to it; saying that those things are the effects of the devil in men, which his heart telleth him are the operations of the Holy Spirit, and be so hardy as to persecute and seek to destroy such persons for such profession: the interpretation be to those that hate us and to the enemies of our God: if they have not committed this unpardonable sin, they have done what is very like it; and I know no way they have, but by a timely and hearty repentance to satisfy the world, or their own consciences, that they are not under this dreadful guilt. And that which confirms me in this opinion is, that we rarely hear of such persons renewed by repentance (if any instances of that nature at all can be produced). I know some have thought that this sin might be committed by words, without other overt acts, and indeed blaspheming (properly taken) can signify nothing else but evil or reproachful speaking. But these words must proceed from a malicious heart, full of rancour and revenge; for it is not every word, nor every blasphemy, that is here meant, it is (as Augustine saith) quoddam dictum, quaedam blasphemia, a certain word, a certain blasphemy; not words spoken ignorantly or hastily, or according to our real judgment and opinion; but words spoken maliciously, in order to destroy God or Christ, if it were possible, after sufficient means of light and conviction, that the things which we speak evil of are not from the evil, but, probably at least, from the Holy Spirit of God, and yet we will impute them to the devil, in order to the defaming or destruction of those servants of God who do them, or in whom they are found. We can define nothing certain in the case, but this cometh nearest to the sin here mentioned, that shall never be forgiven in this world, or the world to come; that is, as Mark expounds it, the persons guilty shall be in danger of eternal damnation, by which he hath spoiled the papists’ argument from this text for their purgatory.
Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit.
We met with much the same Matthew 7:16. The words here spoken may be understood to have reference to the devil, to the scribes and Pharisees, or to Christ himself.
1. You say I do these things by the devil: you cannot but say the things I do are good; the fruit followeth the nature of the tree: the devil is evil, a corrupt tree, how can he produce good fruit? Or thus;
2. You show yourselves to be corrupt trees by the fruit you bring forth; you indeed are not lewd and profane, but put on a mask and vizard of godliness, but your fruit showeth what you are. Or;
3. If the fruit which I produce be good, why should not you judge me good? Speak things that are consistent; if the fruit be good, the tree must be good; convince me of any evil things that I do, from whence you can rationally conclude that I am a corrupt tree.
1. You say I do these things by the devil: you cannot but say the things I do are good; the fruit followeth the nature of the tree: the devil is evil, a corrupt tree, how can he produce good fruit? Or thus;
2. You show yourselves to be corrupt trees by the fruit you bring forth; you indeed are not lewd and profane, but put on a mask and vizard of godliness, but your fruit showeth what you are. Or;
3. If the fruit which I produce be good, why should not you judge me good? Speak things that are consistent; if the fruit be good, the tree must be good; convince me of any evil things that I do, from whence you can rationally conclude that I am a corrupt tree.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.
A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.
Ver. 34,35. The evangelist Luke, Luke 6:45, hath much the same with what is here.
O generation of vipers: John had so called them, and Christ again so called them, Matthew 23:33. A viper is of all other the most venomous and dangerous serpent. Christ is calling them a generation of vipers, intimates that the Pharisees were generally a most mischievous faction for the souls of men.
How can ye, being evil, speak good things? Why do I (saith he) spend my time and breath in reproving or admonishing you? you have cankered hearts, full of pride, malice, and envy, and therefore, cannot ordinarily speak good things.
For out of the abundance of the heart the mouth speaketh: what men ordinarily and deliberately do speak is from the affections and thoughts of their hearts. Hence good men out of the good treasure of their hearts speak good things, that is, most ordinarily and commonly; and evil men out of the stock of malice, revenge, envy, pride and other lusts, which are in their hearts, speak evil things.
O generation of vipers: John had so called them, and Christ again so called them, Matthew 23:33. A viper is of all other the most venomous and dangerous serpent. Christ is calling them a generation of vipers, intimates that the Pharisees were generally a most mischievous faction for the souls of men.
How can ye, being evil, speak good things? Why do I (saith he) spend my time and breath in reproving or admonishing you? you have cankered hearts, full of pride, malice, and envy, and therefore, cannot ordinarily speak good things.
For out of the abundance of the heart the mouth speaketh: what men ordinarily and deliberately do speak is from the affections and thoughts of their hearts. Hence good men out of the good treasure of their hearts speak good things, that is, most ordinarily and commonly; and evil men out of the stock of malice, revenge, envy, pride and other lusts, which are in their hearts, speak evil things.
But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.
For by thy words thou shalt be justified, and by thy words thou shalt be condemned.
Ver. 36,37. Some understand by idle words here, lying and deceitful words; others, contumelious and reproachful words. But the best interpreters here extend the sense further, not only from the sense of the word argon, here used, but because they judge our Saviour is here arguing from the less to the greater, convincing the Pharisees what a dreadful account they had to give for their blasphemous and reproachful words, when all must give an account even for those words which they speak to no good purpose, but vainly, without respect either to the glory of God, or the good of others, or their own necessary and lawful occasions. Hence the apostle doth not only forbid filthiness, foolish talking, and jestings, Ephesians 5:1, and corrupt communication, Ephesians 4:29, but in the same verse commandeth that Christians’ speech should be to the use of edifying, that it may administer grace to the hearers; and to the Colossians, Colossians 4:6, Let your speech be alway with grace, seasoned with salt. Nor will this seem too strict to those who consider, that any thing is abused when it is not used to the right end and use. God hath not given unto man his faculty of speech to fill the world with idle tattle and impertinent discourse, but that by it;
1. We might bless God, by prayers and praises, talking of his words and wondrous works.
2. That we might communicate our minds to men, in their or our own concerns, and so be mutually helpful one to another. For by thy words thou shall be justified, &c.: what justified here signifies, appears by the word condemned, to which it is opposed. God will pronounce sentence for or against men in the last day, not only according to their other actions, but accordingly as they have used their tongues. If there were no other text in the Bible to prove that we have need of another righteousness, than any of our own, wherein to stand before God, this text alone would be enough, for if a man offend not in word, the same is a perfect man, Jam 3:2.
1. We might bless God, by prayers and praises, talking of his words and wondrous works.
2. That we might communicate our minds to men, in their or our own concerns, and so be mutually helpful one to another. For by thy words thou shall be justified, &c.: what justified here signifies, appears by the word condemned, to which it is opposed. God will pronounce sentence for or against men in the last day, not only according to their other actions, but accordingly as they have used their tongues. If there were no other text in the Bible to prove that we have need of another righteousness, than any of our own, wherein to stand before God, this text alone would be enough, for if a man offend not in word, the same is a perfect man, Jam 3:2.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.
We read the like to this Matthew 16:1, and Luke seemeth to relate the same history, Luke 11:29.
Master was the usual title which they gave to any whom they owned as a teacher. By
a sign they mean something that might confirm unto them that he was sent of God; they expected that an extraordinary mission should be so confirmed: so John 6:33, What sign showest thou then, that we might see and believe thee? What dost thou work?Moses showed them signs, (as they there go on), he brought down for them bread from heavens. Had not Christ showed them signs enough? What were all the miracles he had wrought in their sight? They either speak this out of a further idle curiosity, (their eye being not satisfied with seeing), or else they speak it in direct opposition to the whole scope and tendency of our Saviour’s former discourse, which was from his miracles to prove himself truly God, and sent of God: if the latter, which seemeth from our Saviour’s sharp answer most probable, the sum of what they say is this, Master, we have seen thee do wonderful works, but no other than what impostors may do by the assistance of the devil; we would see something done by thee which magicians cannot do, such as Moses did, Exodus 8:19, when the magicians confessed they were outdone, and cried, This is the finger of God.
Master was the usual title which they gave to any whom they owned as a teacher. By
a sign they mean something that might confirm unto them that he was sent of God; they expected that an extraordinary mission should be so confirmed: so John 6:33, What sign showest thou then, that we might see and believe thee? What dost thou work?Moses showed them signs, (as they there go on), he brought down for them bread from heavens. Had not Christ showed them signs enough? What were all the miracles he had wrought in their sight? They either speak this out of a further idle curiosity, (their eye being not satisfied with seeing), or else they speak it in direct opposition to the whole scope and tendency of our Saviour’s former discourse, which was from his miracles to prove himself truly God, and sent of God: if the latter, which seemeth from our Saviour’s sharp answer most probable, the sum of what they say is this, Master, we have seen thee do wonderful works, but no other than what impostors may do by the assistance of the devil; we would see something done by thee which magicians cannot do, such as Moses did, Exodus 8:19, when the magicians confessed they were outdone, and cried, This is the finger of God.
But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:
For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth.
Ver. 39,40. An evil and adulterous generation; either called adulterous for that specific sin, which reigned amongst them, and indeed their polygamy was hardly better; or else because of their degeneracy from Abraham, whom they so much gloried in as their father, John 8:39,44.
Seeketh after a sign; not satisfied with my miracles which I do on earth, they would have a sign from heaven. God was not difficult of confirming and encouraging people’s faith by signs; he gave Gideon a sign upon his asking, he gave Hezekiah and proffered Ahaz a sign without asking; but he had already given the Pharisees signs enough, and sufficient to convince them, but they would not believe, but out of curiosity would have a sign of another kind, a sign from heaven, as Mark expounds it, Matthew 8:11, such a sign as the devil could not counterfeit.
There shall no sign be given to it; no sign of that nature, for we shall find that after this Christ wrought many miracles. But they shall have a sign when I shall be risen again from the dead, to their confusion and condemnation; when I shall answer the prophet Jonah’s type of me. He was cast into the sea, and was three days and three nights in the belly of the whale, in the heart of the sea, Jonah 1:17, and then the whale vomited (him) out upon the dry land, Jonah 2:10. So I shall be by them violently put to death and shall be in the grave part of three days and three nights, and then I shall rise again from the dead.
But here ariseth a difficulty. Christ indeed dying the day before the Jewish sabbath, and rising the morning after, might be said to be in the grave three days, because he was there part of three days; but how can he be said to have been there three nights? For he was only in the grave the night of the Jewish sabbath, (for their sabbath began at the evening before), and the night following, which were but two nights, either in whole or in part. Answer: What we call day and night made up the Jewish nucyhmeron. It appears by Genesis 1:5, that the evening and the morningmade up a day. Three days and three nights is with us but the same thing with three natural days, and so it must be understood here. Christ was in the grave three natural days, that is, part of three natural days; every one of which days contained a day and a night, viz. twenty-four hours.
Seeketh after a sign; not satisfied with my miracles which I do on earth, they would have a sign from heaven. God was not difficult of confirming and encouraging people’s faith by signs; he gave Gideon a sign upon his asking, he gave Hezekiah and proffered Ahaz a sign without asking; but he had already given the Pharisees signs enough, and sufficient to convince them, but they would not believe, but out of curiosity would have a sign of another kind, a sign from heaven, as Mark expounds it, Matthew 8:11, such a sign as the devil could not counterfeit.
There shall no sign be given to it; no sign of that nature, for we shall find that after this Christ wrought many miracles. But they shall have a sign when I shall be risen again from the dead, to their confusion and condemnation; when I shall answer the prophet Jonah’s type of me. He was cast into the sea, and was three days and three nights in the belly of the whale, in the heart of the sea, Jonah 1:17, and then the whale vomited (him) out upon the dry land, Jonah 2:10. So I shall be by them violently put to death and shall be in the grave part of three days and three nights, and then I shall rise again from the dead.
But here ariseth a difficulty. Christ indeed dying the day before the Jewish sabbath, and rising the morning after, might be said to be in the grave three days, because he was there part of three days; but how can he be said to have been there three nights? For he was only in the grave the night of the Jewish sabbath, (for their sabbath began at the evening before), and the night following, which were but two nights, either in whole or in part. Answer: What we call day and night made up the Jewish nucyhmeron. It appears by Genesis 1:5, that the evening and the morningmade up a day. Three days and three nights is with us but the same thing with three natural days, and so it must be understood here. Christ was in the grave three natural days, that is, part of three natural days; every one of which days contained a day and a night, viz. twenty-four hours.
The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
The story of the men of Nineveh we have in Jonah 3:1-10. Luke repeateth the same passage, Luke 11:32.
The men of Nineveh shall rise in judgment, that is, shall at the general resurrection rise, and stand up in judgment as witnesses against the scribes and Pharisees, and the other unbelieving Jews of this age, and shall be instruments as to that condemnation which God shall that day pronounce against them. Why?
Because they repented at the preaching of Jonas and, behold, a greater than Jonas is here. Jonas was a stranger to them, he wrought no miracles amongst them to confirm that he was sent of God, he only came and cried, Yet forty days, and Nineveh shall be destroyed; yet they repented, if not truly and sincerely, yet in appearance; they showed themselves to be affected with what Jonah said, his words made some impressions upon them, as that the king arose from his throne, laid his robe from him, covered him with sackcloth, and sat in ashes, called a fast, as Jonah 3:5-8. But, saith our Saviour, I am greater than Jonah: I was long since prophesied of, and foretold to this people, to come; I am come; I have preached amongst them, and not only preached, but wrought many wonderful works amongst them, yet they are not so much affected as to show the least signs of repentance.
The men of Nineveh shall rise in judgment, that is, shall at the general resurrection rise, and stand up in judgment as witnesses against the scribes and Pharisees, and the other unbelieving Jews of this age, and shall be instruments as to that condemnation which God shall that day pronounce against them. Why?
Because they repented at the preaching of Jonas and, behold, a greater than Jonas is here. Jonas was a stranger to them, he wrought no miracles amongst them to confirm that he was sent of God, he only came and cried, Yet forty days, and Nineveh shall be destroyed; yet they repented, if not truly and sincerely, yet in appearance; they showed themselves to be affected with what Jonah said, his words made some impressions upon them, as that the king arose from his throne, laid his robe from him, covered him with sackcloth, and sat in ashes, called a fast, as Jonah 3:5-8. But, saith our Saviour, I am greater than Jonah: I was long since prophesied of, and foretold to this people, to come; I am come; I have preached amongst them, and not only preached, but wrought many wonderful works amongst them, yet they are not so much affected as to show the least signs of repentance.
The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.
We have the history to which this relates 1 Kings 10:1, &c. She is here called the queen of the south; in the Book of Kings, and 2 Chronicles 9:1, the queen of Sheba. Whether this Sheba, or Saba, was in Arabia or Ethiopia, is not much material; certain it is, it was southward of Judea, and a place at a great distance. Yet, saith our Saviour, though she was a great queen, though she lived at so great a distance from Jerusalem, though she had only heard of the fame and wisdom of Solomon; yet she came in person to hear his wise discourses, either about things natural or supernatural. These wretched Jews are not put to it to take a journey, I am come amongst them, I who am greater than Solomon, who am the Eternal Wisdom, and come to discourse of heavenly wisdom to them; I am come to their doors, theirs to whom the notion of a Messiah is no new thing, they have heard of me; they are no heathens, but bred up to the knowledge of God. I have done many miracles before them, yet they will not hear nor believe me. The queen of Sheba in the day of judgment shall rise up as a witness against them, when God shall condemn them for their unbelief. The more light, and means, and obligations men have upon them to faith and holiness, the greater will their judgment and condemnation be.
When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.
Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished.
Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.
Ver. 43-45. The speech appeareth parabolical, the persons concerned in it are expressed in the last words, the men of that wicked generation. The text is thought to be well expounded by Peter, 2 Peter 2:20, If after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. Our Lord here compares the Jews to a man out of whom the unclean spirit was gone. The devil is called the unclean spirit, both in regard of his own impure nature, and because his work is to tempt men to sin, which is spiritual filthiness. The Jews were a people holy to the Lord, a people distinguished from pagans by a visible profession; so as the devil in a great measure had left them. Now, saith he, the devil is an unquiet spirit, and findeth no rest if he cannot be doing mischief to men. For the phrase, he walketh through dry places, seeking rest, we must know, that in parabolical speeches we must not make a severe scrutiny upon every phrase. Dry places are for the most part places least inhabited, for want of the conveniences of water. The devil cannot be at rest where he hath no mischief to do to men.
Then he saith, I will return into my house from whence I came out: the devil so leaveth none, but he will be attempting to come into them again; and he ordinarily succeeds where Christ hath not prepossessed the soul: all other reformation proves but a sweeping and a garnishing, while the soul is empty of Christ. It may be swept from the filth of flagitious sins, and garnished with the paint of religion, or some habits of moral virtue; but none of these will keep out the devil.
Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there.Seven, that is, many. The meaning is, he makes that man much worse than before. So (saith he) it shall be to these Jews. God gave them his laws, and so delivered them from such a dominion as the devil doth exercise over pagans. In force of this law, the scribes and Pharisees amended many things, so as they were like a house swept and garnished. God sent his Son to dwell amongst them, but him they rejected; so the house was empty, though swept and garnished. The devil will come again, and they will be ten times worse.
Then he saith, I will return into my house from whence I came out: the devil so leaveth none, but he will be attempting to come into them again; and he ordinarily succeeds where Christ hath not prepossessed the soul: all other reformation proves but a sweeping and a garnishing, while the soul is empty of Christ. It may be swept from the filth of flagitious sins, and garnished with the paint of religion, or some habits of moral virtue; but none of these will keep out the devil.
Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there.Seven, that is, many. The meaning is, he makes that man much worse than before. So (saith he) it shall be to these Jews. God gave them his laws, and so delivered them from such a dominion as the devil doth exercise over pagans. In force of this law, the scribes and Pharisees amended many things, so as they were like a house swept and garnished. God sent his Son to dwell amongst them, but him they rejected; so the house was empty, though swept and garnished. The devil will come again, and they will be ten times worse.
While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.
Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.
But he answered and said unto him that told him, Who is my mother? and who are my brethren?
And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!
For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.
Ver. 46-50. Mark repeateth the same passage, Mark 3:31-35. Luke repeateth it more shortly, Luke 8:20,21. Both Mark and Luke say more than one spake to our Saviour; first one, then others.
Thy mother and thy brethren: most interpreters think brethren here signifieth no more than some of his kindred, whom the Hebrews usually called brethren. By the following words of our Saviour, Matthew 12:48-50, we must not understand that our Saviour slighted his mother or brethren, we are elsewhere taught what honour he gave to his parents, Luke 2:51; yet he seemeth to speak something angrily, because he was interrupted in his work: so Luke 2:49 John 2:3-4. We may show a just respect to our parents, and respect to our relations, though we do not neglect our duty to God out of respect to them. The only thing to be further learned from this paragraph, is, how dear believers and holy persons are to Christ; he counts them as dear as mother, brethren, or sisters, and thereby teacheth us the esteem we ought to have for such. Luke saith, he that heareth my word, and doth it. Matthew saith, he that doth it. It is the will of God, that we should believe on him whom he hath sent:
See Poole on "John 1:12", See Poole on "John 6:40", See Poole on "John 8:47"; This text derogates nothing from the honour truly due to the blessed virgin, as the mother of the Messias; but it shows the madness of the papists, exalting her above Christ, whom Christ, considered only as his mother, seemeth here to set beneath every true believer, though, considered as a believer also, she hath a just preference.
Thy mother and thy brethren: most interpreters think brethren here signifieth no more than some of his kindred, whom the Hebrews usually called brethren. By the following words of our Saviour, Matthew 12:48-50, we must not understand that our Saviour slighted his mother or brethren, we are elsewhere taught what honour he gave to his parents, Luke 2:51; yet he seemeth to speak something angrily, because he was interrupted in his work: so Luke 2:49 John 2:3-4. We may show a just respect to our parents, and respect to our relations, though we do not neglect our duty to God out of respect to them. The only thing to be further learned from this paragraph, is, how dear believers and holy persons are to Christ; he counts them as dear as mother, brethren, or sisters, and thereby teacheth us the esteem we ought to have for such. Luke saith, he that heareth my word, and doth it. Matthew saith, he that doth it. It is the will of God, that we should believe on him whom he hath sent:
See Poole on "John 1:12", See Poole on "John 6:40", See Poole on "John 8:47"; This text derogates nothing from the honour truly due to the blessed virgin, as the mother of the Messias; but it shows the madness of the papists, exalting her above Christ, whom Christ, considered only as his mother, seemeth here to set beneath every true believer, though, considered as a believer also, she hath a just preference.
Matthew 16:23 King James Version (KJV)
23 But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.
Mark 1:13
Mark 1:13 New King James Version (NKJV)
13 And He was there in the wilderness forty days, tempted by Satan, and was with the wild beasts; and the angels ministered to Him.
Luke 10:18
Luke 10:18 New King James Version (NKJV)
18 And He said to them, “I saw Satan fall like lightning from heaven.
The Seventy Sent Out
10 After these things the Lord appointed [a]seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go. 2 Then He said to them, “The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest. 3 Go your way; behold, I send you out as lambs among wolves. 4 Carry neither money bag, knapsack, nor sandals; and greet no one along the road. 5 But whatever house you enter, first say, ‘Peace to this house.’ 6 And if a son of peace is there, your peace will rest on it; if not, it will return to you. 7 And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages. Do not go from house to house. 8 Whatever city you enter, and they receive you, eat such things as are set before you. 9 And heal the sick there, and say to them, ‘The kingdom of God has come near to you.’ 10 But whatever city you enter, and they do not receive you, go out into its streets and say, 11 ‘The very dust of your city which clings to [b]us we wipe off against you. Nevertheless know this, that the kingdom of God has come near you.’ 12 [c]But I say to you that it will be more tolerable in that Day for Sodom than for that city.
Woe to the Impenitent Cities
13 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14 But it will be more tolerable for Tyre and Sidon at the judgment than for you. 15 And you, Capernaum, [d]who are exalted to heaven, will be brought down to Hades. 16 He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me.”
The Seventy Return with Joy
17 Then the [e]seventy returned with joy, saying, “Lord, even the demons are subject to us in Your name.”
18 And He said to them, “I saw Satan fall like lightning from heaven. 19 Behold, I give you the authority to trample on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you. 20 Nevertheless do not rejoice in this, that the spirits are subject to you, but [f]rather rejoice because our names are written in heaven.”
Luke 22:3
Then Satan entered into Judas called Iscariot, who was one of the twelve
22 Now the festival of Unleavened Bread, which is called the Passover, was near. 2 The chief priests and the scribes were looking for a way to put Jesus[a] to death, for they were afraid of the people.
3 Then Satan entered into Judas called Iscariot, who was one of the twelve; 4 he went away and conferred with the chief priests and officers of the temple police about how he might betray him to them. 5 They were greatly pleased and agreed to give him money. 6 So he consented and began to look for an opportunity to betray him to them when no crowd was present.
Acts 5:3 Lying to the Holy Spirit
3 But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself?
5 But a certain man named Ananias, with Sapphira his wife, sold a possession. 2 And he kept back part of the proceeds, his wife also being aware of it, and brought a certain part and laid it at the apostles’ feet. 3 But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself? 4 While it remained, was it not your own? And after it was sold, was it not in your own control? Why have you conceived this thing in your heart? You have not lied to men but to God.”
Romans 16:20 Avoid Divisive Persons
And the God of peace will crush Satan under your feet shortly.
And the God of peace will crush Satan under your feet shortly.
17 Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them. 18 For those who are such do not serve our Lord [d]Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple. 19 For your obedience has become known to all. Therefore I am glad on your behalf; but I want you to be wise in what is good, and [e]simple concerning evil. 20 And the God of peace will crush Satan under your feet shortly.
Will bruise - The "language" here refers to the prediction in Genesis 3:15. It here means to "subdue, to gain the victory over." It denotes Paul's confidence that they "would" gain the victory, and would be able to overcome all the arts of those who were endeavoring to sow discord and contention among them.
Satan - The word "Satan" is Hebrew, meaning originally "an accuser, a calumniator," and then "an enemy." It is given to the prince of evil spirits from this enmity to God and human beings. He is here regarded as the "author" of all attempts to promote discord in the church, by whomsoever those attempts were made. Hence, they who attempt to produce divisions are called "his ministers;" 2 Corinthians 11:15. God would disappoint their malignant purposes, and promote the prevalence of peace.
The grace - The favor; the mercy, etc. The Lord Jesus is the Prince of peace (Isaiah 9:6; compare Luke 2:14; John 14:27), and this expression is "a prayer" to him, or an earnest wish expressed, that the design of his coming might be accomplished in promoting the prevalence of order and peace; compare 1 Corinthians 16:23; Revelation 22:21.
1 Corinthians 2:11
Forgive the Offender
For [b]if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ, 11 lest Satan should take advantage of us; for we are not ignorant of his devices.
For [b]if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ, 11 lest Satan should take advantage of us; for we are not ignorant of his devices.
3 And I wrote this very thing to you, lest, when I came, I should have sorrow over those from whom I ought to have joy, having confidence in you all that my joy is the joy of you all. 4 For out of much [a]affliction and anguish of heart I wrote to you, with many tears, not that you should be grieved, but that you might know the love which I have so abundantly for you.
5 But if anyone has caused grief, he has not grieved me, but all of you to some extent—not to be too severe. 6 This punishment which was inflicted by the majority is sufficient for such a man, 7 so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. 8 Therefore I urge you to reaffirm your love to him. 9 For to this end I also wrote, that I might put you to the test, whether you are obedient in all things. 10 Now whom you forgive anything, I also forgive. For [b]if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ, 11 lest Satan should take advantage of us; for we are not ignorant of his devices.
1 Thess 2:18
Their Conversion
Therefore we wanted to come to you—even I, Paul, time and again—but Satan hindered us.
13 For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe. 14 For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans, 15 who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are [d]contrary to all men, 16 forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost.
13 For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe. 14 For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans, 15 who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are [d]contrary to all men, 16 forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost.
Longing to See Them
17 But we, brethren, having been taken away from you for a short time in presence, not in heart, endeavored more eagerly to see your face with great desire. 18 Therefore we wanted to come to you—even I, Paul, time and again—but Satan hindered us. 19 For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming? 20 For you are our glory and joy.
1 Timothy 1:20
No Other Doctrine
of whom are Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme.
of whom are Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme.
3 As I urged you when I went into Macedonia—remain in Ephesus that you may [a]charge some that they teach no other doctrine, 4 nor give heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith. 5 Now the purpose of the commandment is love from a pure heart, from a good conscience, and from [b]sincere faith, 6 from which some, having strayed, have turned aside to idle talk, 7 desiring to be teachers of the law, understanding neither what they say nor the things which they affirm.
8 But we know that the law is good if one uses it lawfully, 9 knowing this: that the law is not made for a righteous person, but for
1. the lawless and insubordinate,
2. for the ungodly and for sinners,
3. for the unholy and profane,
4. for murderers of fathers and murderers of mothers,
5. for manslayers, 10
6. for fornicators, is generally consensual sexual intercourse between two people not married to each other.
7. for sodomites,
8. for kidnappers,
9. or liars,
10. for perjurers,
11. and if there is any other thing that is [c]contrary to sound doctrine, 11 according to the glorious gospel of the blessed God which was committed to my trust.
Glory to God for His Grace
12 And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry, 13 although I was formerly a blasphemer, a persecutor, and an [d]insolent man; but I obtained mercy because I did it ignorantly in unbelief. 14 And the grace of our Lord was exceedingly abundant, with faith and love which are in Christ Jesus. 15 This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief. 16 However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life. 17 Now to the King eternal, immortal, invisible, to [e]God who alone is wise, be honor and glory forever and ever. Amen.
Fight the Good Fight
18 This [f]charge I commit to you, son Timothy, according to the prophecies previously made concerning you, that by them you may wage the good warfare, 19 having faith and a good conscience, which some having rejected, concerning the faith have suffered shipwreck, 20 of whom are Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme.
Of which men who have made shipwreck of a good conscience and concerning faith,
Hymenaeus and Alexander are two persons. Of Hymenaeus we read, 2 Timothy 2:17,18; he affirmed the resurrection was past, and overthrew the faith of many. Of Alexander we read, 2 Timothy 4:14; he was a great enemy to Paul, the same person, as some judge, mentioned Acts 19:33, then a friend to Paul, but afterwards one who did him much harm.
Whom I have delivered unto Satan: we meet with the same phrase, 1 Corinthians 5:5:
(hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved on the day of the Lord.)
Hymenaeus and Alexander are two persons. Of Hymenaeus we read, 2 Timothy 2:17,18; he affirmed the resurrection was past, and overthrew the faith of many. Of Alexander we read, 2 Timothy 4:14; he was a great enemy to Paul, the same person, as some judge, mentioned Acts 19:33, then a friend to Paul, but afterwards one who did him much harm.
Whom I have delivered unto Satan: we meet with the same phrase, 1 Corinthians 5:5:
(hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved on the day of the Lord.)
see the notes there. Some think by it is signified a peculiar power granted the apostles, God in those primitive times confirming regular excommunications, by letting Satan loose upon persons excommunicated to torture them; but we find nothing of this in Scripture. I rather think the sense is no more than, whom I excommunicated and cast out of the church, making them of the world again, (as the world is opposed to the church, and kingdom of Christ), which, for the greater terror, the apostle expresseth by this notion of being delivered to Satan, who is called the god of this world, & c.
That they may learn not to blaspheme: not that I might ruin and undo them, but that I might amend them by this exercise of discipline, teaching them to take heed of spreading damnable and pernicious errors to the reproach of God. Or, perhaps, with their perverse opinions (which is very ordinary) they mingled reproachful speeches concerning God.
That they may learn not to blaspheme: not that I might ruin and undo them, but that I might amend them by this exercise of discipline, teaching them to take heed of spreading damnable and pernicious errors to the reproach of God. Or, perhaps, with their perverse opinions (which is very ordinary) they mingled reproachful speeches concerning God.
Job 1:6
Job 1:6 King James Version (KJV)
6 Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them.
There was a day, i.e. a certain time appointed by God.
The sons of God, i.e. the holy angels, so called Job 38:7 Daniel 3:25,28, because of their creation by God, as Adam also was, Luke 3:38, and for their great resemblance of him in power, and dignity, and holiness, and for their filial affection and obedience to him.
Before the Lord, i.e. before his throne, to receive his commands, and to give him an account of their negotiations. Compare 1 Kings 22:19 Zechariah 4:14 Luke 1:19. But you must not think that these things were really done, and that Satan was mixed with the holy angels, or admitted into the presence of God in heaven, to maintain such discourses as this with the blessed God, or that he had formal commission and leave to do what follows; but it is only a parabolical representation of that great truth, that God by his wise and holy providence doth govern all the actions of men and devils to his own ends; it being usual with the great God to condescend to our shallow capacities, and to express himself, as the Jews phrase it, in the language of the sons of men, i.e. in such manner as men use to speak and may understand.
Satan came also among them; being forced to come, and give up his account.
The sons of God, i.e. the holy angels, so called Job 38:7 Daniel 3:25,28, because of their creation by God, as Adam also was, Luke 3:38, and for their great resemblance of him in power, and dignity, and holiness, and for their filial affection and obedience to him.
Before the Lord, i.e. before his throne, to receive his commands, and to give him an account of their negotiations. Compare 1 Kings 22:19 Zechariah 4:14 Luke 1:19. But you must not think that these things were really done, and that Satan was mixed with the holy angels, or admitted into the presence of God in heaven, to maintain such discourses as this with the blessed God, or that he had formal commission and leave to do what follows; but it is only a parabolical representation of that great truth, that God by his wise and holy providence doth govern all the actions of men and devils to his own ends; it being usual with the great God to condescend to our shallow capacities, and to express himself, as the Jews phrase it, in the language of the sons of men, i.e. in such manner as men use to speak and may understand.
Satan came also among them; being forced to come, and give up his account.
And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.
God being here represented as Judge, rightly begins with an inquiry, as the ground of his further proceedings, as he did Genesis 3:94:9.
From going to and fro in the earth; where by thy permission I range about, observing with great diligence all the dispositions and actions of men, and working in them and among them as far as I have liberty and opportunity.
From going to and fro in the earth; where by thy permission I range about, observing with great diligence all the dispositions and actions of men, and working in them and among them as far as I have liberty and opportunity.
And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?
Then Satan answered the LORD, and said, Doth Job fear God for nought?
i.e. Sincerely and freely, and out of pure love and respect to thee? No. It is policy, not piety, that makes him good; he doth not serve thee, but serveth himself of thee, and is a mere mercenary, serving thee for his own ends.
Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land.
Made a hedge about him, i.e. defended him by thy special care and providence from all harms and inconveniencies; which is able to oblige and win persons of the worst tempers.
His house; his children and servants.
His house; his children and servants.
But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.
Put forth thine hand, to wit, in way of justice and severity, as that phrase is used, Isaiah 5:25 Ezekiel 25:7,13,16.
Touch, i.e. afflict or destroy, as this word is used, Genesis 26:11 Ruth 2:9 Psalm 105:15 Zechariah 2:8.
He will curse thee to thy face; he who is now so forward to serve and bless thee, will then openly and boldly blaspheme thy name, and reproach thy providence, as unjust and unmerciful to him.
Touch, i.e. afflict or destroy, as this word is used, Genesis 26:11 Ruth 2:9 Psalm 105:15 Zechariah 2:8.
He will curse thee to thy face; he who is now so forward to serve and bless thee, will then openly and boldly blaspheme thy name, and reproach thy providence, as unjust and unmerciful to him.
And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD.
All that he hath is in thy power; I give thee full power and liberty to deal with his wife, children, servants, and all his estate, whatsoever thy wit or malice shall prompt thee to do.
Upon himself; his person, body or soul.
From the presence of the Lord, i.e. from that place where God was represented as specially present, being forward and greedy to do the mischief which he had permission to do.
Upon himself; his person, body or soul.
From the presence of the Lord, i.e. from that place where God was represented as specially present, being forward and greedy to do the mischief which he had permission to do.
Zechariah 3:2
2 And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?
And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him.
Under the type of Joshua the high priest receiving clean garments, Zechariah 3:1-5, and a covenant of promise from God, Zechariah 3:6,7, Christ, the Branch and Corner-stone, is foretold, Zechariah 3:8-10.
And he; the Lord of hosts, whose servant Zechariah was, and in whose name he spake.
Showed me; in vision represented to me, Zechariah.
Joshua the high priest; for that office was by hereditary right descended on him, and how mean soever his state was, yet still he was that great officer of the church.
Standing; either as accused, and to make his defence; or rather ministering in his office, according to his duty.
Before the angel: this angel was Christ, whose minister, or servant, the high priest was, as well as type of him. Satan; that adversary, as we might render the word, either Satan the devil, or some instrument of his stirred up by him, Sanballat, or, &c.
Standing at his right hand; either because the accusation was true, or to hold his working hand from its work.
To resist him; Joshua.
And he; the Lord of hosts, whose servant Zechariah was, and in whose name he spake.
Showed me; in vision represented to me, Zechariah.
Joshua the high priest; for that office was by hereditary right descended on him, and how mean soever his state was, yet still he was that great officer of the church.
Standing; either as accused, and to make his defence; or rather ministering in his office, according to his duty.
Before the angel: this angel was Christ, whose minister, or servant, the high priest was, as well as type of him. Satan; that adversary, as we might render the word, either Satan the devil, or some instrument of his stirred up by him, Sanballat, or, &c.
Standing at his right hand; either because the accusation was true, or to hold his working hand from its work.
To resist him; Joshua.
And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?
The Lord said, i.e. Christ, the great Redeemer, Restorer, Lord, and Mediator of the church.
The Lord; the great God, Father of our Lord Jesus Christ, who as Mediator rather chooseth to rebuke him in his Father’s name than in his own, though this he could have done.
Rebuke thee; he who was accused was God’s high priest, and to minister in the temple at Jerusalem, the city which God had chosen, in which respect it was sure that God would take cognizance of the matter and judge aright; he would prohibit Satan’s attempts.
Is not this, this man, this Joshua,
a brand plucked out of the fire? like a brand half burnt, or all smutty with long lying in the fire of affliction? Reject him not for this.
The Lord said, i.e. Christ, the great Redeemer, Restorer, Lord, and Mediator of the church.
The Lord; the great God, Father of our Lord Jesus Christ, who as Mediator rather chooseth to rebuke him in his Father’s name than in his own, though this he could have done.
Rebuke thee; he who was accused was God’s high priest, and to minister in the temple at Jerusalem, the city which God had chosen, in which respect it was sure that God would take cognizance of the matter and judge aright; he would prohibit Satan’s attempts.
Is not this, this man, this Joshua,
a brand plucked out of the fire? like a brand half burnt, or all smutty with long lying in the fire of affliction? Reject him not for this.
The Lord; the great God, Father of our Lord Jesus Christ, who as Mediator rather chooseth to rebuke him in his Father’s name than in his own, though this he could have done.
Rebuke thee; he who was accused was God’s high priest, and to minister in the temple at Jerusalem, the city which God had chosen, in which respect it was sure that God would take cognizance of the matter and judge aright; he would prohibit Satan’s attempts.
Is not this, this man, this Joshua,
a brand plucked out of the fire? like a brand half burnt, or all smutty with long lying in the fire of affliction? Reject him not for this.
The Lord said, i.e. Christ, the great Redeemer, Restorer, Lord, and Mediator of the church.
The Lord; the great God, Father of our Lord Jesus Christ, who as Mediator rather chooseth to rebuke him in his Father’s name than in his own, though this he could have done.
Rebuke thee; he who was accused was God’s high priest, and to minister in the temple at Jerusalem, the city which God had chosen, in which respect it was sure that God would take cognizance of the matter and judge aright; he would prohibit Satan’s attempts.
Is not this, this man, this Joshua,
a brand plucked out of the fire? like a brand half burnt, or all smutty with long lying in the fire of affliction? Reject him not for this.
Now Joshua was clothed with filthy garments, and stood before the angel.
At the time Zechariah saw this vision he saw also in what a mean, dirty, and tattered garb he was who represented the high priest. It was the hieroglyphic of Joshua, not Joshua himself.
Filthy garments; emblem of a poor or sinful state, or both.
Stood: see Zechariah 3:1.
Before the angel; the Lord Christ, called the Angel.
Filthy garments; emblem of a poor or sinful state, or both.
Stood: see Zechariah 3:1.
Before the angel; the Lord Christ, called the Angel.
And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.
And he; the Lord Christ, who purifieth his church, who purgeth away her sin, and clothes her with rich and clean garments.
Answered; so the Hebrew, and so this prophet speaks, though no question went before. It is an idiom of that language.
Spake; commanded.
Those that stood before him; some of the attendants, those ministerial angels, who were Christ’s servants, and as such are represented standing before him.
Take away the filthy garments; remove, or cause them to be removed, from him, as altogether unbecoming his person, office, and employments. These filthy garments those angels took away, but another hand takes away what is signified by this emblem.
From him; from this high priest Joshua.
He, Christ, the Lamb of God, said,
Behold, I have caused thine iniquity to pass from thee: what angels could not take away, Christ did; he removed the filth of sin, the guilt and stain of it.
I will clothe, adorn and beautify,
thee, O Joshua, with change of raiment; clean and rich, emblem of graces and spiritual excellencies given to him.
Answered; so the Hebrew, and so this prophet speaks, though no question went before. It is an idiom of that language.
Spake; commanded.
Those that stood before him; some of the attendants, those ministerial angels, who were Christ’s servants, and as such are represented standing before him.
Take away the filthy garments; remove, or cause them to be removed, from him, as altogether unbecoming his person, office, and employments. These filthy garments those angels took away, but another hand takes away what is signified by this emblem.
From him; from this high priest Joshua.
He, Christ, the Lamb of God, said,
Behold, I have caused thine iniquity to pass from thee: what angels could not take away, Christ did; he removed the filth of sin, the guilt and stain of it.
I will clothe, adorn and beautify,
thee, O Joshua, with change of raiment; clean and rich, emblem of graces and spiritual excellencies given to him.
And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the LORD stood by.
And I said: Zechariah takes the boldness to desire that for Joshua which might add to his veneration and authority; and he asks the thing of Christ, or rather Christ commandeth this be done. Let them, who minister before Christ,
set a fair mitre; a rich and beautiful ornament for the head of the high priest; not a crown, which is for royal heads, but a tire, a pontifical ensign.
So they set, as they were commanded by Christ at the request of the prophet.
And clothed him with garments; all the garments which did appertain to the high priest, of which you read Exodus 28:4, which probably were put on, though they are not expressly mentioned here.
The angel, who is the Lord Christ himself,
stood by; withdrew not till all this was done.
set a fair mitre; a rich and beautiful ornament for the head of the high priest; not a crown, which is for royal heads, but a tire, a pontifical ensign.
So they set, as they were commanded by Christ at the request of the prophet.
And clothed him with garments; all the garments which did appertain to the high priest, of which you read Exodus 28:4, which probably were put on, though they are not expressly mentioned here.
The angel, who is the Lord Christ himself,
stood by; withdrew not till all this was done.
And the angel of the LORD protested unto Joshua, saying,
The angel of the Lord, the Lord Christ,
protested; solemnly declared and averted it, gave him to know.
protested; solemnly declared and averted it, gave him to know.
Thus saith the LORD of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by.
Thus saith the Lord of hosts; the Father, whose will Christ reveals to us.
If thou Joshua, wilt walk in my ways; obey the precepts and holy commands of the law.
Wilt keep my charge; the special charge and office of the high priest.
Thou shalt also judge my house: be chief and ruler in the temple, and in the things that pertain to the worship of God there.
And shalt also keep my courts; not as a door-keeper or servant, but as the chief, on whom others may wait and give attendance; and at last shalt have place among glorious angels, Hebrews 12:22.
Thus saith the Lord of hosts; the Father, whose will Christ reveals to us.
If thou Joshua, wilt walk in my ways; obey the precepts and holy commands of the law.
Wilt keep my charge; the special charge and office of the high priest.
Thou shalt also judge my house: be chief and ruler in the temple, and in the things that pertain to the worship of God there.
And shalt also keep my courts; not as a door-keeper or servant, but as the chief, on whom others may wait and give attendance; and at last shalt have place among glorious angels, Hebrews 12:22.
If thou Joshua, wilt walk in my ways; obey the precepts and holy commands of the law.
Wilt keep my charge; the special charge and office of the high priest.
Thou shalt also judge my house: be chief and ruler in the temple, and in the things that pertain to the worship of God there.
And shalt also keep my courts; not as a door-keeper or servant, but as the chief, on whom others may wait and give attendance; and at last shalt have place among glorious angels, Hebrews 12:22.
Thus saith the Lord of hosts; the Father, whose will Christ reveals to us.
If thou Joshua, wilt walk in my ways; obey the precepts and holy commands of the law.
Wilt keep my charge; the special charge and office of the high priest.
Thou shalt also judge my house: be chief and ruler in the temple, and in the things that pertain to the worship of God there.
And shalt also keep my courts; not as a door-keeper or servant, but as the chief, on whom others may wait and give attendance; and at last shalt have place among glorious angels, Hebrews 12:22.
Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH.
Hear now; hitherto thou hast been entertained with emblems and hieroglyphics, but now, O Joshua, hear what these mean.
And thy fellows; the other priests, thy associates in the priestly office, though inferior to thee.
That sit before thee; as assessors or coadjutors in a council or assembly; the high priest as president, the other as members of the council sat with him; to let them know what these types mean.
They are men wondered at; the worldly, profane, unbelieving, and ignorant sort of Jews wonder at them, and their hopes; at their labour and expenses in attempting to build such a house, with so little helps to raise such a structure out of rubbish.
I, God the Father, will bring forth a much more wonderful work.
My servant the Branch; Christ, Messiah, the Branch, Isaiah 4:2 11:1 Jeremiah 33:15.
Hear now; hitherto thou hast been entertained with emblems and hieroglyphics, but now, O Joshua, hear what these mean.
And thy fellows; the other priests, thy associates in the priestly office, though inferior to thee.
That sit before thee; as assessors or coadjutors in a council or assembly; the high priest as president, the other as members of the council sat with him; to let them know what these types mean.
They are men wondered at; the worldly, profane, unbelieving, and ignorant sort of Jews wonder at them, and their hopes; at their labour and expenses in attempting to build such a house, with so little helps to raise such a structure out of rubbish.
I, God the Father, will bring forth a much more wonderful work.
My servant the Branch; Christ, Messiah, the Branch, Isaiah 4:2 11:1 Jeremiah 33:15.
And thy fellows; the other priests, thy associates in the priestly office, though inferior to thee.
That sit before thee; as assessors or coadjutors in a council or assembly; the high priest as president, the other as members of the council sat with him; to let them know what these types mean.
They are men wondered at; the worldly, profane, unbelieving, and ignorant sort of Jews wonder at them, and their hopes; at their labour and expenses in attempting to build such a house, with so little helps to raise such a structure out of rubbish.
I, God the Father, will bring forth a much more wonderful work.
My servant the Branch; Christ, Messiah, the Branch, Isaiah 4:2 11:1 Jeremiah 33:15.
Hear now; hitherto thou hast been entertained with emblems and hieroglyphics, but now, O Joshua, hear what these mean.
And thy fellows; the other priests, thy associates in the priestly office, though inferior to thee.
That sit before thee; as assessors or coadjutors in a council or assembly; the high priest as president, the other as members of the council sat with him; to let them know what these types mean.
They are men wondered at; the worldly, profane, unbelieving, and ignorant sort of Jews wonder at them, and their hopes; at their labour and expenses in attempting to build such a house, with so little helps to raise such a structure out of rubbish.
I, God the Father, will bring forth a much more wonderful work.
My servant the Branch; Christ, Messiah, the Branch, Isaiah 4:2 11:1 Jeremiah 33:15.
For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day.
Here is an ellipsis, and to make it up we must repeat that of the 8th verse,
Hear now, & c. For behold, (pointing to a particular stone,) that stone which I have laid, saith God, in the sight of Joshua, or which he saw laid in the building of the temple; on that one stone are seven eyes; and Joshua and his fellows are commanded to observe it, the meaning of which the angel will suggest to them presently. It is not improbable this one stone might be a corner-stone, and a principal corner-stone, and the eyes engraven on it so placed that they might look many ways; so it will be a more exact emblem of Christ the chief Cornerstone, and of his perfect knowledge and wisdom, fitting him to govern his church and provide for it.
I will engrave the graving; the engraving engraved, i.e. most artificially, lively, and with excellent contrivance.
And I will remove; or, and I have removed, I have pardoned the iniquity of this land at once. Thus the emblem or type, which I shall once more set before you in plainer words than those of our version. Hear now, O Joshua, thou and thy fellows, for behold there is one stone, and on that stone seven eyes, most curiously engraved, and this laid in thy sight, and in the sight of thy fellows: this learn by it, that the temple, founded on such a corner-stone, built by the wisdom of the chief Builder, guarded and watched over by all-seeing Providence, is the blessing and honour of that people, whose sins are all forgiven. The further spiritual meaning discovers the Messiah the chief Corner-stone, the gospel church founded thereon, guided by perfect wisdom, and preserved by never-erring Providence, and blest with the pardon of all her sins, taken away in one day, by the meritorious death of her Redeemer.
Hear now, & c. For behold, (pointing to a particular stone,) that stone which I have laid, saith God, in the sight of Joshua, or which he saw laid in the building of the temple; on that one stone are seven eyes; and Joshua and his fellows are commanded to observe it, the meaning of which the angel will suggest to them presently. It is not improbable this one stone might be a corner-stone, and a principal corner-stone, and the eyes engraven on it so placed that they might look many ways; so it will be a more exact emblem of Christ the chief Cornerstone, and of his perfect knowledge and wisdom, fitting him to govern his church and provide for it.
I will engrave the graving; the engraving engraved, i.e. most artificially, lively, and with excellent contrivance.
And I will remove; or, and I have removed, I have pardoned the iniquity of this land at once. Thus the emblem or type, which I shall once more set before you in plainer words than those of our version. Hear now, O Joshua, thou and thy fellows, for behold there is one stone, and on that stone seven eyes, most curiously engraved, and this laid in thy sight, and in the sight of thy fellows: this learn by it, that the temple, founded on such a corner-stone, built by the wisdom of the chief Builder, guarded and watched over by all-seeing Providence, is the blessing and honour of that people, whose sins are all forgiven. The further spiritual meaning discovers the Messiah the chief Corner-stone, the gospel church founded thereon, guided by perfect wisdom, and preserved by never-erring Providence, and blest with the pardon of all her sins, taken away in one day, by the meritorious death of her Redeemer.
In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig tree.
In that day of building my temple, when it is finished, and in the day of removing the sins of my people, literally referring to the returned captive Jews; mystically, to the whole church in gospel days, when Christ, the chief Cornerstone, shall have purged away sin, and established his church.
Shall ye call every man his neighbour; invite with love and peace, such as becomes neighbours, who are partakers of the same grace of God, and blessings of a Redeemer.
Under the vine; to feast or refresh themselves under the pleasing shadow, and with the sweet, delicious fruit of the vine and fig tree, of both which there were ever greatest store, and of choicest taste, when the people of God, the Jews, did obey, worship, and fear the Lord, and long for the Messiah, and loved each other.
Shall ye call every man his neighbour; invite with love and peace, such as becomes neighbours, who are partakers of the same grace of God, and blessings of a Redeemer.
Under the vine; to feast or refresh themselves under the pleasing shadow, and with the sweet, delicious fruit of the vine and fig tree, of both which there were ever greatest store, and of choicest taste, when the people of God, the Jews, did obey, worship, and fear the Lord, and long for the Messiah, and loved each other.
Revelation 3:9 King James Version (KJV)
9 Behold, I will make those of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.
The Faithful Church
7 “And to the [e]angel of the church in Philadelphia write,
‘These things says He who is holy, He who is true, “He who has the key of David,He who opens and no one shuts, and shuts and no one opens”: 8 “I know your works. See, I have set before you an open door, [f]and no one can shut it; for you have a little strength, have kept My word, and have not denied My name. 9 Indeed I will make those of the synagogue of Satan, who say they are Jews and are not, but lie—indeed I will make them come and worship before your feet, and to know that I have loved you. 10 Because you have kept [g]My command to persevere, I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth. 11 [h]Behold, I am coming quickly! Hold fast what you have, that no one may take your crown. 12 He who overcomes, I will make him a pillar in the temple of My God, and he shall go out no more. I will write on him the name of My God and the name of the city of My God, the New Jerusalem, which comes down out of heaven from My God. And I will write on him My new name.
13 “He who has an ear, let him hear what the Spirit says to the churches.” ’
Revelations 12:9
Revelation 12:9 King James Version (KJV)
9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him
The Woman, the Child, and the Dragon
12 Now a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a garland of twelve stars. 2 Then being with child, she cried out in labor and in pain to give birth.
3 And another sign appeared in heaven: behold, a great, fiery red dragon having seven heads and ten horns, and seven diadems on his heads. 4 His tail drew a third of the stars of heaven and threw them to the earth. And the dragon stood before the woman who was ready to give birth, to devour her Child as soon as it was born. 5 She bore a male Child who was to rule all nations with a rod of iron. And her Child was caught up to God and His throne. 6 Then the woman fled into the wilderness, where she has a place prepared by God, that they should feed her there one thousand two hundred and sixty days.
Satan Thrown Out of Heaven
7 And war broke out in heaven: Michael and his angels fought with the dragon; and the dragon and his angels fought, 8 but they [a]did not prevail, nor was a place found for [b]them in heaven any longer. 9 So the great dragon was cast out, that serpent of old, called the Devil and Satan, who deceives the whole world; he was cast to the earth, and his angels were cast out with him.
10 Then I heard a loud voice saying in heaven, “Now salvation, and strength, and the kingdom of our God, and the power of His Christ have come, for the accuser of our brethren, who accused them before our God day and night, has been cast down. 11 And they overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death. 12 Therefore rejoice, O heavens, and you who dwell in them! Woe to the inhabitants of the earth and the sea! For the devil has come down to you, having great wrath, because he knows that he has a short time.”
The Woman Persecuted
13 Now when the dragon saw that he had been cast to the earth, he persecuted the woman who gave birth to the male Child. 14 But the woman was given two wings of a great eagle, that she might fly into the wilderness to her place, where she is nourished for a time and times and half a time, from the presence of the serpent. 15 So the serpent spewed water out of his mouth like a flood after the woman, that he might cause her to be carried away by the flood. 16 But the earth helped the woman, and the earth opened its mouth and swallowed up the flood which the dragon had spewed out of his mouth. 17 And the dragon was enraged with the woman, and he went to make war with the rest of her offspring, who keep the commandments of God and have the testimony of Jesus [c]Christ.
Revelations 20:7
7 And when the thousand years are expired, Satan shall be loosed out of his prison,
When the long time expressed under the notion of a thousand years shall be expired, God shall take off his restraint from the devil, so as he shall influence the wicked of the earth once more to make opposition to his church.
NOW JUST WHAT ARE THOSE BOOKS YOUR GRANDMOTHER TOLD YOU ABOUT AND WHAT DOES IT HAVE TO DO WITH YOU?
Books
My sweet grandmother told me that God has a book on ME where God wrote down the good and bad that I had done. I was encouraged to remember that God would open that book on the day I went to Heaven and what was written there would determine whether I would get to stay in Heaven or go to Hell. That image has always remained with me. So, what does the Bible say about those books?
And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.
The former verses gave us an account of Christ, the great Judge of the quick and the dead in the last day; the Lord Jesus Christ sat upon a throne of glory, about to execute his last holy and righteous judgment. Now he describes the persons to be judged, viz. all, both
So of whom are the books written? Both the small and the great.
And the books were opened: to show the justice and righteousness according to which this Judge would proceed, books are said to be opened. What books?
So of whom are the books written? Both the small and the great.
And the books were opened: to show the justice and righteousness according to which this Judge would proceed, books are said to be opened. What books?
1. The book of God’s law; what all men should have done;
2. the two latter will discover what they have thought, spake, or done in the flesh.
- 1. the book of God’s omniscience;
- . the book of men’s consciences.
Revelation 3:5 He that overcomes, the same shall be clothed in white raiment, and I will not blot out his name from the book of life, but I will confess his name before my father and before his angels.
And the dead were judged out of those things which were written in the books, according to their works; according to these books shall the last judgment be,
Romans 2:16, with respect had unto every one’s work.
In the day when God will judge the secrets of men according to Jesus Christ according to my gospel
Organization of Angels
One Archangel is named Michael (Jude 9)
Chief Princes (Dan. 10:13)
Ruling angels (Eph. 3:10)
Guardian Angels (for all, Heb. 1:14; for children, Matt. 18:10
Seraphim (Isa. 6 1-3), Have to do with worship of God
Seraphim (Isa. 6 1-3), Have to do with worship of God
Cherubim (Gen. 3:22-24) Guarding Holiness of God
Elect Angels (1 Tim. 5:21)
Only 3 high ranking angels are mentioned in the Bible: Lucifer, Michael and Gabriel
Michael
https://lifehopeandtruth.com/prophecy/understanding-the-book-of-daniel/angels/michael-the-archangel/
Michael is the only other high-ranking angel mentioned in the Bible, being identified by name five times. Michael is a personal name, meaning, “Who is like God” (Holman Bible Dictionary, “Michael”).
Michael is also the only angel specifically called an archangel in the Bible (Jude 1:9). The word archangelcomes from the Greek word archaggelos, which means “archangel” or “chief of the angels” (Strong’s Lexicon).
Michael, a rescuing angel
Michael first appears in the Bible during a vision given to the prophet Daniel. Daniel is told by an angel (likely Gabriel, since he had spoken to Daniel earlier) that he was held back from coming to Daniel. The angel said he “had been left alone there with the kings of Persia,” and that “the prince of the kingdom of Persia withstood” or hindered him for 21 days. Michael then came to the angel’s aid (Daniel 10:13).
The angel said to Daniel regarding that event, “There is no one who stands firmly with me against these forces except Michael your prince” (verse 21, New American Standard Bible).
Daniel’s prayers were in response to a prophetic message that had been revealed to him (verse 1). Michael was instrumental in helping the angel get to Daniel when some spiritual obstacle was hindering him.
The hindrance is called the “prince of the kingdom of Persia.” This “prince” is distinguished from the “kings of Persia,” human rulers with whom the angel had been left alone. As Michael the archangel is also called a “prince” in this same verse, and the passage refers to the “prince of Persia” and then the future “prince of Greece” in verse 20, it appears that these “princes” are not the human kings or rulers of these nations, but the evil spirit beings who are working behind the scenes.
Michael, a chief prince
The Bible identifies Michael as “one of the chief princes,” which implies two things.
First, it implies that angels are divided into ranks and orders.
Second, it implies that there are other spirit beings who also bear the title of “chief prince.” The word rendered “prince” means “a leader, commander, or chief, as of troops” (Albert Barnes’ Notes on the Bible).Michael, a warrior
The apostle John also recorded a vision he had that included Michael: “War broke out in heaven: Michael and his angels fought with the dragon; and the dragon and his angels fought” (Revelation 12:7). This reveals what we would think of as opposing captains or generals commanding their respective armies.
Michael, a holy, righteous angel, is seen leading the righteous angels in a fight against the “dragon”—which is Satan, the chief of the demons—and the spirit beings following him (see also Matthew 25:31, 41; Revelation 20:2).
Michael, defender of God’s will
The apostle Jude gives another view of the struggle in the spirit world. He describes how Michael the archangel disputed with Satan about the body of Moses (Jude 1:9-10). The Old Testament does not directly explain why there was a contention over Moses’ dead body, but the writer of the closing thoughts in the book of Deuteronomy explained that nobody knew where the grave of Moses was located (Deuteronomy 34:6).
Perhaps God concealed the location of Moses’ grave in order to prevent superstitious pilgrimages there or to keep his remains from being turned into an object of idolatrous veneration as the Israelites had a penchant for doing with other objects (Judges 8:26-27; 2 Kings 18:4).
Michael, a respectful angel
Another lesson for us in this narrative is the manner in which Michael contended with Satan. Jude 1:9 says Michael “dared not bring against him [Satan] a reviling accusation, but said, ‘The Lord rebuke you!’”
Jude’s subject was ungodly men who rejected legitimate authority and spoke evil of dignitaries. Jude pointed out that even the great archangel Michael would not hurl epithets or judgments at Satan, but rather turned the matter over to God (Satan’s superior) to deal with him. Jude sets this as the proper example for us to follow.
Michael, a guardian angel
God’s Word reveals that the archangel Michael has an important role as defender or guardian of God’s people: “At that time Michael shall stand up, the great prince who stands watch over the sons of your people” (Daniel 12:1). To “stand up” comes from the Hebrew word amad, which means “to interpose; to
Another lesson for us in this narrative is the manner in which Michael contended with Satan. Jude 1:9 says Michael “dared not bring against him [Satan] a reviling accusation, but said, ‘The Lord rebuke you!’”
Jude’s subject was ungodly men who rejected legitimate authority and spoke evil of dignitaries. Jude pointed out that even the great archangel Michael would not hurl epithets or judgments at Satan, but rather turned the matter over to God (Satan’s superior) to deal with him. Jude sets this as the proper example for us to follow.
Michael, a guardian angel
God’s Word reveals that the archangel Michael has an important role as defender or guardian of God’s people: “At that time Michael shall stand up, the great prince who stands watch over the sons of your people” (Daniel 12:1). To “stand up” comes from the Hebrew word amad, which means “to interpose; to come forth to render aid” (Strong’s Lexicon). The time setting of this prophecy is the end of the age (verse 4).
There is a coming time of great trouble when God will give the archangel Michael the job of intervening for God’s people.The “sons of your [Daniel’s] people” can refer to the descendants of Israel or to God’s saints. To learn more about Daniel, see the articles in the section “Understanding the Book of Daniel.” To help you identify what nations make up the modern descendants of Israel and understand why it is important for you to know, please see our article “12 Tribes of Israel” and the section on “America in Prophecy.”
As noted, the phrase “the sons of your people” can include faithful Christians living in the last days. The apostle Paul explained, “If you are Christ’s, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:29). “Therefore know that only those who are of faith are sons of Abraham” (verse 7). This tells us that the followers of Jesus Christ now make up spiritual Israel (Galatians 6:16).
The “time of trouble” spoken of in Daniel 12:1 is a reference to a future time of great distress, also called the time of Jacob’s trouble, that is yet ahead for the descendants of ancient Israel. Jesus referred to this traumatic time as a period of “great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be” (Matthew 24:21; compare Revelation 6:9-11).
The Great Tribulation will affect the descendants of ancient Israel, God’s faithful people and the world at large. We should also note that Daniel’s people are found “written in the book”—a reference to the Book of Life—and that at that time they will be delivered (Daniel 12:1).
Gabriel
The angel Gabriel is a messenger who was entrusted to deliver several important messages on God’s behalf. Gabriel appears to at least three people in the Bible: first to the prophet Daniel (Daniel 8:16); next to the priest Zechariah to foretell and announce the miraculous birth of John the Baptist (Luke 1:19); and finally to the virgin Mary to tell her that she would conceive and bear a son (Luke 1:26–38). Gabriel’s name means “God is great,” and, as the angel of the annunciation, he is the one who revealed that the Savior was to be called “Jesus” (Luke 1:31).
The first time we see Gabriel, he appears to Daniel after the prophet had a vision. Gabriel’s role is to explain the vision to Daniel (Daniel 8:16). Gabriel’s appearance was that of a man (Daniel 8:15; 9:21). When Gabriel visited Daniel a second time, he came to him “in swift flight at the time of the evening sacrifice” (Daniel 9:21). Gabriel’s “flight” might suggest wings, but wings are not mentioned. It is also clear that Gabriel’s appearance was rather terrifying, as Daniel fell on his face at the sight of him (Daniel 8:17) and was sick for days after his experience with the angel and the vision (Daniel 8:27).
In Daniel 10 we see another interaction between the prophet and “one in the likeness of the children of men” (verse 16); however, no name is given to this messenger. The angel says he has come to help Daniel understand his vision, so it is very possible that this passage is also referring to the angel Gabriel. From the language in the passage, it is also possible that there are actually two angels with Daniel—one speaking to him and another strengthening him so that he can respond (Daniel 10:16, 18). The angel also refers to a battle occurring in the spiritual realms. This angel, who we can reasonably assume is Gabriel, and the angel Michael were apparently engaged in battle with a series of demonic kings and princes, including those called the prince or kings of Persia (verse 13) and the prince of Greece (verse 20).
Gabriel says that he was sent from heaven in specific answer to Daniel’s prayer. Gabriel had left to bring the answer as soon as Daniel started praying (Daniel 10:12). But Gabriel ran into trouble on the way: “The prince of the kingdom of Persia withstood me twenty-one days” (Daniel 10:13) and actually kept him from coming to Daniel as quickly as he might have otherwise. Here we have a glimpse into the spiritual world and the battles taking place behind the scenes. The holy angels such as Gabriel are performing God’s will, but they are resisted by other spiritual beings who only want wickedness in the world.
Gabriel’s message to the priest Zechariah, the father of John the Baptist, was delivered in the temple as Zechariah was ministering before the Lord. Gabriel appeared to the right of the altar of incense (Luke 1:11), a symbol of prayer, and told Zechariah that his prayers had been heard (verse 13). Zechariah’s barren wife, Elizabeth, was going to conceive and bear a son; this miraculous child was to be named John, and he would fulfill the prophecy of the coming of Elijah (verse 17; cf. Malachi 4:5). Gabriel’s message was met with disbelief, so Gabriel struck the doubting priest dumb until the day of the child’s circumcision (Luke 1:20, 59–64).
Gabriel’s appearance to Mary was to announce the virgin birth of the Lord Jesus Christ. The mother of the Messiah was assured of her favor with God (Luke 1:30) and told that her Son would fulfill the Davidic Covenant: “He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over Jacob’s descendants forever; his kingdom will never end” (verses 32–33). In response to Mary’s question about how this was to happen, since she was a virgin, the angel Gabriel said the conception would be the result of the Holy Spirit’s work in her, and therefore “the holy one to be born will be called the Son of God” (verse 35).
In all three appearances, Gabriel was met with fear, and he had to begin his conversations with words of comfort and cheer for Daniel, Zechariah, and Mary. It is possible that Gabriel was also the angel that appeared to Joseph in Matthew 1:20, but this is not certain, since that angel is unnamed in Scripture. What we do know is that Gabriel is one of God’s good and holy angels. He has a favored position as an angel who “stands in the presence of God” (Luke 1:19), and he was selected to deliver important messages of God’s particular love and favor to individuals chosen to be part of God’s plan.
https://www.gotquestions.org/angel-Gabriel.html
Along with the Word of God, the Power, and the Gifts of the Holy Spirit working on our behalf, we also have countless millions of angels at our disposal in the same way that Jesus did when he was arrested in Gethsemane.... "do you not suppose that I can call on my Father to provide at a moment's notice more than twelve legions of angels" (Mat 26:53).
Psalm 91 is worth reading and studying because it refers to the protection the Father provides for all His children who find themselves in dangerous circumstances. It informs us that by remaining in a close relationship with God. He promises to rescue us from: the snare of the Fowler, the destroying pestilence, the terror by night, the arrow by day, and from plagues, the wicked, evil, and affliction.
Then, in verse 11, it says, "for to His angels He has given command about you, that they guard you in all your ways." And again in verse 13, it says: "you shall tread upon the asp and the viper; you shall trample down the lion and the dragon." Notice that it says, "you will". It is "we" who do it! By what power? By the power of God, of course. That is "our" authority and, let's face it, "if God is for us, who can be against us?" (Rom 8:31) It stands to reason that if God is for us everything that is of God is for us too. We are never alone as much as we may think that we are. God's angels are ever present to help us in all that we do.
Psalm 91
Assurance of God’s Protection
1 You who live in the shelter of the Most High,
who abide in the shadow of the Almighty,[a]
2 will say to the Lord, ‘My refuge and my fortress;
my God, in whom I trust.’
3 For he will deliver you from the snare of the fowler
and from the deadly pestilence;
4 he will cover you with his pinions,
and under his wings you will find refuge;
his faithfulness is a shield and buckler.
5 You will not fear the terror of the night,
or the arrow that flies by day,
6 or the pestilence that stalks in darkness,
or the destruction that wastes at noonday.
who abide in the shadow of the Almighty,[a]
2 will say to the Lord, ‘My refuge and my fortress;
my God, in whom I trust.’
3 For he will deliver you from the snare of the fowler
and from the deadly pestilence;
4 he will cover you with his pinions,
and under his wings you will find refuge;
his faithfulness is a shield and buckler.
5 You will not fear the terror of the night,
or the arrow that flies by day,
6 or the pestilence that stalks in darkness,
or the destruction that wastes at noonday.
7 A thousand may fall at your side,
ten thousand at your right hand,
but it will not come near you.
8 You will only look with your eyes
and see the punishment of the wicked.
ten thousand at your right hand,
but it will not come near you.
8 You will only look with your eyes
and see the punishment of the wicked.
9 Because you have made the Lord your refuge,[b]
the Most High your dwelling-place,
10 no evil shall befall you,
no scourge come near your tent.
the Most High your dwelling-place,
10 no evil shall befall you,
no scourge come near your tent.
11 For he will command his angels concerning you
to guard you in all your ways.
12 On their hands they will bear you up,
so that you will not dash your foot against a stone.
13 You will tread on the lion and the adder,
the young lion and the serpent you will trample under foot.
to guard you in all your ways.
12 On their hands they will bear you up,
so that you will not dash your foot against a stone.
13 You will tread on the lion and the adder,
the young lion and the serpent you will trample under foot.
14 Those who love me, I will deliver;
I will protect those who know my name.
15 When they call to me, I will answer them;
I will be with them in trouble,
I will rescue them and honour them.
16 With long life I will satisfy them,
and show them my salvation.
I will protect those who know my name.
15 When they call to me, I will answer them;
I will be with them in trouble,
I will rescue them and honour them.
16 With long life I will satisfy them,
and show them my salvation.
Angels are countless in number. (Rev.5:11)
"Their cavalry troops whose count I heard were two hundred million in number." (Rev 9:16) Angels are immortal Celestial Spirits created by God. They are created to represent Him and to guard His interests (Ps.148: 5-6). Angels were created before God created the world (Job.1:6,).
Angels do not have corporal bodies but they can manifest themselves in human form. An example of this is seen in the account of Lot regarding Sodom and Gomorrah (Gen.19, Acts.10:30, Tobit 12:11-22).
Celestial Beauty.
Occasionally angels will appear in all their celestial beauty and glory (Matt 28:3, Dan.10:5-6). In Daniel 10: 12-14, and verses 20-21, you will see Gabrielle and Michael in their role of bringing an answer to prayer and how they deal with the demonic angel of the kingdom of Persia.
Angels do not marry.
They are pure spirit beings and are referred to as a 'company' rather than a 'race'. They are always referred to in the masculine gender. (Matt.22:30, Luke 20: 34-36). St. Thomas Aguinas tells us that because angels are referred to as a company and not a race they cannot procreate; they are pure spirit beings with no need of a body or its attributes. In whatever body they might have appeared are only apparant bodies for our comfort when encountering them.
Angels have different functions.
Angels have different functions and are created for specific tasks and they have various levels of authority which include: "Thrones", "Dominions", "Seraphim", "Cherubim", "Angels", "Archangels", and "Guardian Angels" (Col. 1:16, Jude 9.). Guardian Angels are given to children when they are born and are there to minister to them throughout their life (Matt. 18; 10).
Matthew 18:10
See that you do not despise one of these little ones, for I say to you that their angels in heaven continually see the face of My Father who is in heaven.
Angelic worship.
Angels worship before the Throne of God and serve Him day and night (Ps. 148: 2, Tobit 12:15, Heb. 1:6, Rev. 4: 5-8). The angels celebrate before the Throne of God every time a sinner repents and turns to God. (Luke 15; 10,) Just think how much Heaven will rejoice when we really get moving with Evangelisation!
Angels escort Christians to heaven when they die (Luke 16:22)
Luke 16:22 New Revised Standard Version, Anglicised (NRSVA)
22 The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried.
Malachi 3:16
The Reward of the Faithful
16 Then those who revered the Lord spoke with one another. The Lord took note and listened, and a book of remembrance was written before him of those who revered the Lord and thought on his name. 17 They shall be mine, says the Lord of hosts, my special possession on the day when I act, and I will spare them as parents spare their children who serve them. 18 Then once more you shall see the difference between the righteous and the wicked, between one who serves God and one who does not serve him.
Revelation 20:15 New International Version (NIV)
15 Anyone whose name was not found written in the book of life was thrown into the lake of fire.
Angels are Messengers of God not ascended masters.
Angels are messengers of God to His people (Zech. 1: 9, 13-14, 19 Luke 1:11-20, Luke. 1:26-38) and it is this encounter that dominates our Christmas celebration. However, appearances of the angels are usually brief and formal. They are aimed at improving our relationship with the Lord rather than attracting attention to themselves (Revelation 22: 8-9)
We will judge the Angels.
Until we enter the fullness of our redemption the angels enjoy a superior position to us, but they will then serve under us as the Bride of Christ when we become the elite of all God's creation (Rev. 21: 9-14, 2Tim.2:12). We will even judge the angels (1Cor.6:3).
However, because angels are so magnificent, people have fallen into the sin of angel-worship. To us they may seem like God Himself, but to God they are as far away from His perfection as your dog is to you. We must always remember that the angels, good and bad, are creatures, they are not gods. Saint Thomas Aquinas points out that the angels are not supernatural simply because the condition of an angel as a created being is natural to his state. God and God alone is the only supernatural being. So the Bible warns us not to worship angels (Col. 1:18, - Rev. 19: 10). No holy angel of God will accept homage or worship from humans. If one ever does, it is a clear sign that it is a demon in disguise.
God's Holy Angels are ever present to help us.
It is comforting to know whom and what you have working on your side. Angels and Christians are partners and allies in the spiritual warfare in which we find ourselves. They assist us to dislodge Satan from his stronghold in the world. When Intercessors come together and prayer prevails it brings powerful angels to aid and assist us to hinder the workings of Satan (Hebrews 1:4, Daniel 10:12-13).
Hebrews 1:4 God Has Spoken by His Son
1 Long ago God spoke to our ancestors in many and various ways by the prophets, 2 but in these last days he has spoken to us by a Son,[a] whom he appointed heir of all things, through whom he also created the worlds. 3 He is the reflection of God’s glory and the exact imprint of God’s very being, and he sustains[b] all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high, 4 having become as much superior to angels as the name he has inherited is more excellent than theirs.
The Son Is Superior to Angels
5 For to which of the angels did God ever say,
‘You are my Son;
today I have begotten you’?
today I have begotten you’?
Or again,
‘I will be his Father,
and he will be my Son’?
and he will be my Son’?
6 And again, when he brings the firstborn into the world, he says,
‘Let all God’s angels worship him.’
7 Of the angels he says,
‘He makes his angels winds,
and his servants flames of fire.’
and his servants flames of fire.’
8 But of the Son he says,
‘Your throne, O God, is[c] for ever and ever,
and the righteous sceptre is the sceptre of your[d] kingdom.
9 You have loved righteousness and hated wickedness;
therefore God, your God, has anointed you
with the oil of gladness beyond your companions.’
and the righteous sceptre is the sceptre of your[d] kingdom.
9 You have loved righteousness and hated wickedness;
therefore God, your God, has anointed you
with the oil of gladness beyond your companions.’
10 And,
‘In the beginning, Lord, you founded the earth,
and the heavens are the work of your hands;
11 they will perish, but you remain;
they will all wear out like clothing;
12 like a cloak you will roll them up,
and like clothing[e] they will be changed.
But you are the same,
and your years will never end.’
and the heavens are the work of your hands;
11 they will perish, but you remain;
they will all wear out like clothing;
12 like a cloak you will roll them up,
and like clothing[e] they will be changed.
But you are the same,
and your years will never end.’
13 But to which of the angels has he ever said,
‘Sit at my right hand
until I make your enemies a footstool for your feet’?
until I make your enemies a footstool for your feet’?
14 Are not all angels[f] spirits in the divine service, sent to serve for the sake of those who are to inherit salvation?
The role of the angels and the role of the Holy Spirit are very different even though they are companion roles in our lives by assisting us to build the Church and in establishing the Kingdom of God where we live. The difference lies in that the role of the angels is to administer material affairs. The role of the Holy Spirit is to reveal the mind of God and to make Jesus known. Matthew 4:11 shows this distinction clearly; Jesus was "led" by the Spirit, "taught" by the Spirit, and "filled" with the Spirit, but He was "defended" and 'fed' by the angels.
Angels are also territorial spirits and are assigned to particular earthly territories.
The Archangel Michael is the Guardian Angel of Israel (and ours too). The Bible shows us that cities are under angelic guardianship (Dan. 12:1, Ezek. 9:1, Acts.16:9, Acts.10:30). When we read Revelations Chapters 2 and 3, we can see this clearly: "To the presiding spirit of the Church in Ephesus". The "presiding spirit" = literally; angels. (NAB footnotes). Angels were thought of as being in charge of whole communities and individuals alike. (Matt. 18:10, Acts 12:15)."Only God is home for the love of the angels, just as he is for us. The angels must make their way home, for love's fire is the Divine Flame, or there is no warmth." (St Thomas Aquinas Summa Theologica / Hebrews. 1:7).
It was love's flame that warmed the heart of a young virgin when the Archangel Gabrielle came to announce the good news that a saviour was to be born. It is Gabrielle that God sends to announce "Good News."
Every major proclamation of God was announced by Gabrielle and considering that Mary would have been well acquainted with the angelic tradition of her faith such as we have looked at here. It's not so surprising that she was a little afraid when she was confronted with such a being as Gabrielle although her fear was that of respect rather than that born of a lack of faith. It was her faith to say yes that brought about the greatest miracle of God in all of history, past, present and future.
When the time came for the Saviour to enter into the world, angels appeared to shepherds and proclaimed the "good news" of a Saviour born. The Glory of God shone around them with an angelic multitude of the Heavenly Host, praising God and saying, "Glory to God in the highest, and peace to those on whom His favour rests" (Luke.2:9-14). The Shepherds saw that Glory on that first Christmas night and Mary treasured these things in her heart (Luke 2:19).
What are his promises?
Psalm 91 Amplified Bible (AMP)
Security of the One Who Trusts in the Lord.
14
“Because he set his love on Me, therefore I will save him;
I will set him [securely] on high, because he knows My name [he confidently trusts and relies on Me, knowing I will never abandon him, no, never].
15
“He will call upon Me, and I will answer him;
I will be with him in trouble;
I will rescue him and honor him.
16
“With a long life I will satisfy him
And I will let him see My salvation.”
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