The Evil Day in which We Live

The Evil Day in which We Live

By Al Stoner

“The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come” (Isa. 57:1).  “Yea, truth faileth; and he that departeth from evil maketh himself a prey: and the LORD saw it, and it displeased him that there was no judgment” (Isa. 59:15).

To anyone today with enough courage to speak a word in behalf of the LORD and His Christ, the increasingly common response of those of this wicked generation is that which was summarized by the Prophet Isaiah: “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us” (Isa. 30:11).  Jesus said, on the eve of His betrayal and crucifixion, “If the world hate you, ye know that it hated Me before it hated you” (Jn. 15:18).  And John, echoing the words of the Master, wrote, “Marvel not, my brethren, if the world hate you” (I Jn. 3:13).  Those who are in Christ are not to be seeking the world’s hatred as proof of their association with Him.  Rather, all who are faithful to the Lord Jesus Christ will eventually find themselves becoming the objects of the world’s scorn and hatred, because they belong to Christ.

The love for righteousness and the hatred of iniquity are at the very center and core of faith in the Lord Jesus Christ, because of who Christ is in His essential Person.  He uncompromisingly loves righteousness and hates iniquity, and those whom He is reconciling to God have, in their measure, the same mind that He does with regard to good and evil.  Therefore, marvel not, if the world hate you. (Any purported “christ” that minimizes the issues pertaining to righteousness and unrighteousness, good and evil, is a false christ.)

Evil Men are Waxing Worse and Worse. “The Psalmist lamented, “I have seen the wicked in great power, and spreading himself like a green bay tree” (Ps. 37:35).  This is an exceedingly grievous phenomenon that is witnessed in every generation, except where the grace of God has taken hold of men, and turned them from darkness unto light, setting them on the upward pathway to glory.

Spreading himself like a green bay tree.  Like a tree planted in its native soil.  The wicked, in their brazen disregard for, and hatred of, the LORD, and His Christ, often seek to extend their evil influence over other men while they are here in the shortened time alloted to them.  But let righeous men and women take heart and be of good courage.  The meek shall indeed inherit the earth.  And of the poor in spirit, and to those who are persecuted for righteousness’ sake, the blessed Savior made this pronouncement: “Theirs is the kingdom of heaven.”  Let the righteous take courage, knowing that “the triumphing of the wicked is short, and the joy of the hypocrite but for a moment” (Job 20:5).

Men Declaring their Sin as Sodom. The indictment brought by the Lord against Jerusalem, and Judah, in Isaiah’s day is equally applicable to today’s evil generation. “The show of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have rewarded evil unto themselves” (Isa. 3:9; see Gen. 19:1-29).  The cities of Sodom and Gomorrah are indelibly associated with base lewdness that is shamefully loathesome to speak about.  “It is a shame to speak of those things which are done of them in secret” (Eph. 5:12).  To those engaged in such shameful acts, someone must rise up and boldly declare to them, “How can ye escape the damnation of hell?”

Perilous Times are Now Upon Us. The assaults against those “which keep the commandments of God, and have the testimony of Jesus Christ” (Rev. 12:17) are multilayered and multifaceted.  Some are deceptive and underhanded, while others are straightforward in their intent.  But all are proceeding from “that old serpent, called the Devil, and Satan, which deceiveth the whole world” (Rev. 12:9).

Some Current Day Examples of this Peril.  The present day phenomenon of evil men seeking legal acceptance among fellow men, with all the rights and privilege associated therewith, is a jeopardy to good men, and particularly to those who are living by faith in Christ. Wherever “mischief” or wickedness becomes framed by the laws of the land (see Ps. 94:20), this creates a circumstance of trial and proving for those who “will live godly in Christ Jesus” (II Tim. 3:12). The law, which they once considered to be protecting them, has now, in many instances, become contrary to everything that they have believed and stood for.  Laws written by men in the present day are seeking to redefine what is morally right and wrong, even to the point of legalizing that which is against nature, and contrary to nature: yes, even legalizing that which at one time was universally regarding as criminal, and against the law. The most recent example of this is the Supreme Court's ruling which enforces the legalization (and respectablization) of same-sex marriage. 

There are also assaults against those professing faith in Christ which are very apparent.  In many parts of the world those professing faith in Jesus are being persecuted, even mercilessly put to death, simply because of their faith in Jesus.  This past week in Kenya at least 147 people, mostly university students, were executed because of their faith in Christ. Their murderers asked them, “Are you a Christian?” If they answered “yes”, they were put to death.  If they said they were Muslim, they were let go.

The Church, the Pillar and the Ground of the Truth.  The church (that the Scripture speaks of) is “the pillar and ground of the truth” (I Tim. 3:15). We are speaking here of the truth of God, truth that is the faithful representation of all things, and the truth, which gives expression to God’s eternal purpose in Christ.  The truth faithfully represents the things which God loves, and the things that He hates.  The world is certainly not that pillar, but rather is bereft of the truth, except where God has left an indelible witness.  If the world is going to hear the truth, it must hear it from the church.

Wherever “the truth of Christ” (II Cor. 11:10) is proclaimed in the power of the Holy Spirit, methinks, that shockwaves reverberate throughout the kingdom of darkness, putting them in mind once again that they have but a short time.  When the Savior was yet here in the world “in the days of His flesh”, it will be recalled that the demons “cried out, saying, What have we to do with Thee, Jesus, thou Son of God? art Thou come hither to torment us before the time?” (Mt. 8:28-29).

Apart from faith in the Lord Jesus Christ, who Himself is the embodiment of the truth (cf. Jn. 14:6), men have no moral compass with which to navigate safely through this present evil world.  The real issues of life have not to do with wealth or poverty, sickness or health, education or lack of education, but rather they have to do with “good and evil” (Heb. 5:14), and particularly, the issue of acceptance with God through the means which He Himself has provided in His only begotten Son, Jesus Christ.  The real issues were well expressed by John Wesley, when he said, “This one thing would I know: how to get to heaven, and how to make it safely to that happy shore.”  “He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still” (Rev. 22:11).

A Sad and Grievous Day for America

Today is a sad day for America.

In Obergefell v. Hodges, a 5-4 majority of the Supreme Court ruled:

"The Fourteenth Amendment requires a State to license a marriage between two people of the same sex and to recognize a marriage between two people of the same sex when their marriage was lawfully licensed and performed out-of-State."      

Scripture, Marriage, and Religious Freedom

"Scripture defines marriage solely in terms of the union of a man and a woman (e.g., Matthew 19:4-6; Mark 10:5-9; cf. Genesis 1:27-28, 2:20-24; Ephesians 5:21-32). Not only that, Scripture prohibits same-sex intercourse (Romans 1:26-27; 1 Corinthians 6:9; 1 Timothy 1:10; cf. Leviticus 18:22, 20:13). When it comes to same-sex marriage, Scripture prohibits what the Supreme Court permits." --George O. Wood

The Earnest of the Spirit's Possession

The Earnest of the Spirit's Possession

Paul declares that in the possession of the Spirit, we already have “the earnest of our inheritance” in Christ (Eph. 1:13-14). In another place, he calls that enduement “the first -fruits of the Spirit” (Rom. 8:23). Thus, in the measure determined for us by God, we have “tasted of the heavenly gift” and of “the powers of the world to come” (Heb. 6:4-5). That is, we, as has been well said, already are “in the dawn of the future daybreak, and irradiated by the coming glory.” In another view of the situation, it can be said—to paraphrase a piece of good theology—we who have been made “partakers of the Holy Ghost” (Heb. 6:4) now are in “the starlight age” of the coming dispensation of glory. Upon our being carried to Paradise at death, we shall enter what might be called “the moonlight age,” and at the glorious manifestation of the Lord Jesus from heaven at the last day, we shall emerge into “the sunlight” experience of that blessed era. The starlight is good, the moonlight will be better, but the sunlight—ah it is that which we ultimately desire with great fervor”, and for which we patiently wait! –Fred O. Blakely

Lord, Lift me out of My Pit of Destruction

Lord, lift me out of my pit of destruction.

Set me free from the cycles of depression

I so frequently experience.

Rescue me from a condemning conscience;

 It fills me with doubt and despair.
 

Change my patterns of negative thinking;

 I habitually fall into distrust, worry, and fear.

Stir me from the bog of apathy

into which I frequently sink.
 

Shed your light on my pathway,

and give me firmness in my footsteps.

      --Jane Ault, Summarizing the words of the Psalmist

Melchizedek, a Type of Christ

 

Melchizedek, a Type of Christ

By Dean E. Boelt

“The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek” (Ps. 110:4).

The Apostle Paul would use Melchizedek in his development of the Priesthood of Christ, and its implications. That he was a type of the Priesthood of the Lord Jesus is made clear by both David in Psalm 110:4 and Paul's use in Hebrews 5:10 and chapter 7 of that text, along with the historical account of Melchizedek in Genesis 14:18-20. 

The Eternity of Christ. The eternity of our Lord's nature and Priesthood, as distinguished from the temporality of the Aaronic priests, was the first point established from the type. That was literarily typified in Melchizedek by the way he appeared and disappeared in the Genesis record. When Paul declares that the ancient king/priest had "neither beginning of days nor end of life" (Heb. 7:3), he is not to be understood as asserting the literal eternality of Melchizedek, as some suppose. He is simply referring to the situation as it appears in the historical account. 

 

In this circumstance occurs a striking example of how God ordered the writing of Scripture to serve His predetermined objective. He wanted to foreshadow the endless life and Priesthood of His beloved Son; so He chose that way of doing it. He had Melchizedek appear on the scene and disappear there from with nothing told of his beginning or end. For other instances of Paul's like use of scriptural language, see First Corinthians 9:7-14; Galatians 3:7-9 and 4:21-31.

His Priesthood's Superiority. The superiority of Christ's Priesthood over that of Aaron was also demonstrated by appeal to the Melchizedek incident of Genesis. In that Abraham paid tithes to Melchizedek is depicted the inferiority of Levi's house to Christ, "since he [Levi] was yet in the loins of his father Abraham" at the time of the payment (vv. 9-10). In that Melchizedek, who prefigured Christ, received the tithes from Abraham demonstrated Christ's superiority to the Levitical order of priests (vv. 6-7). 

Following the pattern of Paul's logic, we may also say that it demonstrated that, contrary to much Restoration teaching, Christ now, in heaven, receives tithes from His people, as is categorically declared in verse 8. 

The eternal nature of our Lord's Priesthood was further portrayed by the way in which He obtained it, the Apostle points out (vv. 15-19). While the Levitical priests were constituted such "according to a legal requirement concerning bodily descent," Christ was made a Priest "by the power of an indestructible life" (v. 16, rsv)."For He testifieth, Thou art a Priest forever after the order of Melchizedek" (v. 17). Jesus' superior Priesthood is also evidenced by His being constituted a Priest "with an oath" by God—recorded in Psalm 110:4. Contrariwise, the Levitical priests were made such "without an oath" (v. 21).

The Law's Temporality. Another application of his type by Paul was the witness of the referenced episode to the necessity of "the law" being changed (vv. 11-19). The law's ineffectiveness was shown, it is declared, by the rise of "another Priest" not "after the order of Aaron" (v. 11). And the change of priesthood, Christ being of the tribe of Judah, not Levi, mandated that change of dispensations (v. 12). 

 

Good reasoning, Paul, we must say! We commend the procedure to all who have the Spirit of wisdom and understanding in kingdom matters. The removal of the law, and its replacement by the new covenant in Christ's blood, is additionally witnessed by the oath which constituted Him a Priest, Paul points out, the oath having been "since the law" (v. 28). Another piece of suberb reasoning and application of Scripture.

The Demonstration of Reasoning. The fact that the Apostle could deduce so much of vital effect to the kingdom from the scant three verses of Genesis 14 and the single one from Psalm 110 is an inspired demonstration of the value and utility of reasoning upon Divine revelation. His example is a challenge to those today who possess the Divine Spirit to make similar use of Him, as they are able. It is a grossly-mistaken idea that Christ and the Apostles spelled out in the New Testament all the implications and applications of kingdom matters. 

 

Paul's example of reasoning upon Scripture is also a resounding rebuke to some in our time. We refer to those theologs who heavily frown upon such practice, preferring ostrichlike to continue in the mist and darkness of human tradition, without inquiry into the things of God.

The Greatness of Melchizedek. Paul's call in verse 4, Hebrews 7, is for us to consider the greatness of Melchizedek.. His greatness is attested by the fact that "even the Patriarch Abraham," who "had the promises" (v. 6), and was "the friend of God" (Jas. 2:23), paid tithes to him, and was blessed by Melchizedek. "It is beyond dispute that the inferior is blessed by the superior" (v. 7, rsv).

The Surpassing Greatness of Christ. "If Melchizedek be thus shown to be great, how much greater, indeed, is the Lord Jesus, whom he typified!” So the Apostle's summons clearly is to consider the surpassing greatness of Christ and His Priesthood over Aaron and his ministry, as he had before issued the summons (chapter 3:1-6). 

Melchizedek, as was the case with the Levitical priests, when he had served his own generation, like David also (Acts 13:36), died (v. 23). But not so with Christ. "Because He continueth ever," He "hath an unchanging Priesthood" (v. 24). "Consequently, He is able to save for all time those who draw near to God through Him, since He ever lives to make intercession for them" (v. 25, rsv).In other words, our Lord's Priesthood, because of His endless life, extends to all generations. In typology, the antitype, or substance, is always greater and more meaningful than the type, or shadow. 

"We would say to all today, Consider how great Jesus, our Savior and High Priest, is.” "What think ye of Christ?" (Mt. 22:41-42). "That is the eternally-decisive question, the answer to which will fix every person's destiny. Proper consideration of our Lord will result in full submission to Him. And that will save the soul and preserve it unto glorification with Christ in the world to come”. 

The Father's acknowledgment and evaluation of Jesus should serve as our example. "This is My beloved Son, in whom I am well pleased," He declared (Mt. 3:17; 17:5). We are fully convinced of His Sonship, and gladly confess it, and cleave to Him as our life and hope of eternal salvation. Truly, He is "the only begotten of the Father, full of grace and truth" (Jn. 1:14). And we are certainly "well pleased" with Him, and anticipate with "joy unspeakable and full of glory" being forever with and serving Him both now and in the world to come (I Pet. 1:8-9).

L'Éternel l'a juré, et il ne s'en repentira point: Tu es sacrificateur pour toujours, A la manière de Melchisédek.

Der HERR hat geschworen, und es wird ihn nicht gereuen: "Du ist ein Priester ewiglich nach der Weise Melchisedeks.

Клялся Господь и не раскается: Ты священник вовек по чину Мелхиседека.

Herren har svoret, og han skal ikke angre det: Du er prest evindelig efter Melkisedeks vis.

Megesküdt az Úr és meg nem másítja: Pap vagy te örökké Melkhisedek rendje szerint.

Drottinn hefir svarið, og hann iðrar þess eigi: "Þú ert prestur að eilífu, að hætti Melkísedeks."

Przysiągł Pan, a nie będzie tego żałował, mówiąc: Tyś jest kapłanem na wieki według porządku Melchisedechowego.

主は誓いを立てて、み心を変えられることはない、「あなたはメルキゼデクの位にしたがってとこしえに祭司である」。

The Impetus of Spiritual Vision

The Impetus of Spiritual Vision

"The master's eye makes diligent servants. How we should preach and teach and live if the great white throne and He who will sit on it were ever shining before us! Would not that sight bum up slothfulness, cowardice, perfunctory discharge of duty, mechanical repetition of scarcely felt words, and all other selfishness and worldliness which sap our earnestness in our work."—Alexander Maclaren

The Graphic Depiction in Isaiah 53

The Graphic Depiction in Isaiah 53

"The figure brought on the scene is that of a man, so marred and deformed by revolting sickness as to be universally shunned and despised and maltreated as one bearing the manifest tokens of the divine displeasure; yet the dignity and patience of his demeanour profoundly impresses his contemporaries, so that after his death their thoughts are irresistibly drawn back to the tragedy of his fate, and they come to the conviction that he was indeed what he professed to be, the Servant of Jehovah, that he was the one innocent person in his generation, and that his sufferings were due not to his personal guilt, but to the guilt of a whole nation, which is by them atoned for and taken away. And finally it" was "prophesied concerning him that he shall rise again, to the astonishment of the whole world, and that his career shall be crowned with success even more conspicuous than his humiliation had been." 

"The essence of the Servant's sacrifice lies in the fact that whilst himself innocent he acquiesces in the divine judgement on sin, and willingly endures it for the sake of his people." —The Cambridge Bible for Schools and Colleges

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“Who hath believed our report? and to whom is the arm of the LORD revealed? For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors” (Isa. 53:1-12).

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“Qui a cru à ce qui nous était annoncé? Qui a reconnu le bras de l'Éternel? Il s'est élevé devant lui comme une faible plante, Comme un rejeton qui sort d'une terre desséchée; Il n'avait ni beauté, ni éclat pour attirer nos regards, Et son aspect n'avait rien pour nous plaire. Méprisé et abandonné des hommes, Homme de douleur et habitué à la souffrance, Semblable à celui dont on détourne le visage, Nous l'avons dédaigné, nous n'avons fait de lui aucun cas. Cependant, ce sont nos souffrances qu'il a portées, C'est de nos douleurs qu'il s'est chargé; Et nous l'avons considéré comme puni, Frappé de Dieu, et humilié. Mais il était blessé pour nos péchés, Brisé pour nos iniquités; Le châtiment qui nous donne la paix est tombé sur lui, Et c'est par ses meurtrissures que nous sommes guéris. Nous étions tous errants comme des brebis, Chacun suivait sa propre voie; Et l'Éternel a fait retomber sur lui l'iniquité de nous tous. Il a été maltraité et opprimé, Et il n'a point ouvert la bouche, Semblable à un agneau qu'on mène à la boucherie, A une brebis muette devant ceux qui la tondent; Il n'a point ouvert la bouche. Il a été enlevé par l'angoisse et le châtiment; Et parmi ceux de sa génération, qui a cru Qu'il était retranché de la terre des vivants Et frappé pour les péchés de mon peuple? On a mis son sépulcre parmi les méchants, Son tombeau avec le riche, Quoiqu'il n'eût point commis de violence Et qu'il n'y eût point de fraude dans sa bouche. Il a plu à l'Éternel de le briser par la souffrance... Après avoir livré sa vie en sacrifice pour le péché, Il verra une postérité et prolongera ses jours; Et l'oeuvre de l'Éternel prospérera entre ses mains. A cause du travail de son âme, il rassasiera ses regards; Par sa connaissance mon serviteur juste justifiera beaucoup d'hommes, Et il se chargera de leurs iniquités. C'est pourquoi je lui donnerai sa part avec les grands; Il partagera le butin avec les puissants, Parce qu'il s'est livré lui-même à la mort, Et qu'il a été mis au nombre des malfaiteurs, Parce qu'il a porté les péchés de beaucoup d'hommes, Et qu'il a intercédé pour les coupables” (Isa. 53:1-12).

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“Wer hat unserer Verkündigung geglaubt, und wem ist der Arm Jahwes offenbar geworden? - Und er ist wie ein Reis vor ihm aufgeschossen, und wie ein Wurzelsproß aus dürrem Erdreich. Er hatte keine Gestalt und keine Pracht; und als wir ihn sahen, da hatte er kein Ansehen, daß wir seiner begehrt hätten. Er war verachtet und verlassen von den Menschen, ein Mann der Schmerzen und mit Leiden vertraut, und wie einer, vor dem man das Angesicht verbirgt; er war verachtet, und wir haben ihn für nichts geachtet. Fürwahr, er hat unsere Leiden getragen, und unsere Schmerzen hat er auf sich geladen. Und wir, wir hielten ihn für bestraft, von Gott geschlagen und niedergebeugt; doch um unserer Übertretungen willen war er verwundet, um unserer Missetaten willen zerschlagen. Die Strafe zu unserem Frieden lag auf ihm, und durch seine Striemen ist uns Heilung geworden. Wir alle irrten umher wie Schafe, wir wandten uns ein jeder auf seinen Weg; und Jahwe hat ihn treffen lassen unser aller Ungerechtigkeit. - Er wurde mißhandelt, aber er beugte sich und tat seinen Mund nicht auf, gleich dem Lamme, welches zur Schlachtung geführt wird, und wie ein Schaf, das stumm ist vor seinen Scherern; und er tat seinen Mund nicht auf. - Er ist hinweggenommen worden aus der Angst und aus dem Gericht. Und wer wird sein Geschlecht aussprechen? Denn er wurde abgeschnitten aus dem Lande der Lebendigen: Wegen der Übertretung meines Volkes hat ihn Strafe getroffen. Und man hat sein Grab bei Gesetzlosen bestimmt; aber bei einem Reichen ist er gewesen in seinem Tode, weil er kein Unrecht begangen hat und kein Trug in seinem Munde gewesen ist. Doch Jahwe gefiel es, ihn zu zerschlagen, er hat ihn leiden lassen. Wenn seine Seele das Schuldopfer gestellt haben wird, so wird er Samen sehen, er wird seine Tage verlängern; und das Wohlgefallen Jahwes wird in seiner Hand gedeihen. Von der Mühsal seiner Seele wird er Frucht sehen und sich sättigen. Durch seine Erkenntnis wird mein gerechter Knecht die Vielen zur Gerechtigkeit weisen, und ihre Missetaten wird er auf sich laden. Darum werde ich ihm die Großen zuteil geben, und mit Gewaltigen wird er die Beute teilen: dafür, daß er seine Seele ausgeschüttet hat in den Tod und den Übertretern beigezählt worden ist; er aber hat die Sünde vieler getragen und für die Übertreter Fürbitte getan“ (Isa. 53:1-12).

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Ki hitt a mi tanításunknak, és az Úr karja kinek jelentetett meg? Felnõtt, mint egy vesszõszál Õ elõtte, és mint gyökér a száraz földbõl, nem volt néki alakja és ékessége, és néztünk reá, de nem vala ábrázata kivánatos! Útált és az emberektõl elhagyott volt, fájdalmak férfia és betegség ismerõje! mint a ki elõl orczánkat elrejtjük, útált volt; és nem gondoltunk vele. Pedig betegséginket õ viselte, és fájdalmainkat hordozá, és mi azt hittük, hogy ostoroztatik, verettetik és kínoztatik Istentõl! És õ megsebesíttetett bûneinkért, megrontatott a mi vétkeinkért, békességünknek büntetése rajta van, és az õ sebeivel gyógyulánk meg. Mindnyájan, mint juhok eltévelyedtünk, kiki az õ útára tértünk; de az Úr mindnyájunk vétkét õ reá veté. Kínoztatott, pedig alázatos volt, és száját nem nyitotta meg, mint bárány, mely mészárszékre vitetik, és mint juh, mely megnémul az õt nyírõk elõtt; és száját nem nyitotta meg! A fogságból és ítéletbõl ragadtatott el, és kortársainál ki gondolt arra, hogy kivágatott az élõk földébõl, hogy népem bûnéért lõn rajta vereség?! És a gonoszok közt adtak sírt néki, és a gazdagok mellé jutott kínos halál után: pedig nem cselekedett hamisságot, és álnokság sem találtatott szájában. És az Úr akarta õt megrontani betegség által; hogyha önlelkét áldozatul adja, magot lát, és napjait meghosszabbítja, és az Úr akarata az õ keze által jó szerencsés lesz. Mert lelke szenvedése folytán látni fog, és megelégszik, ismeretével igaz szolgám sokakat megigazít, és vétkeiket õ viseli. Azért részt osztok néki a nagyokkal, és zsákmányt a hatalmasokkal oszt, mivelhogy életét halálra adta, és a bûnösök közé számláltatott; pedig õ sokak bûnét hordozá, és a bûnösökért imádkozott! (Isa. 53:1-12).

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Hver trúði því, sem oss var boðað, og hverjum varð armleggur Drottins opinber? Hann rann upp eins og viðarteinungur fyrir augliti hans og sem rótarkvistur úr þurri jörð. Hann var hvorki fagur né glæsilegur, svo að oss gæfi á að líta, né álitlegur, svo að oss fyndist til um hann. Hann var fyrirlitinn, og menn forðuðust hann, harmkvælamaður og kunnugur þjáningum, líkur manni, er menn byrgja fyrir andlit sín, fyrirlitinn og vér mátum hann einskis. En vorar þjáningar voru það, sem hann bar, og vor harmkvæli, er hann á sig lagði. Vér álitum hann refsaðan, sleginn af Guði og lítillættan, en hann var særður vegna vorra synda og kraminn vegna vorra misgjörða. Hegningin, sem vér höfðum til unnið, kom niður á honum, og fyrir hans benjar urðum vér heilbrigðir. Vér fórum allir villir vega sem sauðir, stefndum hver sína leið, en Drottinn lét misgjörð vor allra koma niður á honum. Hann var hrjáður, en hann lítillætti sig og lauk eigi upp munni sínum. Eins og lamb, sem leitt er til slátrunar, og eins og sauður þegir fyrir þeim, er klippa hann, lauk hann eigi upp munni sínum. Með þrenging og dómi var hann burt numinn, og hver af samtíðarmönnum hans hugsaði um það? Hann var hrifinn burt af landi lifenda, fyrir sakir syndar míns lýðs var hann lostinn til dauða. Og menn bjuggu honum gröf meðal illræðismanna, legstað með ríkum, þótt hann hefði eigi ranglæti framið og svik væru ekki í munni hans. En Drottni þóknaðist að kremja hann með harmkvælum: Þar sem hann fórnaði sjálfum sér í sektarfórn, skyldi hann fá að líta afsprengi og lifa langa ævi og áformi Drottins fyrir hans hönd framgengt verða. Vegna þeirra hörmunga, er sál hans þoldi, mun hann sjá ljós og seðjast. Þá menn læra að þekkja hann, mun hann, hinn réttláti, þjónn minn, gjöra marga réttláta, og hann mun bera misgjörðir þeirra. Fyrir því gef ég honum hina mörgu að hlutskipti, og hann mun öðlast hina voldugu að herfangi, fyrir það, að hann gaf líf sitt í dauðann og var með illræðismönnum talinn. En hann bar syndir margra og bað fyrir illræðismönnum (Isa. 53:1-12).

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Hvem trodde det budskap vi hørte? Og for hvem blev Herrens arm åpenbaret? Han skjøt op som en kvist for hans åsyn og som et rotskudd av tørr jord; han hadde ingen skikkelse og ingen herlighet, og vi så ham, men han hadde ikke et utseende så vi kunde ha vår lyst i ham. Foraktet var han og forlatt av mennesker, en mann full av piner og vel kjent med sykdom; [de. lidelse] han var som en som folk skjuler sitt åsyn for, foraktet, og vi aktet ham for intet. Sannelig, våre sykdommer har han tatt på sig, og våre piner har han båret; men vi aktet ham for plaget, slått av Gud og gjort elendig. Men han er såret for våre overtredelser, knust for våre misgjerninger; straffen lå på ham, forat vi skulde ha fred, og ved hans sår har vi fått lægedom. Vi fór alle vill som får, vi vendte oss hver til sin vei; men Herren lot våres alles misgjerninger ramme ham. Han blev mishandlet, enda han var elendig, og han oplot ikke sin munn, lik et lam som føres bort for å slaktes, og lik et får som tier når de klipper det; han oplot ikke sin munn. Ved trengsel og ved dom blev han rykket bort; men hvem tenkte i hans tid at når han blev utryddet av de levendes land, så var det for mitt folks misgjernings skyld plagen traff ham? De gav ham hans grav blandt ugudelige, men hos en rik var han i sin død, fordi han ingen urett hadde gjort, og det ikke var svik i hans munn. Men det behaget Herren å knuse ham, han slo ham med sykdom; når hans sjel bar frem skyldofferet, skulde han se avkom og leve lenge, og Herrens vilje skulde ha fremgang ved hans hånd. Fordi hans sjel har hatt møie, skal han se det [at Herrens vilje har fremgang ved ham.] og mettes; derved at de kjenner ham, skal den rettferdige, min tjener, rettferdiggjøre de mange, og deres misgjerninger skal han bære. Derfor vil jeg gi ham de mange til del, og sterke skal han få til bytte, fordi han uttømte sin sjel [i og med sitt blod.] til døden og blev regnet blandt overtredere, han som dog bar manges synd, og han bad for overtrederne (Isa. 53:1-12).

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Któż uwierzył kazaniu naszemu, a ramię Pańskie komu objawione jest? Bo wyrósł jako latorostka przed nim, a jako korzeń z ziemi suchej, nie mając kształtu ani piękności; i widzieliśmy go; ale nic nie było widzieć, czemubyśmy go żądać mieli. Najwzgardzeńszy był, i najpodlejszy z ludzi, mąż boleści, a świadomy niemocy, i jako zakrywający twarz swoję; najwzgardzeńszy mówię, skądeśmy go za nic nie mieli. Zaiste on niemocy nasze wziął na się, a boleści nasze własne nosił; a myśmy mniemali, że jest zraniony, ubity od Boga i utrapiony. Lecz on zraniony jest dla występków naszych, starty jest dla nieprawości naszych; kaźń pokoju naszego jest na nim, a sinością jego jesteśmy uzdrowieni. Wszyscyśmy jako owce zbłądzili, każdy na drogę swą obróciliśmy się, a Pan włożył nań nieprawość wszystkich nas. Uciśniony jest i utrapiony, a nie otworzył ust swoich; jako baranek na zabicie wiedziony był, i jako owca przed tymi, którzy ją strzygą, oniemiał, i nie otworzył ust swoich. Z więzienia i z sądu wyjęty jest; przetoż rodzaj jego któż wypowie? Albowiem wycięty jest z ziemi żyjących, a zraniony dla przestępstwa ludu mojego; Który to lud podał niezbożnym grób jego, a bogatemu śmierć jego, choć jednak nieprawości nie uczynił, ani zdrada znaleziona jest w ustach jego. Takci się Panu upodobało zetrzeć go, i niemocą utrapić, aby położywszy ofiarą za grzech duszę swą, ujrzał nasienie swoje, przedłużył dni swoich; a to, co się podoba Panu, przez rękę jego aby się szczęśliwie wykonało. Z pracy duszy swej ujrzy owoc, którym nasycon będzie. Znajomością swoją wielu usprawiedliwi sprawiedliwy sługa mój; bo nieprawości ich on sam poniesie. Przetoż mu dam dział dla wielu, aby się dzielił korzyścią z mocarzami, ponieważ wylał na śmierć duszę swoję, a z przestępcami policzon będąc, on sam grzech wielu odniósł, i za przestępców się modlił. (Isa. 53:1-12). 

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Кто поверил слышанному от нас, и кому открылась мышца Господня? Ибо Он взошел пред Ним, как отпрыск и как росток из сухой земли; нет в Нем ни вида, ни величия; и мы видели Его, и не было в Нем вида, который привлекал бы нас к Нему. Он был презрен и умален пред людьми, муж скорбей и изведавший болезни, и мы отвращали от Него лице свое; Он был презираем, и мы ни во что ставили Его. Но Он взял на Себя наши немощи и понес наши болезни; а мы думали, [что] Он был поражаем, наказуем и уничижен Богом. Но Он изъязвлен был за грехи наши и мучим за беззакония наши; наказание мира нашего [было] на Нем, и ранами Его мы исцелились. Все мы блуждали, как овцы, совратились каждый на свою дорогу: и Господь возложил на Него грехи всех нас. Он истязуем был, но страдал добровольно и не открывал уст Своих; как овца, веден был Он на заклание, и как агнец пред стригущим его безгласен, так Он не отверзал уст Своих. От уз и суда Он был взят; но род Его кто изъяснит? ибо Он отторгнут от земли живых; за преступления народа Моего претерпел казнь. Ему назначали гроб со злодеями, но Он погребен у богатого, потому что не сделал греха, и не было лжи в устах Его. Но Господу угодно было поразить Его, и Он предал Его мучению; когда же душа Его принесет жертву умилостивления, Он узрит потомство долговечное, и воля Господня благоуспешно будет исполняться рукою Его. На подвиг души Своей Он будет смотреть с довольством; чрез познание Его Он, Праведник, Раб Мой, оправдает многих и грехи их на Себе понесет. Посему Я дам Ему часть между великими, и с сильными будет делить добычу, за то, что предал душу Свою на смерть, и к злодеям причтен был, тогда как Он понес на Себе грех многих и за преступников сделался ходатаем (Isa. 53:1-12).

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だれがわれわれの聞いたことを信じ得たか。主の腕は、だれにあらわれたか。 彼は主の前に若木のように、かわいた土から出る根のように育った。彼にはわれわれの見るべき姿がなく、威厳もなく、われわれの慕うべき美しさもない。 彼は侮られて人に捨てられ、悲しみの人で、病を知っていた。また顔をおおって忌みきらわれる者のように、彼は侮られた。われわれも彼を尊ばなかった。 まことに彼はわれわれの病を負い、われわれの悲しみをになった。しかるに、われわれは思った、彼は打たれ、神にたたかれ、苦しめられたのだと。 しかし彼はわれわれのとがのために傷つけられ、われわれの不義のために砕かれたのだ。彼はみずから懲しめをうけて、われわれに平安を与え、その打たれた傷によって、われわれはいやされたのだ。 われわれはみな羊のように迷って、おのおの自分の道に向かって行った。主はわれわれすべての者の不義を、彼の上におかれた。 彼はしえたげられ、苦しめられたけれども、口を開かなかった。ほふり場にひかれて行く小羊のように、また毛を切る者の前に黙っている羊のように、口を開かなかった。 彼は暴虐なさばきによって取り去られた。その代の人のうち、だれが思ったであろうか、彼はわが民のとがのために打たれて、生けるものの地から断たれたのだと。 彼は暴虐を行わず、その口には偽りがなかったけれども、その墓は悪しき者と共に設けられ、その塚は悪をなす者と共にあった。 しかも彼を砕くことは主のみ旨であり、主は彼を悩まされた。彼が自分を、とがの供え物となすとき、その子孫を見ることができ、その命をながくすることができる。かつ主のみ旨が彼の手によって栄える。 彼は自分の魂の苦しみにより光を見て満足する。義なるわがしもべはその知識によって、多くの人を義とし、また彼らの不義を負う。 それゆえ、わたしは彼に大いなる者と共に物を分かち取らせる。彼は強い者と共に獲物を分かち取る。これは彼が死にいたるまで、自分の魂をそそぎだし、とがある者と共に数えられたからである。しかも彼は多くの人の罪を負い、とがある者のためにとりなしをした。(Isa. 53:1-12).

(Isa 53:1) מי האמין לשׁמעתנו וזרוע יהוה על־מי נגלתה׃

(Isa 53:2) ויעל כיונק לפניו וכשׁרשׁ מארץ ציה לא־תאר לו ולא הדר ונראהו ולא־מראה ונחמדהו׃

(Isa 53:3) נבזה וחדל אישׁים אישׁ מכאבות וידוע חלי וכמסתר פנים ממנו נבזה ולא חשׁבנהו׃

(Isa 53:4) אכן חלינו הוא נשׂא ומכאבינו סבלם ואנחנו חשׁבנהו נגוע מכה אלהים ומענה׃

(Isa 53:5) והוא מחלל מפשׁענו מדכא מעונתינו מוסר שׁלומנו עליו ובחברתו נרפא־לנו׃

(Isa 53:6) כלנו כצאן תעינו אישׁ לדרכו פנינו ויהוה הפגיע בו את עון כלנו׃

(Isa 53:7) נגשׂ והוא נענה ולא יפתח־פיו כשׂה לטבח יובל וכרחל לפני גזזיה נאלמה ולא יפתח פיו׃

(Isa 53:8) מעצר וממשׁפט לקח ואת־דורו מי ישׂוחח כי נגזר מארץ חיים מפשׁע עמי נגע למו׃

(Isa 53:9) ויתן את־רשׁעים קברו ואת־עשׁיר במתיו על לא־חמס עשׂה ולא מרמה בפיו׃

(Isa 53:10) ויהוה חפץ דכאו החלי אם־תשׂים אשׁם נפשׁו יראה זרע יאריך ימים וחפץ יהוה בידו יצלח׃

(Isa 53:11) מעמל נפשׁו יראה ישׂבע בדעתו יצדיק צדיק עבדי לרבים ועונתם הוא יסבל׃

(Isa 53:12) לכן אחלק־לו ברבים ואת־עצומים יחלק שׁלל תחת אשׁר הערה למות נפשׁו ואת־פשׁעים נמנה והוא חטא־רבים נשׂא ולפשׁעים יפגיע׃

 

 

 

SURELY HE HATH BORNE OUR GRIEFS, AND CARRIED OUR SORROWS, Part 2

SURELY HE HATH BORNE OUR GRIEFS, AND CARRIED OUR SORROWS

BY AL STONER

PART 2

“Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.” (Isa. 53:4).  Out of his own anguish of heart Job declared to his three friends, “I would strengthen you with my mouth, and THE MOVING OF MY LIPS SHOULD ASSUAGE YOUR GRIEF” (Job 16:5).  Both grief and griefs involve the understanding being obscured, and particularly from the perspective of eternity.  Grief takes place in the mind and in the heart of men. For the godly grief can be nurtured and assuaged by a proper understanding of God and His purpose in Christ Jesus. 

 

GRIEF CAN BE ASSUAGED (made more bearable) by the moving of lips that possess knowledge and understanding of God’s ways and purpose in Christ.  Think of the Savior Himself, how that the moving of His lips has been as been the source of everlasting consolation and good hope through grace.  When the Lord Jesus Christ was praying in the garden of Gethsemane, an angelic messenger appeared “strengthening Him” (Lk. 22:43), and the moving of his lips assuaged the grief of the Savior, no doubt, bringing to His mind and heart anew the blessed prospect of “the joy that was set before Him” (Heb. 12:2). 

David cried, “Mine eye is consumed because of grief” (Ps. 6:5; 31:9).  Grief often produces tears and affects spiritual vision.  The example of Jacob’s grief.  “. . . Joseph is not, and Simeon is not, and ye will take Benjamin away: ALL THESE THINGS ARE AGAINST ME” (Gen. 42:36).  The example of Christ. “And said unto Me, Thou art My servant, O Israel, in whom I will be glorified. Then I said, I HAVE LABOURED IN VAIN, I HAVE SPENT MY STRENGTH FOR NOUGHT, AND IN VAIN: yet surely My judgment is with the LORD , and My work with my God” (Isa. 49:3-4).  

Griefs (plural). “Griefs” is not frequently used as a plural word.  Normally, grief is something that is endured by men one at a time, or possibly two at a time.  But manifold and diverse were the sufferings of the Lord Jesus Christ when He bore our sins in His own body on the tree.  GRIEFS would be the best word to describe the pain and anguish that our sins inflicted upon Him.  He was oppressed and afflicted (Isa. 53:7), He was being watched [as it were for entertainment] (Mt. 27:36), He was despised and rejected of men (Isa. 53:3), He was forsaken of His God (Ps. 22:1), He was forsaken by His disciples (Mt. 26:56), He was mocked (Lk. 22:63), He was spitted upon (Lk. 18:32), He was scourged by Pilate (Mt. 27:26; Mk. 15:15; Jn. 19:1), He was betrayed by Judas (Mt. 10:4), He was crucified (Mt. 27:38), He was chastised by His Father for our sakes (Isa. 53:5), He was smitten of God (Isa. 53:4).  All of these things had the effect of causing innumerable griefs to the Holy Son of God (Lk. 1:35). 

God Causing Grief in Chastening. “For the Lord will not cast off for ever: but THOUGH HE CAUSE GRIEF, yet will he have compassion according to the multitude of his mercies” (Lam. 3:31-32).  

The Prophet Jeremiah here is speaking of grief that is for the purpose of correction and healing.  It is grief that is that proceeds from the wellspring of God’s compassion and mercy.  It is grief imparted because imparted out of necessity.  “. . . He hath abounded toward us in all wisdom and prudence” (Eph. 1:8).  The ravages yet remaining in our old man from the entrance of sin into the world oftentimes make it necessary for God’s dealings to be severe.  Sin, iniquity, and transgression are of such a grievous nature to, yea, such a flagrant disregard for the God, who so loved the world, that He is left with no other recourse but to deal with severity.  But for those who are in Christ, it is translates to grief that is unto correction and perfection.

When the Lord God laid upon Jesus the iniquity of us all, this was a causing of grief like none other.  This was grief that only Christ, as “our Passover” (I Cor. 5:7) and “our Lord” (Heb. 7:14), was able to bear and recover from to the glory (Phil. 2:11) and satisfaction (Isa. 53:11) of God the Father.  We’re speaking here of griefs that only a Member of the Godhead could bear.  And these were sorrows that only God, in the Person of His Son, could carry away.  “God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them” (II Cor. 5:19). 

With the Lord Jesus Christ there was no need for correction. With Him there was need for perfecting, but it was perfecting, not in His essential Person and Character, but rather perfecting unto His ability and capacity to be a “merciful and faithful High Priest in things pertaining to God” (Heb. 2:17).  

Bearing and Carrying.  Both were unto the satisfaction of the Divine righteousness and justice.  It was essential not only that the sins, iniquities, griefs and sorrows be borne, but that they also be carried away forever from God’s Presence.  This could either be accomplished by laying the sins upon the sinners, and casting them away from His Presence forever, or by God devising means (II Sam. 14:14) that His Banished (Christ, and all who are in Him, Christ, and all who have believed on Him) be not expelled from Him. 

Bearing (speaks of endurance) Griefs, and Carrying (speaks of duration) Sorrows.  That which sin most certainly causes, produces, and eventuates in (namely, griefs and sorrows), is here, in a figure, substituted for the sin itself (the effect for the cause).  Iniquity, trespasses, offenses, transgressions, and sin are all words that speak of violations of, and contrariness to, the good and perfect will of God.  They are things which grieve “Him at His heart” (Gen. 6:6), and ultimately they stir Him up to jealousy and wrath.   He is “of purer eyes to behold” such things, and things which He cannot look upon (Hab. 1:13). 

From this perspective sin, iniquity, and transgression, as well as griefs and sorrows, are in some respects very similar.  Christ bore our griefs, and carried our sorrows (Isa. 53:4), when He “His own self bare our sins in His own body on the tree” (I Pet. 2:24).  Sins and iniquities are things that are readily apparent to God [they grievously affect Him, they anger Him], whereas griefs and sorrows are things which are the more readily apparent to men.  Men, in their fallen condition, must be instructed about the grievous nature of sin and transgression, because of its effect upon the One who made them and, to this day, sustains them. --Editor

About Christ Tasting Death for Every Man

About Christ’s Tasting of Death

“But we see Jesus, who was made a little lower than the angels for the suffering of death crowned with glory and honour; that He by the grace of God should taste death for every man” (Heb. 2:9).  Christ tasted death in the sense that every man must taste (the separation of the spirit from the body). And for those who have believed on Him unto life everlasting, He has taken away the fear of death with its accompanying enslavement (cf. Heb. 2:15).

But Christ has also tasted (experienced) death in the behalf of "every man" in an infinitely greater sense as He hung upon the Cross, suspended between Heaven and earth, being both rejected of men and “smitten of God” (Isa. 53:3-4). There it was that He experienced the complete separation from His Father (Mt. 27:46; Mk. 15:34), whom to know is life (cf. Jn. 17:3). It was there that He "bore our sins in His own body on the tree" (I Pet. 2:24). Christ tasted of this unspeakably dreadful separation in the behalf of “every man”. To “the honest and good heart” (Lk. 8:15), this is marvelously good news.  But only those who are found in Christ, having obeyed the gospel and are continuing steadfastly in the faith, shall partake of the benefits of the salvation which is in Him with eternal glory (cf. Rom. 10:16; Col. 1:13-23; II Tim. 2:10). One of the causes of torment for those who are finally cast into hell, no doubt, will be the consideration that Christ tasted death, even for those who are cast away, but they did not receive the salvation that God has abundantly provided in His beloved Son. –Editor

 

ただ、「しばらくの間、御使たちよりも低い者とされた」イエスが、死の苦しみのゆえに、栄光とほまれとを冠として与えられたのを見る。それは、彼が神の恵みによって、すべての人のために死を味わわれるためであった。(Heb. 2:9).

 

“Wir sehen aber Jesus, der ein wenig unter die Engel wegen des Leidens des Todes erniedrigt war, mit Herrlichkeit und Ehre gekrönt—so dass er durch Gottes Gnade für alles den Tod schmeckte.“

 

“но (мы) видим, что за претерпение смерти увенчан славою и честью Иисус, Который не много был унижен пред Ангелами, дабы Ему, по благодати Божией, вкусить смерть за всех.”

 

“Mais celui qui a été abaissé pour un peu de temps au-dessous des anges, Jésus, nous le voyons couronné de gloire et d'honneur à cause de la mort qu'il a soufferte, afin que, par la grâce de Dieu, il souffrît la mort pour tous.”

 

“Azt azonban látjuk, hogy Jézus, a ki egy kevés idõre kisebbé tétetett az angyaloknál, a halál elszenvedéséért dicsõséggel és tisztességgel koronáztatott meg, hogy az Isten kegyelmébõl mindenkiért megízlelje a  halált.”

 

“En vér sjáum, að Jesús, sem "skamma stund var gjörður englunum lægri," er "krýndur vegsemd og heiðri" vegna dauðans sem hann þoldi. Af Guðs náð skyldi hann deyja fyrir alla.”

 

“men den som var gjort lite ringere enn englene, Jesus, ham ser vi, fordi han led døden, kronet med herlighet og ære, forat han ved Guds nåde skulde smake døden for alle.”

 

“Ale tego, który na małą chwilę mniejszym stał się od Aniołów, Jezusa, widzimy przez ucierpienie śmierci chwałą i czcią ukoronowanego, aby z łaski Bożej za wszystkich śmierci skosztował.”