Malachi 3:1

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Malachi 3:1

"'See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,' says the Lord Almighty."


Malachi 3:1 again broaches the concept of 'dual fulfillment' of prophecy. The 'near fulfillment' in this verse refers to the writer of the book, Malachi, whom God has sent to admonish the priests and people of Judah, circa 420 BC. The 'far fulfillment' refers to John the Baptist, the messenger, or MALAKI, of the first advent of Christ.

The Greek term for "messenger" is AGGELOS, which is defined as "messenger, one who is sent in order to announce, teach, or perform anything." [113] And the distant reference, as noted, is to John the Baptist. And in Malachi 3:1, Malachi is quoting Isa. 40:3, and this same quote is repeated in Matthew 3:3, which says, "This is he who was spoken of through the prophet Isaiah: 'A voice of one calling in the desert, prepare the way for the Lord, make straight paths for him.'"

And in Matthew 11:10, Matthew quotes Malachi 3:1: "This is the one about whom it is written: 'I will send my messenger ahead of you, who will prepare your way before you.'"

Luke 1:76 repeats the quote: "And you, my child, will be called a prophet of the Most High; for you will go on before the Lord to prepare the way for him."

And again, in Luke 3:4: "As is written in the book of the words of Isaiah the prophet: 'A voice of one calling in the desert, prepare the way for the Lord, make straight paths for him."

Luke 7:26-27 is also a quote of Malachi 3:1: "But what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written: 'I will send my messenger ahead of you, who will prepare your way before you.'"

Mark 1:2-3 declares: "It is written in Isaiah the prophet: 'I will send my messenger ahead of you, who will prepare your way' -- 'a voice of one calling in the desert, prepare the way for the Lord, make straight paths for him.'" Mark, it should be noted, quotes first Malachi 3:1, then Isa. 40:3.

And in John 1:23, the prophecy meets the prophet: "John replied in the words of Isaiah the prophet, 'I am the voice of one calling in the desert, 'Make straight the way for the Lord.'"

In the above verses, then, the Baptist's coming was "predicted as the herald of the King, Messiah, but in such a way as to make it plain that Messiah Himself was identified with Jehovah; for the word is, 'He shall prepare the way before Me.'" [114]

And recall that the Greek word for "messenger" is AGGELOS, or "angel;" thus, John was the AGGELOS of Christ, but Christ is the "messenger" or AGGELOS of the Covenant. And all three of the messengers, Malachi, John the Baptist, and the Messenger of the Covenant, i.e., Christ, are alluded to in Exodus 23:20-21: "See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared. Pay attention to him and listen to what he says. Do not rebel against him; he will not forgive your rebellion, since my Name is in him." And the last five words in Exodus, "my Name is in him," declare, openly, that Jesus Christ, the Messenger of the Covenant, is, was, and always will be God.

Moreover, from Malachi 3:1 surfaces a yet more distant or far fulfillment, i.e., the return of our Lord, the Covenant Messenger, at the Second Advent. For it is here that He will fulfill all the covenants, including the division of the Land according to the Abrahamic Covenant. And Ezekiel 48:11 makes reference to the apostate priests of Malachi's day, as they are compared and contrasted with the faithful priests, the Zadokites. "This will be for the consecrated priests, the Zadokites, who were faithful in serving me and did not go astray as the Levites did when the Israelites went astray."

The word for "prepare" in Malachi 3:1 is PANAH, in the piel, which is intensive, and means "to clear, empty, prepare." [115] Thus, John the Baptist shall prepare the way before Christ. And John's preparation for the Lord was intensive in that it was no longer foretelling the HABBA, the One Coming, which was necessarily future; John stated boldly, 'He is here.'

"Then suddenly the Lord you are seeking will come to his temple;" this clause refers to our Lord as he entered the Temple, circa 30 AD. John 2:13-25 narrates this "sudden" entrance, MOxtP. "When it was almost time for the Jewish Passover, Jesus went up to Jerusalem. In the temple courts he found men selling cattle, sheep and doves, and others sitting at tables exchanging money. So he made a whip out of cords, and drove all from the temple area, both sheep and cattle; he scattered the coins of the money changers and overturned their tables. To those who sold doves he said, 'Get out of here! How dare you turn my Father's house into a market!' His disciples remembered that it is written: 'Zeal for your house will consume me.' Then the Jews demanded of him, 'What miraculous sign can you show us to prove your authority to do all this?' Jesus answered them, 'Destroy this temple, and I will raise it again in three days.' The Jews replied, 'It has taken forty-six years to build this temple, and you are going to raise it in three days?' But the temple he had spoken of was his body. After he was raised from the dead, his disciples recalled what he had said. Then they believed the Scripture and the words that Jesus had spoken. Now while he was in Jerusalem at the Passover Feast, many people saw the miraculous signs he was doing and believed in his name. But Jesus would not entrust himself to them, for he knew all men. He did not need man's testimony about man, for he knew what was in a man."

And as has already been noted, the phrase "messenger of the Covenant" is Christ at the first advent, and is so defined in Exodus 24:8, and Zech. 9:11, both of which passages designate the blood of the sacrifices as the blood of the covenant. And the blood of Christ is called the blood of the new covenant in Matthew 26:28, Mark 14:24, and Hebrews 13:20. Matthew 26:28 reads, "This is my blood of the covenant, which is poured out for many for the forgiveness of sins."

And remember, if the blood of Christ had not been poured out, not one covenant would have been valid.

Finally, the phrase "whom you desire" should be examined. The term in the Hebrew is CHAPHETS, and it is the Qal active participle, masculine plural. And the phrase is literally, "him whom delightings."

The word is defined as "to bend, to bend towards; and metaph. applied to the will, it implies entire and full inclination towards an object or person: it may carry with itself the notion of delight and affection." [116] And the term was used in Mal. 1:10 to denote "pleasure." And this idea of pleasure is present in Mal. 3:1; but there is more than simple pleasure, as the relative refers back to the "messenger of the covenant." Thus, this is Christ as He gives pleasure to the Justice of God. For, remember, that Mal. 3:1 is beginning the answer to: "Where is the God of Justice?"

Thus, the term refers to "him (in) whom pricelessnesses" reside. In other words, "the darling" of God, i.e., our Lord Jesus Christ. For He is the only sacrifice that is acceptable to the Justice of God. Thus, the Justice of God is still existing, and is not lost.

Malachi 3:1 (expanded translation): "Behold me (God), the one sending my messenger; and he (John the Baptist, Christ) will make clear the way before me (Christ, the Purpose of God); and suddenly the Lord will come into his temple, the Lord whom you are seeking (they asked him for a sign in Matthew), the one who is the messenger of the covenant, the one who is priceless(nesses). Behold, he has come, said Yahweh of the armies."

In 420 BC, the Jews of Judah returned to God, and judgment from the Justice of God was averted. In 30 AD, the Jews did not return to God, and the Diaspora occurred; justice from God was not averted.

The answer, then, to "Where is the Justice of God?" is found in the sacrifices which point to the true sacrifice of Christ on the Cross. Justice was satisfied at the Cross by Christ. Thus, Malachi is saying, "Believe in Christ and avoid judgment; believe not, and justice will surely come."

Zadok


Zadok, whose name means "just," or "righteous," was the son of Ahitub, and high priest, along with Abiathar, during David's reign. For a switch from the legitimate line of the high priest, the line of Eleazar, had taken place during the reign of Saul ben Kish (King Saul). And according to I Chronicles 24:3, Zadok was of the line of Eleazar, the son of Aaron.

I Chronicles 12:28 relates that Zadok remained faithful to God, and thus to David at Hebron, after Saul ben Kish's suicide. And from this point onward, Zadok and 22 Levitical priests (called Zadokites), and 900 Levites (also called Zadokites), remained steadfastly allegiant to David. And after the revolt of Absalom against his father, David, Zadok and all the Zadokites, took the Ark of the Covenant and the Ephod and the Urim and Thummim, and accompanied David. Also accompanying David was Hushai the Archite. At this point, David instructed the Zadokites and Zadok to return to Jerusalem. David also instructed Hushai to return and feign allegiance to Absalom. Through Zadok, Hushai was to communicate with his real lord, David.

Later, subsequent to the death of Absalom and David's return to Jerusalem, at the moment that Adonijah plotted to become king, Zadok remained faithful to David, and anointed Solomon as the next king (I Kings 1). For his devotion, Solomon restored the line of Eleazar to the office of high priest, removing Abiathar, who had elected to support Adonijah. Thus, Zadok became the sole high priest.

The Blood of Christ


The word used for "blood" in Hebrew is DAM. Of the 306 times that the term is utilized in the Old Testament, 103 refer to the animal sacrifices, while 203 refer to death and violent injury. Thus, it is clear that the concept of "blood" is vital to an elucidation of the "blood of Christ." The blood of the Old Testament sacrifices, then, pointed toward the work of Christ on the Cross. This Old Testament usage, therefore, was didactic, i.e., used to teach of what was to come.

The process was as follows: the priest would tie the sacrifice to the four horns of the brazen altar. Then the priest would place one hand on the sacrifice and one on the penitent; at this point the penitent would confess his sins, thus metaphorically transferring the sins to the animal. The priest would then slit the throat of the animal, subsequently bleeding to death through the carotid. Perforce, the death was violent in the extreme. Remember, the purpose was teaching.

In the same manner, our Lord's death on the Cross was violent. However, our Lord's death was spiritual, not physical. Thus, the blood of the animal did not save anyone, nor did it expiate any sins.

And on the Day of Atonement, the High Priest would enter the Holy of Holies (the Most Holy Place) and sprinkle the blood of the lamb upon the Mercy Seat. This demonstrated, metaphorically, the acceptability, or the "preciousnesses" of Christ (Mal. 3:1) on the Cross.

Thus, Christ was the real Lamb, the real sacrifice on the altar, the Cross.

And just as the brazen altar was outside the gate of the Tabernacle, so also our Lord's sacrifice occurred outside the city of Jerusalem on Golgotha. For Hebrews 13:12 says, "Therefore Jesus also suffered outside the gate to make the people holy through his blood."

Thus, metaphorically, the "blood of Christ" applies to His spiritual death on the Cross. This was the instrumentality of salvation. And Christ died spiritually on the Cross so that believers might be "born again," or spiritually quickened.

The "blood of Christ," which was metaphorically used in the Old Testament by the blood of the animal, but which now has actually occurred, is presently again used metaphorically at the Communion Table. The blood of the animal looked forward in the Old Testament, i.e., it was a commemoration of that which was to take place. Now, however, the cup and the bread look back, commemoratively, to that which has taken place. Thus, the Communion Table is to the Church Age believer, what the brazen altar/animal sacrifice was to the Old Testament believer.

This concept is demonstrated in Matthew 26:26-28, which say, "And while they were eating, Jesus took bread, and having blessed it, He broke it and gave to His disciples, and He said, 'Take, eat; this is my body.' And then He took the cup and gave thanks, and He handed it to them, saying, 'Drink from it, all of you. For this is my blood of the covenant (messenger of the covenant, as per Mal. 3:1) which is shed on behalf of many for the forgiveness of sins.'"

Here, then, the bread is used in place of the Lamb. And it symbolizes the acceptability, the perfect person of Christ on the Cross. And the cup symbolizes the sins of mankind. Metaphorically, then, Christ drank of this cup while on the Cross. And this is the salvation work of Christ on the Cross, that is, His spiritual death. Thus, the Church looks back and commemorates this "so great salvation."

A.T. Robertson's words on John the Baptist and Christ more than adequately sum up this exposition of Malachi 3:1: "But the most significant thing about John is the promise that he will be filled with the Holy Spirit from his birth. It is a promise of the revival of prophecy. It had been some four hundred years since the voice of prophecy ceased with Malachi. And now a real prophet was to come again. Thus equipped he will turn many of the sons of Israel to the Lord their God. It was a day of backsliding. This prophecy also came true." [118]

The Name of God in the Old Testament


In the Old Testament, God or Jehovah has many names, and often the student of the Word may have difficulty understanding or distinguishing these different names. Many of the prominent names will now be examined.

Jehovah, which is JHWH (called the Tetragrammaton), or YAHWEH, in the Hebrew, is the appellation of each member of the Trinity. And the term Jehovah designates an intimate relationship with God; additionally, since the term is in the singular, it refers to one specific member of the Trinity. Whereas, the term ELOHIM, which is plural, is a reference to two or more members of the Trinity when used. And the term Elohim designates the essence, or quiddity (attributes) of God.

JHWH is the ineffable name of God to the Jews. Thus, it is never to be uttered or pronounced. Therefore, the Jews substitute the noun ADONAI rather than utter the Tetragrammaton, JHWH. And sporadically, the term Jehovah Elohim occurs in Scripture; here, the Jews substitute Adonai Elohim.

JHWH is a combination of Hebrew consonants and vowels that is not pronounced as printed. It is a symbol or abbreviation for God's name, JHWH, and it is also pronounced ADONAI. This form exists because the term JHWH never stands in the Hebrew with its own vowels, i.e., it is unpointed. JHWH is from the verb HAJAH, which means "to be." God, then, is the "self-existing One," or the "I am that I am."

It is concluded, then, that JHWH refers to each distinct member of the Trinity: the Father, the Son, and the Holy Spirit. And Elohim refers to the essence of all three members of the Trinity.

Examples of this use of JHWH are:

God the Father is called Jehovah in Isa. 64:8. God the Son is called Jehovah in Isa. 45:21, and God the Holy Spirit is called Jehovah in Isa. 11:2. However, prevalently the term refers to God the Son, Jesus Christ, because He is the revealed God, i.e., the member of the Trinity that is seen.

In a similar manner, each member of the Trinity is called Elohim in Scripture: God the Father is called Elohim in I Chronicles 29:10, God the Son is called Elohim in Isa. 45:21, and God the Holy Spirit is called Elohim in Exodus 31:3. Thus, it is evident that all three members of the Trinity are indeed God. They all have one essence, yet three Persons.

It should be noted that Deut. 6:4 refers to Jesus Christ as the unique member of the Trinity, for he is the God-Man. "Hear, O Israel, Jehovah our Elohim is the one (same) Jehovah." And the term for "one" or "same" is the numerical Echad, which is used intensively as a pronominal. The clause, then, defines Jesus Christ as the God of Israel. The One with Whom and through Whom Israel has a relationship.

The Metaphorical or Expressive Names of God


First, it should be noted that the idea in back of all these names or titles is "care." And "caring" is an expression of love.

JHWH JIRE, found in Gen. 23:13,14 and Psalm 23. JIRE is the Qal imperfect of RA'AH, which means "to see." Thus, in this name is the concept of seeing needs and providing for them. He is the great Provider.

JHWH SHALOM, found in Judges 6:24, and Psalm 23. SHALOM is "peace" or "prosperity." Thus, here is the concept of blessings and tranquillity. He is the great prosperity; He is the only true contentment and reconciliation.

JHWH ROPHECHA, found in Exodus 15:26 and Psalm 23. ROPHECHA is the Qal active participle of RAPHAH, which is "gracious healing." Here, God is the One who provides for the healing of sin. He is the great healer.

JHWH TZIDKENU, found in Jer. 23:6, Jer. 23:16, and Psalm 23. TZIDKENU is defined as "righteousness" or "justice." This title is a reference to the justice provided by the righteous One, and is a eschatological reference to Christ reigning in the Millennium. He is the great and righteous One, and all the saints share His righteousness.

JHWH SHAMMAH, found in Ezekiel 48:35 and Psalm 23. "Jehovah is there;" a title of Christ during the Millennium, and a title for Him who is always there. He is the One "who is there for me."

JHWH NISSI, found in Exodus 17:15 and Psalm 23. A NES is a Jewish battle flag. "Jehovah my banner." He is the One "who fights for me, while I feast." It was under this name of God that Moses was able to say, "Stand and watch the deliverance of the Lord."

JHWH MEKADDESCHEM, found in Psalm 23 and Exodus 31:13. The One who "sanctifies" or "sets apart." He is the One who sets the saints aside as exceptional to Him. He is the sanctifier.

JHWH ROHI, Psalm 23:1. ROHI is the Qal active participle of RA'AH, "to see." Thus He is the One who keeps on "seeing" and shepherding me. Again, He is the great Provider.

Specific References to Christ


COMA, found in Haggai 2:7: "The desire of all nations shall come." This is Jesus Christ as the Messiah, "the desired One." And it is referred to in the prophecy of Balaam, where the Lord said by means of Balaam in Numbers 24:17, "There shall come a star out of Jacob, and a scepter shall rise out of Israel." Here is the hope of salvation.

BO, found in Psalm 96:13, "the coming One." "For he cometh, for he cometh to judge the earth; he shall judge the world in righteousness, and the people with his truth." Here, then, is our Lord at the Second Advent, "the One who is worthy to judge."

NAIM, the "gracious One," found in Psalm 45:2: "Grace is poured into your lips; therefore God has blessed you forever." This is Christ as the Victor at the Second Advent.

JHWH TSABA'OTH, from TSABA', "God of the armies." This is God the Son, or Jehovah, God of the hosts, as supreme leader of the heavenly armies; " specifically, of angels and of the heavenly bodies." [119]

In extra-biblical literature Tsabaoth, or Ibraoth, is defined as one of seven angelic 'presences.' And the name in Gnostic and cabalistic literature represents the divinity; and the Ophites employed this term to define one of the "seven archons" that created the universe. [120]

The Non-Lyrical Names of God


ELOHIM, God as the Creator, implementing His will, which comes from His essence. And it is interesting to note that in I Samuel 28:13, the term ELOHIM refers to what the witch of Endor assumed were 'gods,' i.e., spirits coming out of the earth.

EL, is God in His Omnipotence. This term often occurs in conjunction with SHADDAI, which is "almighty" or "the many-breasted one," or "the All-bountiful One." Thus, through His power He provides many, varied and all blessings to His saints.

ELOAH, is the God who is worthy of reverence, the only living God, in contrast with all icons. Here, then, is the perfect Justice and Righteousness of God, i.e., the Holiness of God.

ADONAI, is God as the sovereign Lord of the universe. For God is Sovereignty.

JEHOVAH, is God as the Eternal Living God. "Who is, and was, and is to come." This is the "I am that I am" Who stands in relation with His people. [121]

JHWH RUACH, is God the Holy Spirit. In Zechariah 7:12 the term appears with the preposition BETH, and signifies immediate agency, OHUrBi, BERUCHO, literally, "by his Spirit." And the prophets referred to in Zech. 7:12 were the secondary agents, or the human agents of the Spirit. "Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which Jehovah of hosts had sent by his Spirit by the former prophets: therefore there came great wrath from Jehovah of hosts."

The Mosaic Law


Since the book of Malachi makes constant reference to the "covenant" and the "Law," the concept of the Mosaic Law will now be presented.

The Mosaic Law has three parts: the ordinances, the judgments and the decalogue. Each part is referred to as a codex. Codex number one is the decalogue, or the ten commandments. The ten commandments define morality, privacy, property, life, authority and the social machinery, which we call institutions, to maintain freedom within a nation. Additionally, the ten commandments define two types of associations: man with God, and man with man.

"Thou shall not" is a negative presentation of a positive necessity: morality. And morality is required by the Mosaic Law of all individuals, whether believer or unbeliever. Of believers, the Law enjoins virtue.

Codex number two is called the ordinances, and is found in Ex. 25:1-31:18. This is the spiritual code. Thus, the ordinances provide spiritual specifications for the Jews and Israel. Within the ordinances exists a systematic, albeit adumbrated, theology which elucidated salvation, the unique person of the Trinity, Jesus Christ, and the essence of God as it applied to the Jews and mankind. The ordinances were taught both orally, as by Moses, and ritually, as through the Tabernacle and its accouterments, Exodus 25-27, the Holy Days, Lev. 23:10ff., and through the Levitical priests and the offerings.

Codex number three is the judgments, which was a specific civic and social blueprint. This blueprint included personal entitlements, the laws of ownership and property, marriage and divorce, defense procedures and policies, taxation, diet, health, sanitation, quarantine, criminal and civic laws, forensic procedures, penalties, and capital punishment, Exodus 21:1-23:9.

The judgments, or codex number three, sustained and vindicated the concept of free enterprise and the idea of profit. For without wealth, business cannot exist and the national entity as well as the individual suffer. The judgments also taught the concept of charity as a reflection of the spiritual life, and the judgments proscribed three concepts: revolution, violence and civil disobedience.

The Mosaic Law was provided specifically to Israel, according to Ex. 19:3; Lev. 26:46; Romans 3:19; 9:4. And Deut. 4:8 and Romans 2:12-14 make it clear that the Mosaic Law was not provided for the Gentiles. However, according to Romans 13:1-10, the judgments portion of the Law is still applicable to all of mankind. Furthermore, the Mosaic Law was not provided to the Church, according to Acts 15:5,24; Romans 6:14, and Galatians 2:19. Thus, the Church has no Levitical offerings, no Levitical priests, and worships on Sunday rather than Saturday.

The Mosaic Law was not the means of salvation, according to Gal. 3:21-26. The Law cannot provide justification, according to Acts 13:39 and Philippians 3:9. And Gal. 3:2 teaches the Church that keeping the Law does not result in the filling of the Spirit, in fact, the Law cannot provide the ministry of the Holy Spirit. The Law, then, can only point to sin, define sin, and make mankind aware of sinful failings; it cannot save. The Law does, however, point to Christ.

Our Lord Jesus Christ, since He was a Jew by birth, had a relationship with the Law:

He fulfilled the Law in every aspect. He condemned those who deformed the Law, such as the Pharisees. And according to Romans 10:4, Christ was the end of the Law because He fulfilled the Law.

What function, then, does the Law have in the present Church Age? The Law still characterizes sin, morality and freedom within the outlines of a social machinery. The Law still provides valuable insight into the proper functions of government, business, criminal law, health and hygiene. And the Law points to Christ as the fulfillment of all that the Tabernacle, the Priesthood and the offerings taught. Thus, the primary function of the Law at the present juncture is to characterize sin, and thus provide recognition of the need for salvation. And this usage of the Law is stated by the Apostle Paul in I Timothy 1:8-11, which reads: "We know that the law is good, if one uses it lawfully. Know this fact, that the Law was never made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who murder their fathers and mothers, for murderers in general, for fornicators and homosexuals, for kidnappers and liars, perjurers, and whatever else is contrary to sound doctrine according to the glorious gospel of the blessed God with which gospel I have been entrusted."

II Corinthians 3:13-18 explains the "fading glory" of the Law. "We are not like Moses, who would put a veil over his face to keep the Israelites from gazing at it while the radiance was fading away." Here, verse 13 explains that when Moses received the Law, the glory of the Law was initially reflected in his face. But as he descended the mountain, the glory faded, not because the Law was not just and perfect, for it was; but because all the Law could do was condemn as none could keep it. And so that the Jews could not see the glory of the Law fade, Moses covered his face with a cloth or veil. Thus, the Jews were unable to see that the glory of the Law would fail. It would fail to save, all it could do was condemn. But this is what the Jews had asked for. They said, 'Yes, we can keep the law.' Instead, they should have said we cannot, and thrown themselves upon the grace of God.

II Cor 3:14 relates that failure to believe in Christ is the handicap of the Law to the Jews, even in the Church Age. They still believe that the glory of the Law exists; and unbelief makes their minds "dull." The veil remains. The true glory is Christ, for he fulfilled the Law and was the only acceptable sacrifice.

II Cor. 3:15 and 16 relate that when an unbelieving Jew looks into the Word of God he sees no glory, for he is spiritually dead. But when a believer looks into the Word of God, he understands, and thus the Word becomes a mirror; if the believer sees the glory of Christ and executes the plan of God in his life, then Christ is reflected through the believer.

For remember, our Lord said in Matthew 5:17, "Do not think that I came to abolish the Law or the prophets. I did not come to abolish, but to fulfill." Thus, the Law was just and good, but none could keep it except Christ. Thus, the glory that was the Law's, is dull compared to the glory of the one who fulfilled it. Romans 10:4 states, "For Christ is the end of the Law for the purpose of righteousness to every one who believes." In other words, the Law could only condemn those who could not keep it, and that was everyone; the Law could not provide righteousness, it could only point out unrighteousness (Gal. 3:10-14).

And according to Gal. 3:21, the Law cannot provide eternal life or sustain life, it can only condemn and demand death.

The fact that the Law is not presently applicable to the Church Age does not mean that 'lawlessness' now exists in the Church. For the Church is under a higher Law, the Law of Christ, who fulfilled the Law. And as the one who fulfilled the Law is higher than the Law, so the Church has a higher Law, I Cor. 9:20-21; Gal. 6:2. "Carry each other's burdens, and in this way you will fulfill the law of Christ."

Too, our Lord reiterated, while he was on the earth, many of the concepts found in the Law. Wherever He did so, that concept is now applicable to the Church; whereas if a concept was not reiterated, then it no longer applies to the Church. For example, the specific application of the Mosaic Law as it pertained to adultery, homosexuality, and the incorrigibility of teenagers was not reiterated by our Lord. Indeed, our Lord cleared up the matter of misapplication of divorce based upon distortion of the Mosaic Law. And Paul, in Romans 13, reiterated the concept of capital punishment for certain crimes.

Hebrews 7:19 says, "For the Law accomplished nothing, but on the other hand the bringing in of a better hope did, through which we draw near to God."

John 1:17 says, "The Law was given by Moses, but grace and truth came through Jesus Christ."

Yet remember, that just because the Law does not generally apply to the Church, does not mean that the Law is to be removed from Scripture. The Law is an illustration, the Law instructs as to sin and the need for salvation, and the fading glory of the Law leads to the blinding glory of our Lord. Gal. 3:24-26 state this principle: "Therefore what is the purpose of the Law? It has become our tutor to lead us to Christ, that we might be justified by faith. But now that faith has come, we are no longer under the tutor. For you are all the sons of God by faith in Christ Jesus." [122]

Notes:

[113] Bullinger, E.W. A Critical Lexicon and Concordance to the English and Greek New Testament; page 52.

[114] Ironside, H.A. Notes on the Minor Prophets; page 451.

[115] Wilson, William. Ibid.; page 323.

[116] Wilson, William. Ibid.; page 115.

[117]This dissertation on the Blood of Christ is based on the scholarship of Robert Thieme. This categorization was first compiled by Robert Thieme; revised, altered and appended by R.E. Radic.

[118] Robertson, A.T. John the Loyal; page 10.

[119] Wilson, William. Old Testament Word Studies; page 222.

[120] Davidson, Gustav. A Dictionary of Angels; page 251.

[121] The above dissertation on the names of God is based upon the scholarship of E.W. Bullinger; Job, and The Witness of the Stars, and Robert Thieme; from Thieme's Doctrines of the Bible; made available to the author through the gracious efforts of Rev. A. Chaney. And it should be noted that the above list is not comprehensive.

[122] This dissertation on the Mosaic Law is based upon the scholarship of Robert Thieme, H.A. Ironsides, Alfred Edersheim, and I.M. Haldeman. Doctrine of the Mosaic Law originally compiled by Robert Thieme; taken from "Doctrines of the Bible," which was graciously donated to the author by Rev. A. Chaney; revised, altered and appended by R.E. Radic.



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