WHAT JESUS SAID IN THE BIBLE

GENESIS  CHAPTER  32 32:28 Both names are applied to the nation descended from Jacob. When used characteristically "Jacob" is the name for the natural posterity of Abraham, Isaac, and Jacob; "Israel" for the spiritual part of the nation. Isaiah  9:8.  The "word" was sent to all the people. "Jacob," but it "lighted upon Israel" was comprehended by the spiritual part of the people. See "Israel" ( GENESIS  12:2__3;  ROMANS  11:26 ). GENESIS  CHAPTER  29 29:1 Jacob at Haran becomes a striking illustration, if not type, of the nation descended from him in its present long dispersion. Like Israel, he was:  ( 1 ). Out of the place of blessing ( GENESIS  26:3 );  ( 2 ). without an alter ( HOSEA  3:4__5 );  ( 3 ). gained an evil name ( GENESIS  31:1;  ROMANS  2:17__24 );  ( 4 ). but was under the covenant care of Jehovah ( GENESIS  28:13__14;  ROMANS  11:1;  25:30 );  ( 5 ). and was ultimately brought back ( GENESIS  31:3;  35:

GENESIS  CHAPTER  25 25:1 As Sarah stands for "the mother of us all," of those who by grace, are one with the true Son of promise, of whom Isaac was the type ( JOHN  3:6__8;  GALATIANS  4:26,  28__29 - HEBREWS  2:11__13 ); and joint heirs of His wealth ( HEBREWS  1:2;  ROMANS  8:16__17 ), so Keturah ( wedded after the full blessing of Isaac ) and her children by Abraham may well stand for the fertility of Israel and natural seed, Jehovah's wife ( HOSEA  2:1__23 ) after the future national restoration under the Palestinian covenant ( DEUTERONOMY  30:1__9 ). 25:25 Esau stands for the mere man of the earth ( HEBREWS  12:16__17 ). In many respects a noble man, naturally, than Jacob, he was destitute of faith, and despised the birthright because it was a spiritual thing, of value only as there was faith to apprehend it. 25:31 The "birthright" had three elements:  ( 1 ) Until the establishment of the Aaronic priesthood the head of the family exercised priestl

GENESIS  CHAPTER  24 24:1 The entire chapter is highly typical:  ( 1 )  Abraham, type of a certain king who would make a marriage for his son ( MATTHEW  22:2;  JOHN  6:44 );  ( 2 )  the unnamed servant, type of the Holy Spirit, who does not "speak for himself," but takes of the things of the Bridegroom with which to win the bride ( JOHN  16:13__14 );  ( 3 ) the servant, type of the Spirit as enriching the bride with the Bridegroom's gifts ( GALATIANS  5:22;  1  CORINTHIANS  12:7__11 );  ( 4 )  the servant, type of the Spirit as bringing the bride to the meeting with the Bridegroom ( ACTS  13:4;  16:6__7 );  ( 5 ) Rebekah, type of  Church, the ecclesia, the "called out" virgin bride of Christ ( GENESIS  24:16;  2  CORINTHIANS  11:2 );  ( 6 ) Isaac, type of the Bridegroom, "whom not having seen," the bride loves through the testimony of the unnamed Servant ( 1  PETER  1:8 );  ( 7 )  Issac, type of the Bridegroom who goes out to meet and receive His b

GENESIS CHAPTER 23 23:4 Genesis 33:19;  Joshua  24:3;  Acts  7:15__16. A discrepancy in these statements has been fancied. It disappears entirely before the natural supposition that in the interval of about eighty years between the purchase by Abraham of the family sepulchre ( GENESIS  23:4__20 ) and Jacob's purchase ( GENESIS  33:19 ), the descendants of Hamor ( or "Emmor," ACTS  7:15__16 ) had resumed possession of the field in which the burial-cave was situated. Instead of asserting an ancient title by inheritance, Jacob repurchased the field. Heth was the common ancestor.

GENESIS  CHAPTER  22 22:1 The spiritual experience of Abraham was marked by four great crises, each of which involved a surrender of something naturally most dear. These were: ( 1 ) Country and kindred ( GENESIS  12:1  MATTHEW  10:34__39 ).  ( 2 ) His nephew, Lot; especially dear to Abraham by nature, as a possible heir and as a fellow believer ( 2  PETER  2:7__8;  GENESIS  131__18 ). The completeness of Abraham's separation from one who, though a believer, was a "vessel unto dishonour," is shown by Genesis  15:1__3.  2  Timothy  2:20__21.  ( 3 ) His own plan about Ishmael ( GENESIS  17:17__18 ).  ( 4 ) Isaac, "thy son, thine only son Isaac, whom thou lovest" ( GENESIS  22:1__9;  HEBREWS  11:17__18 ).   22:9 The typical lessons here are:  ( 1 )  Isaac type of Christ "obedient unto death" ( PHILIPPIANS  2:5__8 );  ( 2 )   Abraham, type of the Father, who "spared not His own son, but delivered Him up for us all" ( JOHN  3:16:  ROMANS  8:3

GENESIS  CHAPTER  21 21:3 Sarah. type of grace, "the freewoman," and of the "Jerusalem which is above." See Genesis  17:15__19;  Galatians  4:22__31. Isaac is typical in a fourfold way: ( 1 ) of the Church as composed of the spiritual children of Abraham ( GALATIANS  4:28 );  ( 2 ) of Christ as the Son "obedient unto death" ( GENESIS  22:1__10;  PHILIPPIANS  2:5__8;  ( 3 ) of Christ as the Bridegroom of a called-out bride ( See GENESIS  24;  also, "Church," MATTHEW  16:18 and refs. );  ( 4 ) of the new nature of the believer as "born after the spirit" ( GALATIANS  4:29 ). 21:33 "Everlasting God" ( Hebrew  E. Olam ).  ( 1 )  The Hebrew Olam is used in Scripture:  ( a )  of secret or hidden things ( LEVITICUS  5:2,  "hidden;"   2  KINGS  4:27,  "hid;" );  ( b )   an indefinite time or age ( LEVITICUS  25:32,  "at any time;"  JOSHUA  24:2,  "in old time ). Hence the word is used to expr

GENESIS  CHAPTER  19 19:36 Abraham and Lot are contrasted characters. Of the same stock  ( GENESIS  11:31 ), subject to the same environment, and both justified men ( GENESIS  15:6;  2  PETER  2:7__8 ), the contrast in character and career is shown to be the result of their respective choices at the crisis of their lives. Lot "chose him all the plain of Jordan" for present advantage; Abraham "looked for a city which hath foundations" ( HEBREWS  11:10 ), and ( GENESIS  13:18 ) "came and dwelt in the plain of Mamre ( fatness ), which is in Hebron" (communion ). The men remain types of the worldly and the spiritual believer.

GENESIS  CHAPTER  16 16:3 Hagar is a type of the law "which gendereth to bondage" ( GALATIANS  4:24__25 ). GENESIS  CHAPTER  17 17:1 "Almighty God" ( Hebrew  El Shaddai ) ( 1 ) The etymological signification of Almighty God ( El Shaddai ) is both interesting and touching. God ( El ) signifies the "Strong One" ( GENESIS  1:1 ). The qualifying word Shaddai is formed from the Hebrew word "shad," the breast, invariably used in Scripture for a woman's breast; Genesis  49:25; Job  3:12. Shaddai therefore means primarily "the breasted." God is "Shaddai," because He is the Nourisher, the Strength-giver, and so, in a secondary sense, the Satisfier, who pours Himself into believing lives. As a fretful, umsatisfied babe is not only srengthened and nourished from the mother's breast, but also is quieted, rested, satisfied, so El Shaddai is that name of God which sets Him forth as the Strength-giver and Satisfier of His p

GENESIS  CHAPTER  15 15:2 "Lord" ( Hebrew. Adon, Adonai ). ( 1 ) The primary meaning of Adon, Adanai, as Master, and it is applied in the Old Testament Scriptures both to Deity and to man. The latter instances are distinguished in the English version by the omission of the capital. As applied to man, the word is used of two relationships: master and husband ( GENESIS  24:9__10,  12, "master," may illustrate the former; Genesis  18:12,  "lord," the latter ). Both these relationship exist between Christ and the believer ( JOHN  13:13,  "master;"  2  CORINTHIANS  11:2__3,  "husband" ). ( 2 ) Two principles inhere in the relation of master and servant: ( a ) the Master's right to implicit obedience ( JOHN  13:13;  MATTHEW  23:10 );  ( b ) the servant's right to direction in service ( ISAIAH  6:8__11 ).  15:2 Clear distinction in the use of the divine names is illustrated in Exodus  4:10__12. Moses feels his weakness and incom

GENESIS CHAPTER  14 14:18 > Melchizedek, type of Christ the King-Priest. The type strictly applies to the priestly work of Christ in resurrection, since Melchizedek presents only the memorials of sacrifice, bread and wine. "After the order of Melchizedek" ( HEBREWS  6:20 ) refers to the royal authority and unending duration of Christ's high priesthood ( HEBREWS  7:23__24 ). The Aaronic priesthood was often interrupted by death. Christ is a priest after the order of Melchizedek, as King of righteousness King of peace ( ISAIAH  11:4__9;  HEBREWS  7:2 ), and in the endlessness of His priesthood, but the Aaronic priesthood typifies His priestly work. 14:18 "Most high" or "most high God" ( HEBREWS  El Elyon ). "Elyon" means simply 'highest"  ( 1 ) The first revelation of the name ( Verse  18 ) indicates its distinctive meanings. Abram, returning from is victory over the confederated kings ( GENESIS  14:1__7 ), is met by Melchiz

GENESIS  CHAPTER  12 12:1 > The Fourth Dispensation: Promise. For Abraham and his descendants it is evident that the Abrahamic Covenant ( GENESIS  15:18 ) made a great change. They became distinctively the heirs of promise. That covenant is wholly gracious and unconditional. The descendants of Abraham had but to abide in their own land to inherit every blessing. In Egypt they lost their blessings, but not their covenant. The Dispensation of Promise ended when Israel rashly accepted the law ( EXODUS  19:8 ). 12:1 > Grace had prepared a deliverer ( Moses ), provided a sacrifice for the guilty, and by divine power brought them out of bondage ( EXODUS  19:4 ); but at Sinai they exchanged grace for law. The Dispensation of Promise extends from Genesis  12:1  to  Exodus  19:8;  and was exclusively Israelitish. The dispensation must be distinguished from the covenant. The former is a mode of testing; the latter is everlasting because unconditional. The law did not abrogate the A

GENESIS  CHAPTER  11 11:1 > The history of Babel ( "confusion" ) strikingly parallels that of the professing Church. ( 1 ) Unity ( GENESIS  11:1 )__the Apostolic Church ( ACTS  4:32__33 );  ( 2 ) Ambition ( GENESIS  11:4 ), using worldly, not spiritual means ( GENESIS  11:3 ), ending in a man-made unity__the papacy; ( 3 ) the confusion to tongues ( GENESIS  11:7 )__Protestantism, with its innumerable sects. See  ISAIAH  13:1. 11:10 > Genesis 11 and 12 marks an important turning point in the divine dealing. Heretofore the history has been that of the whole Adamic race. There has been neither Jew nor Gentile; all have been one in "the first man Adam." Henceforth, in the Scripture record, humanity must be thought of as a vast stream from which God, in the call of Adam and creation of the nation of Israel, has but drawn off a slender rill, through which He may at last purify the great river itself. Israel, was called to be a witness of the unity of God in th

GENESIS  CHAPTER  10 1. 10:2 > Progenitor of the ancient Cimerians and Cimbri, from whom are descended the Celtic family. 2. 10:2 > From Magog are descended the ancient Scythians, or Tartars, whose descendants predominate in the modern Russia. See EZEKIEL  38:2;  39:6;  Revelation  20:8 3. 10:2 > Progenitor of the ancient Medes. 4. 10:2 > Progenitor of those who peopled Greece, Syria. 5. 10:2 > Tubal's descendants peopled the region south of the Black Sea, from whence they spread north and south. It is probable that Tobolsk perpetuates the tribal name. A branch of this race peopled Spain. 6. 10:2 > Progenitor of a race mentioned in connection with Tubal, Magog, and other northern nations. Broadly speaking, Russian, excluding the conquests of Peter the Great and his successors, is the modern land of Magog, Tubal, and Meshech. 7. 10:2 > Progenitor of the Thracians. From these seven sons of Jepheth are decended the goyim, or Gentile, nations, trans. &qu

GENESIS  CHAPTER  9 9:1 > The Noahic Covenant. The elements are: ( 1 ) The relation of man to the earth under the Adamic Covenant is confirmed ( GENESIS  8:21 ) ( 2 ) The order of nature is confirmed ( GENESIS  8:22 ). ( 3 ) Human government is established ( GENESIS 9:1__6)  ( 4 ) Earth is secured against another universal judgment by water ( GENESIS  8:21;  9:11 ). ( 5 ) A prophetic declaration is made that from Ham will descend an inferior and servile posterity ( GENESIS  9:24__25 ).  ( 6 ) A prophetic declaration is made that Shem will have a peculiar relation to Jehovah ( GENESIS  9:26__27 ). Government, science, and art, speaking broadly, are and have been Japhetic, so that history is the indisputable record of the exact fulfillment of these declarations. See, for the other seven covenants: Edenic  ( GENESIS  1:28 );  Adamic  ( GENESIS  3:15 );  Abrahamic  ( GENESIS  15:18 );  Mosaic  ( EXODUS  19:25 );  Palestinian  ( DEUTERONOMY  30:3 );  Davidic  ( 2  SAMUEL  7:16

GENESIS  CHAPTER  8 8:21 > The Third Dispensation: Human Government. Under Conscience, as in Innocency, man utterly failed, and the judgment of the flood marks the end of the second dispensation and the beginning of the third. The declaration of the Noahic Covenant subjects humanity to a new test. Its distinctive feature is the institution, for the first time, of human government__the government of man by man. The highest function of government is the judicial taking of life. All other governmental powers are implied in that. It followers that the third dispensation is distinctively that of human government. Manis responsible to govern the world for God. That responsibility rested upon the whole race, Jew and Gentile, until the failure of Israel under the Palestinian Covenant ( DEUTERONOMY  28__30:1__10 ) brought the judgment of the Captivities, when "the times of the Gentiles" ( See  LUKE  21:24;  REVELATION  16:14 ) began, and the government of the world passed exclu

GENESIS  CHAPTER  6 6:4 > Some hold that these "sons of God" were the "angels which kept not their first estate" ( JUDE  6 ). It is asserted that the title is in the Old Testament exclusively used of angels. But this is an error ( ISAIAH  43:6 ). Angels are spoken of in a sexless way. No female angels are mentioned in Scriptures, and we are expressly told that marriage is unknown among angels ( MATTHEW  22:30 ). The uniform Hebrew and Christian interpretation has been that verse 2 marks the breaking down of the separation between the godly line of Seth and godless line of Cain, and so the failure of the testimony to Jehovah committed to the line of Seth ( GENESIS  4:26 ). For apostasy there is no remedy but judgment ( ISAIAH  1:2__7,  24__25;  HEBREWS  6:4__8;  10:26__31 ). Noah, "a preacher of righteousness," is given 120 years, but he won no convert, and the judgment predicted by his great-grandfather fell ( JUDE  14__15;  GENESIS  7:11 ). 6:9

GENESIS  CHAPTER  5 5:1  > Adam, as the natural head of the race ( LUKE  3:38 ), is a contrasting type of Christ, the Head of the new creation. See ROMANS  5:14;  1  CORINTHIANS  15:21__22,  45__47. 5:22  > Enoch, "translated that he should not see death" ( HEBREWS  11:5 ) before the judgment of the Flood, is a type of those saints who are to be translated before the apocalyptic judgments ( 1  THESSALONIANS  4:14__17 ). Noah, left on the earth, but preserved through the judgment of the Flood, is a type of the Jewish people, who will be kept through the apocalyptic judgments ( JEREMIAH  30:5__9;  66:20__22;  REVELATION  21:1 ).

GENESIS  CHAPTER  4 4:1  > Cain ( "acquisition" ) is a type of the mere man of the earth. His religion was destitute of any adequate sense of sin, or need of atonement. This religious type is described in 2  Peter  2. Seven things are said of him: ( 1 ) he worships in self-will 2 ) is angry with God; ( 3 ) refuses to bring a sin-offering; ( 4 ) murders his brother; ( 5 ) lies to God; ( 6 ) becomes a vagabond; ( 7 ) is, nevertheless, the object of the divine solicitude. 4:2  > Abel ( "exhalation," or, "that which ascends" ) is a type of the spiritual man. His sacrifice, in which atoning blood was shed ( HEBREWS  9:22 ), was therefore at once his confession of sin and the expression of his faith in the interposition of a substitute ( HEBREWS  11: ).  4:4  > Type of Christ, the Lamb of God, the most constant type of the suffering Messiah__"the Lamb of God that taketh away the sin of the world" ( JOHN  1:29 ). A lamb fitly symbolizes

GENESIS  CHAPTER  3 3:1  > The serpent, in his Edenic form, is not to be thought of as a writhing reptile. That is the effect of the curse ( GENESIS  3:14 ). The creative which lent itself to Satan may well have been the most beautiful as it was the most "subtle" of creatures less than man. Traces of that beauty remain despite the curse. Every movement of a serpent is graceful, and many species are beautifully coloured. In the serpent, Satan first appeared "as an angel of light" ( 2  CORINTHIANS  11:14 ). 3:14  > The Adamic Covenant conditions the life of fallen man__conditions which must remain till, in the kingdom age, "the creation also shall be delivered from the bondage of corruption into the glorious liberty of the sons of God" ( ROMANS  8:21 ). The elements of the Adamic Covenant are: ( 1 ) The serpent, Satan's tool, is cursed ( verse  14 ), and becomes God's illustration in nature of the effects of sin__from the most beautiful

GENESIS  CHAPTER  2 2:3  > In the Old Testament the same Hebrew word ( qodesh ) is translated sanctify, consecrate, dedicate, and holy. It means, set apart for the service of God. See following "sanctify," Genesis  2:3 2:4  > Lord ( Hebrew Jehovah ).  ( 1 ) The primary meaning of the name Lord ( Jehovah ) is" the self-existent One." Literally ( as in EXODUS  3:14 ), "He that is who He is, therefore the eternal I AM ." But Havah, from which Jehovah, or Yahwe, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self-existent One who reveals Himself." The name is, in itself, an advance upon the name "God" ( El, Elah, Elohim ), which suggests certain attribute of Deity, as strength, etc., rather than His essential being. ( 2 ) It is significant that the

GENESIS  -  CHAPTER  #  1 1:1  > Elohim ( sometimes El or Elah ), English form "God" the first of the three primary name of Deity, is a uni-plural noun formed El = strength, or the strong one, and Alah, to swear, to bind oneself by an oath, so implying faithfulness. This uni-plurality implied in the name is directly asserted primarily the Strong One it is fitly used in the first chapter of Genesis. Used in the Old Testament about 2500 times. See Genesis  2:4, note 2:7;  24:18, note;  15:2, note;  17:1, note,  21:33,  note,  1  Samuel  1:3,  note.  But three creative acts of God are recorded in this chapter: ( 1 ) the heavens and the earth,  Verses  1;  ( 2 ) animal life, verse  21; and ( 3 ) human life, verses  26__27. The first creative act refers to the dateless past, and gives scope for all geologic ages.  1:2  > Jeremiah  4:23__26,  ISAIAH  24:1 and 45:18, clearly indicate that the earth had undergone a cataclysmic change as the result of a divine judgment. T