Old Testament prophecy about Jesus

Jesus is the Son of God

Psalms 2:7 (NIV) I will proclaim the decree of the LORD: He said to me, "You are my Son ; today I have become your Father.

Proverbs 30:4 (NIV) Who has gone up to heaven and come down? Who has gathered up the wind in the hollow of his hands? Who has wrapped up the waters in his cloak? Who has established all the ends of the earth? What is his name, and the name of his son? Tell me if you know!

Jesus would be anointed with the Spirit of God

Isaiah 11:2 (NIV) The Spirit of the LORD will rest on him-- the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of knowledge and of the fear of the LORD--

Isaiah 61:1 (NIV) The Spirit of the Sovereign LORD is on me, because the LORD has anointed me to preach good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners,

Psalms 45:7-8 (NIV) You love righteousness and hate wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy. 8 All your robes are fragrant with myrrh and aloes and cassia; from palaces adorned with ivory the music of the strings makes you glad.

Jesus would be a Prophet

Deuteronomy 18:15 (NIV) The LORD your God will raise up for you a prophet like me from among your own brothers. You must listen to him.

Deuteronomy 18:18 (NIV) I will raise up for them a prophet like you from among their brothers; I will put my words in his mouth, and he will tell them everything I command him.

Jesus would be the "seed of the woman" that would crush the serpent’s head

Genesis 3:15 (NIV) And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel."

Jesus would be the "seed of Abraham"

Genesis 12:3 (NIV) I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you."

Jesus would be the "seed of Isaac"

Genesis 17:9 (NIV) Then God said to Abraham, "As for you, you must keep my covenant, you and your descendants after you for the generations to come.

Genesis 21:12 (NIV) But God said to him, "Do not be so distressed about the boy and your maidservant. Listen to whatever Sarah tells you, because it is through Isaac that your offspring will be reckoned

Jesus would be the "seed of Jacob"

Genesis 28:14 (NIV) Your descendants will be like the dust of the earth, and you will spread out to the west and to the east, to the north and to the south. All peoples on earth will be blessed through you and your offspring.

Numbers 24:17-19 (NIV) "I see him, but not now; I behold him, but not near. A star will come out of Jacob; a scepter will rise out of Israel. He will crush the foreheads of Moab, the skulls of all the sons of Sheth. 18 Edom will be conquered; Seir, his enemy, will be conquered, but Israel will grow strong. 19 A ruler will come out of Jacob and destroy the survivors of the city."

Jesus would be of the tribe of Judah

Genesis 49:10 (NIV) The scepter will not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his.

Jesus would be come from David's family and be heir to his throne

2 Samuel 7:12-16 (NIV) When your days are over and you rest with your fathers, I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom. 13 He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. 14 I will be his father, and he will be my son. When he does wrong, I will punish him with the rod of men, with floggings inflicted by men. 15 But my love will never be taken away from him, as I took it away from Saul, whom I removed from before you. 16 Your house and your kingdom will endure forever before me ; your throne will be established forever.'"

Psalms 89:3-4 (NIV) You said, "I have made a covenant with my chosen one, I have sworn to David my servant, 4 'I will establish your line forever and make your throne firm through all generations.'" Selah

Psalms 110:1 (NIV) Of David. A psalm. The LORD says to my Lord: "Sit at my right hand until I make your enemies a footstool for your feet."

Psalms 132:11 (NIV) The LORD swore an oath to David, a sure oath that he will not revoke: "One of your own descendants I will place on your throne--

Isaiah 9:6-7 (NIV) For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 7 Of the increase of his government and peace there will be no end. He will reign on David's throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the LORD Almighty will accomplish this.

Isaiah 11:1-5 (NIV) A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit. 2 The Spirit of the LORD will rest on him-- the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of knowledge and of the fear of the LORD-- 3 and he will delight in the fear of the LORD. He will not judge by what he sees with his eyes, or decide by what he hears with his ears; 4 but with righteousness he will judge the needy, with justice he will give decisions for the poor of the earth. He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked. 5 Righteousness will be his belt and faithfulness the sash around his waist.

Jeremiah 23:5 (NIV) "The days are coming," declares the LORD, "when I will raise up to David a righteous Branch, a King who will reign wisely and do what is just and right in the land.

"Elijah" would come just prior to Jesus

Malachi 4:5 (NIV) "See, I will send you the prophet Elijah before that great and dreadful day of the LORD comes.

Malachi 3:1 (NIV) "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.

Isaiah 40:3-5 (NIV) A voice of one calling: "In the desert prepare the way for the LORD ; make straight in the wilderness a highway for our God. 4 Every valley shall be raised up, every mountain and hill made low; the rough ground shall become level, the rugged places a plain. 5 And the glory of the LORD will be revealed, and all mankind together will see it. For the mouth of the LORD has spoken."

Jesus would be hated without reason

Isaiah 49:7 (NIV) This is what the LORD says-- the Redeemer and Holy One of Israel-- to him who was despised and abhorred by the nation, to the servant of rulers: "Kings will see you and rise up, princes will see and bow down, because of the LORD, who is faithful, the Holy One of Israel, who has chosen you."

Psalms 69:4 (NIV) Those who hate me without reason outnumber the hairs of my head; many are my enemies without cause, those who seek to destroy me. I am forced to restore what I did not steal.

Jesus would enter the Temple with authority

Haggai 2:7-9 (NIV) I will shake all nations, and the desired of all nations will come, and I will fill this house with glory,' says the LORD Almighty. 8 'The silver is mine and the gold is mine,' declares the LORD Almighty. 9 'The glory of this present house will be greater than the glory of the former house,' says the LORD Almighty. 'And in this place I will grant peace,' declares the LORD Almighty."Malachi 3:1 (NIV) "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.

Jesus would make a triumphal entry into Jerusalem on a donkey

Isaiah 62:11 (NIV) The LORD has made proclamation to the ends of the earth: "Say to the Daughter of Zion, 'See, your Savior comes! See, his reward is with him, and his recompense accompanies him.'"Zechariah 9:9 (NIV) Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey.Psalms 118:26 (NIV) Blessed is he who comes in the name of the LORD. From the house of the LORD we bless you.

Jesus would bear the reproaches due others

Isaiah 53:12 (NIV) Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors.Psalms 69:9-10 (NIV) for zeal for your house consumes me, and the insults of those who insult you fall on me. 10 When I weep and fast, I must endure scorn;

Jesus would be sinless and without guile

Isaiah 53:9 (NIV) He was assigned a grave with the wicked, and with the rich in his death, though he had done no violence, nor was any deceit in his mouth.

Jesus would be meek and humble

Isaiah 42:2 (NIV) He will not shout or cry out, or raise his voice in the streets.

Jesus would be tender and compassionate

Isaiah 40:11 (NIV) He tends his flock like a shepherd: He gathers the lambs in his arms and carries them close to his heart; he gently leads those that have young.Isaiah 42:3 (NIV) A bruised reed he will not break, and a smoldering wick he will not snuff out. In faithfulness he will bring forth justice

Jesus would teach in parables

Isaiah 6:9-10 (NIV) He said, "Go and tell this people: "'Be ever hearing, but never understanding; be ever seeing, but never perceiving.' 10 Make the heart of this people calloused; make their ears dull and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed."Psalms 78:2 (NIV) I will open my mouth in parables, I will utter hidden things, things from of old

Jesus would heal people of disease and sickness

Isaiah 53:4 (NIV) Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him, and afflicted.Isaiah 35:5-6 (NIV) Then will the eyes of the blind be opened and the ears of the deaf unstopped. 6 Then will the lame leap like a deer, and the mute tongue shout for joy. Water will gush forth in the wilderness and streams in the desert.Isaiah 42:18 (NIV) "Hear, you deaf; look, you blind, and see!

Jesus would be born in Bethlehem

Micah 5:1 (NIV) Marshal your troops, O city of troops, for a siege is laid against us. They will strike Israel's ruler on the cheek with a rod. 2 "But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times."

Jesus would proclaim a Jubilee

Isaiah 58:6 (NIV) "Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke?Isaiah 61:1 (NIV) The Spirit of the Sovereign LORD is on me, because the LORD has anointed me to preach good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners.

Bethlehem's children would be killed at Jesus' Coming

Genesis 35:19-20 (NIV) So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). 20 Over her tomb Jacob set up a pillar, and to this day that pillar marks Rachel's tomb.Genesis 48:7 (NIV) As I was returning from Paddan, to my sorrow Rachel died in the land of Canaan while we were still on the way, a little distance from Ephrath. So I buried her there beside the road to Ephrath" (that is, Bethlehem).Jeremiah 31:15 (NIV) This is what the LORD says: "A voice is heard in Ramah, mourning and great weeping, Rachel weeping for her children and refusing to be comforted, because her children are no more."

Jesus would live in Egypt

Hosea 11:1 (NIV) "When Israel was a child, I loved him, and out of Egypt I called my son.

Jesus would live in Galilee

Isaiah 9:1-2 (NIV) Nevertheless, there will be no more gloom for those who were in distress. In the past he humbled the land of Zebulun and the land of Naphtali, but in the future he will honor Galilee of the Gentiles, by the way of the sea, along the Jordan-- 2 The people walking in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned

Jesus would bind up the brokenhearted, proclaim liberty to the captives and announce the acceptable year of the Lord

Isaiah 61:1-2 (NIV) The Spirit of the Sovereign LORD is on me, because the LORD has anointed me to preach good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners, 2 to proclaim the year of the Lord's favor and the day of vengeance of our God, to comfort all who mourn,

The importance of the No7 in the bible

The Number 7
Earlier in this number study we looked at the number six and we saw that it was the number of work. In looking at that number we also saw that the number seven was the Sabbath of rest. Even in that, we see that number 'clearly' illustrated as the totality of the week. It signified the completeness of time as it relates to coming to the Sabbath of Rest. Seven is the complete (finished) week. This is the same principle with this number.

- 7 days alert for Noah, Gen7:4
- 7 days for the dove, Gen8:10
- 7 ewe lambs of Abraham, Gen21:28
- 7 days of eating unleavened bread, Ex23:15
- 7 lamps (menorah) for the tabernacle, Ex37:23
- 7 days of dwelling in booths, Lev23:42
- 7 locks of hair on Samson's head, Judg 16:13
- 7 daughters of Jethro in Exodus 2:16 2.
- 7 sprinkles of blood in Leviticus 4:63.
- 7 lamps in Numbers 8:24.
- 7 nations of Deuteronomy 7:15.
- 7 priests w 7 trumpets on the 7th day in Joshua 6:46.
- 7 feast days for Samson in Judges 14:177.
- 7 sons not worth a daughter like her: Ruth 4:15
In Matthew it’s the SEVEN loaves: 15:34
In Mark it’s the Sadducee story of the SEVEN brothers: 12:20
In Luke it’s the SEVEN devils of Mary Magdalene: 8:2
In Acts it's the SEVEN sons of the Priest Sceva: 19:14

The Revelation Sevens
The seven churches and seven spirits: 1:4
- seven golden candlesticks: 1:12 -
seven stars: 1:16 - seven angels: 1:20
- seven lamps: 4:5 - seven seals: 5:5
- seven horns and seven eyes: 5:6
- seven trumpets: 8:2
- seven thunders: 10:3
- seven heads and seven crowns: 12:3
- seven plagues: 15:1
- seven golden vials: 15:7
- seven mountains: 17:9
- seven kings: 17:10

The whole Bible is replete with the numerical symbology of the number seven. There were seven seals to the book that is opened by the Lamb, which were indicating that it is completely or totally secure in these seals. No one could open it but God. Likewise, the seven trumpets are indicating the totality of God's judgments. From start to finish, when we reach seven, it is finished. Or in the seven vials which are the totality of the Wrath of God that is to be poured out upon the earth. All these things show this spiritual signification of the number. Even when Mary Magdalene was healed
luke 8:2
"And certain woman, which had been healed of evil spirits and infirmities, Mary called magdalene, out of whom went Seven Devils."
Mark 16:9
"Now when Jesus was risen early the first day of the week, He appeared unto mary Magdalene, out of whom went Seven devils."
Jesus cast out of her seven devils to signify the totality of the rule of Satan in her. When we are saved, we are made free from Satan where he no longer has rule over us. The number seven signified the total removal of Satan from within her, and now God would make His abode there. And what agreement has the Temple of God with the temple of idols? None. Satan is totally cast out. The Number seven illustrates his total rule in the unsaved. But by Grace of God he is totally cast out when we become Saved.
Leviticus 4:6
"And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the Lord, before the veil of the sanctuary".
There we see that the blood was to be sprinkled seven times, which signifies that the person is 'totally' forgiven and made completely clean. Likewise:
Matthew 18:22
"Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven".
In these verses God is illustrating that the number of times we should forgive someone is 'seventy times seven.' In other words, we are not to forgive just some sins, or even literally four hundred and ninety sins (70x7), but by the use of seven it is illustrating that we must forgive in totality. We must have complete forgiveness as often as we are sinned against, just as Christ has forgiven 'all' our sins. Seven is multiplied by seventy (10x7) to emphasize total fulness and bring home the point that we must love as we are loved, unconditionally. As Christ continues to forgive us all our transgressions, so we are likewise to forgive in 'totality.'
Another example is in Revelation, where the Holy Spirit of God is signified by 'Seven spirits, and seven eyes.'
Revelation 3:1
"And unto the Angel of the Church at Sardis write, these things saith He that hath the Seven Spirits of God, and the Seven stars; I know thy Works, that thou hast a name which thou liveth, and art dead."
Revelation 4:5
"And out of the Throne proceedeth lightnings and Thunderings and voices; and there were Seven lamps of fire burning before the Throne, which are the seven Spirits of God."
Revelation 5:6
"And I beheld, and lo in the midst of the throne and of the four living creatures,, and in the midst of the elders, stood a Lamb as it had been slain, having Seven Horns, and Seven Eyes, which are the Seven Spirits of God sent forth into all the earth."
Psalms 12:6
"The Words of the Lord are pure words: as silver tried in a furnace of earth, purified Seven Times."
Seven times illustrates 'complete' Purity. In other words, there is no impurities found God's word anywhere. Total infallibility of the Word. The spiritual significations of the number seven are seen all throughout scripture.
Revelation 5:1
"And I saw in the right hand of Him that sat on the throne a book written within and on the backside, sealed with Seven Seals."
This book was sealed totally so that none could open it but God. The number seven again signifying this total sealing.
Revelation 10:3
"and He cried with a loud voice, as when a Lion Roareth, and when He cried Seven thunders uttered their voices."
Seven thunders signifies the totality of God's voice. His Word will be complete, finished. The mystery is over. When that which is complete or perfect is come, we will then know, even as we are known. We see the same principle as it speaks of the seventh trumpet sounding. It's the 'last' trumpet, the 'totality' of the trumpets accomplished.
Revelation 10:7
"but in the days of the voice of the Seventh Angel, when He shall begin to sound, the Mystery of God should be finished, as He hath declared to His servants the Prophets." Again, the totality being illustrated by the number seven. It's finished, ended, all fulfilled, all complete! The Sabbath of Rest is Come. The labours in this world are over
Revelation 2:7
"He that hath an ear, let him hear what the Spirit saith unto the Churches: To Him that overcometh will I give to eat of the tree of Life, which is in the midst of the paradise of God."
Matthew 15:37
"And they did eat, and were filled, and they took up of the broken that was left, seven baskets full."
. Revelation 12:3
"And there appeared another Wonder in Heaven, and behold a great red dragon, having seven heads and and ten horns, and seven crowns upon his heads."

The seven heads are seven mountains (revelation 17:9) which are symbolic of kingdoms. Seven equals the totality of authority (heads) of this dragon and of his rule throught time. The crowns signify that it is a kingdom, and the seven his complere rule throughout time in it. Thus we see in this symbolism a picture of the totality of the dragon's (satan's) rule. That is why it says (revelation 17:10) that five of the heads of this beast had already fallen at the time of the writing of Revelation. Those rules of Satan were over. It said, one is, and one is yet to come, and there was a final 8th (which was part of the seven). i.e., it's part of 'this totality,' and he would rule a short time near the end of the world when Satan is loosed. The Seven illustrates the totality of the time of rule of this beast. God uses this number in this way to show us certain Spiritual truths. It's not the perfection of Satan, but illustrates the totality of his authority (heads) and rule. He is the prince of the power of the air. When the seventh king falls, that will be the end of him, the finish of the totality of his rule and authority.
Related to this is the ten horns of this Beast that signifies a rule for 'a short time.' The number ten here illustrates the fullness of time while not being the complete (totality of) time (more on this in the study of the number 10). So we see seven as the totality of his time, and the number ten as a short period he reign in within the totality. The very context and content of Revelation Chapter seventeen also confirms this. As the ten kings had received no kingdom as yet, but would reign later, one hour with this beast.
Horns in scripture 'Signify' Power. As you can see in Revelation chapter seventeen, the ten horns that were on the Beast were said to be ten kings which had received no power (when it was written) but would receive power to rule with the beast. i.e., Kings symbolize Rule, and Horns symbolize Power (horns of an animal are a figure of his power). Likewise, these horns here in Revelation chapter five signify God's Power. Unlike Satan's rule in power, God's rule in power is omnipotent. The seven horns signify the 'totality' of his rule and power, and the seven eyes illustrate the 'totality' of the watch of the Holy Spirit. Eyes equate to seeing/knowing. There is one Holy Spirit, but the number seven here is numeric symbolism illustrating His presence over the totality of the world. And the same application with the Seven eyes. It illustrates his 'total' watch over the earth where He sees all. The Holy Spirit of God is Omnipotent, Omniscient, and Omnipresent. The number seven illustrates the magnificent totality of this.
(7 horns - Omnipotent) The totality of His Power!
(7 spirits - Omnipresent) He is all (totality) Everywhere!
(7 eyes - Omniscient) He is all (totality) knowing/seeing!
This is how the number seven is used in scripture to illustrate this spiritual significance. It shows us the totality of whatever is in view. This is also seen in multiples of the number such as seventy, seven hundred or seven thousand. A good example is when Jesus sent the seventy out two by two. They represented the totality of the Church. Much like the seven Churches of Asia do.

SIGNIFICANCE OF NUMBERS

1
represents absolute singleness and unity (Ephesians 4:4–6; John 17:21, 22.) (We presume readers need no more than these two citations, as most of the biblical information regarding unity and singleness is common knowledge.)

2
represents the truth of God’s Word; for example, the law and prophets (John 1:45), two or three witnesses (2 Corinthians 13:1), and a sword with two edges (Hebrews 4:12). See Mark 6:7 and Revelation 11:3. It is also used 21 times in the books of Daniel and Revelation

3
represents the Godhead / Trinity. The angels cry “Holy” three times to the triune God (Isaiah 6:3). See also Matthew 28:19 and 1 John 5:7, 8.

4
represents universal truth, as in the four directions (north, south, east, west) and the four winds (Matthew 24:31; Revelation 7:1; Revelation 20:8). In acts 10:11, a sheet with four corners symbolizes the gospel going to all the gentiles.

5
represents teaching. First, there are the five books of Moses. Second, Jesus taught about the five wise virgins and used five barley loaves used to feed the 5,000.

6
represents the worship of man, and is the number of man, signifying his rebellion, imperfection, works, and disobedience. It is used 273 times in the Bible, including its derivatives (e.g, sixth) and another 91 times as “threescore” or “60.” Man was created on the sixth day (Genesis 1:26, 31). See also Exodus 31:15 and Daniel 3:1. The number is especially significant in the book Revelation, as “666” identifies the beast. “Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six” (Revelation 13:18).

7
represents perfection, and is the sign of God, divine worship, completions, obedience, and rest. The “prince” of Bible numbers, it is used 562 times, including its derivatives (e.g., seventh, sevens). (See Genesis 2:1–4, Psalm 119:164, and Exodus 20:8–11 for just a few of the examples.) The number seven is also the most common in biblical prophecy, occurring 42 times in Daniel and Revelation alone. In Revelation there are seven churches, seven spirits, seven golden candlesticks, seven stars, seven lamps, seven seals, seven horns, seven eyes, seven angels, seven trumpets, seven thunders, seven thousand slain in a great earthquake, seven heads, seven crowns, seven last plagues, seven golden vials, seven mountains, and seven kings.

10
represents law and restoration. Of course, this includes the Ten Commandments found in Exodus 20. See also Matthew 25:1 (ten virgins); Luke 17:17 (ten lepers); Luke 15:8 (healing, ten silver coins).
12
represents the church and God’s authority. Jesus had 12 disciples, and there were 12 tribes of Israel. In Revelation 12:1, the 24 elders and 144,000 are multiples of 12. The New Jerusalem city has12 foundations, 12 gates 12 thousand furlongs, a tree with 12 kinds of fruit 12 times a year eaten by 12 times 12,000 or the 144,000. (See Revelation 21.)

40
represents a generation and times of testing. It rained for 40 days during the flood. Moses spent 40 years in the desert, as did the children of Israel. Jesus fasted for 40 days.

50
represents power and celebration. The Jubilee came after the 49th year (Leviticus 25:10), and Pentecost occurred 50 days after Christ’s resurrection (Acts 2).

70
represents human leadership and judgment. Moses appointed 70 elders (Exodus 24:1); The Sanhedrin

The Use of Numbers in the Bible

In reading the Bible, it soon becomes apparent that certain numbers occur more frequently than we would expect. From the context it is soon apparent that some of these numbers have symbolic as well as literal meaning.
The Number 2
When we look through the scriptures we find that God often uses the number two as a signification for agreement, and by implication, truth. And because God has declared that the Church is the pillar and ground of the truth (1st Timothy 3:15), this number is also often used in association with it. It's the numerical symbolism of a faithful (truthful) witness or testimony. i.e., one being in agreement or a "confirming" witness of another. For example, the two witnesses spoken about in the book of Revelation chapter eleven. They are the Lord's faithful witnesses who bear testimony to the truth! Therefore are they spoken of as "two" witnesses, signifying that they come with the truth. In fact, we can readily see that the designation of two witnesses has always been the guide post that God has used for "establishing agreement of truth." From scripture we see that from the very beginning God instituted this number as the guide post for truth.
Numbers 35:30 "Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die." Matthew 18:16 "But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established." John 8:17 "It is also written in your law, that the testimony of two men is true.." Luke 10:1 "After these things the Lord appointed other seventy also, and sent them Two and Two before His face into every city and place, whither He Himself would come." Mark 6:7 "And He called unto Him the twelve, and began to send them forth two and two; and gave them power over unclean spirits." Acts 1:10 "And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel: Or again, God illustrates truth with this number in Hebrews six. Hebrews 6:17-18 "Wherein God, willing more abundantly to show unto the heirs of promise the immutability of His counsel, Confirmed it by an oath: That by two immutable things, in which it was impossible for God to LIE, we might have a strong consolation..." 1st Timothy 3:15 "But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth". The Church is identified with the number two because it is the Pillar and ground of the truth. The faithful servant and witness of God.

The Number 3
Another of the numbers where we can readily see God use it in a spiritual sense to signify something, is the number three. It is used of God to signify His Purpose or His Will! The same illustration is seen as God brought a thick darkness upon the land of Egypt (exodus 10:22-23) for three days. In this, God's purpose and sovereign will of judgment is worked out. The number three illustrated that it was for God's purposes that they were in darkness while all the Children of Israel had light!
We can see this in the three times in a year God commanded that the men of Israel were to appear before the Lord in Jerusalem (Ex. 23:14,17 Deu. 16:16). This illustrated the will and purpose of God in the feasts Laws, which all pointed to Christ! In 2nd Samuel 21:1 the Lord sends famine in the land for three years, and says it was because of Saul and his bloody house. In other words, it was God's will that this happen, and the purpose of God in doing this was to bring judgment because of Saul's bloody House. Another example is in 1st kings 17:21 as Elijah stretches forth his body over a dead child three times, and the child lives again. This signified that it was God's will and for His own purpose that the child should yet live again, a type or spiritual "shadow" of things to come. Again, as the Lord said His servant Isaiah walked naked and barefoot three years as a Sign (signification) and a wonder upon Egypt (Isaiah 20:3), once more indicating God's will and purpose for Egypt. Even when we look at the three men who were cast into the furnace of fire, and a fourth who was there like the Son of God (Daniel 3:24-25), we see that it was God's will and purpose that these three men would not be harmed by the fire because of the presence of the Son of God. This was demonstrating that by the presence of Christ, the will and purpose of God that His people not be harmed in the fire, will be accomplished. These are just a few of the examples, and we could go on and on about this. These places where the number three is found is numerical symbology which is putting forth spiritual truths, that we can learn from as we consider them. For in three, God works out His purpose and His will. As Jonah was in the belly of the fish three days and three nights, so it indicated it was for God's purpose, and that His will would be worked out in this (Again, a type of Christ).

Acts 9:9
"And he was three days without sight, and neither did eat nor drink."
Acts 10:16
"This was done thrice (3 times): and the vessel was received up again into heaven."
One of the greatest places to see this numerical symbology is in that there is only one God, and yet there are three in the Godhead. The Father, The Son, and The Holy Spirit.
1st John 5:7
"For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one".
2nd Corinthians 12:8:
"For this thing I besought the Lord thrice (three times) that it might depart from me. And he said unto me, My Grace is sufficient for thee.."
Matthew 18:19-20
"Again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of My Father which is in heaven.
For where two or three are gathered in My name, there Am I in the midst of them."
The Number 4
There are many other numbers which carry great spiritual significance, just as the numbers two and three does. The number four for example illustrates the universality of something. Derived from the four compass directions being all points, all directions, or everywhere.
Ezekiel 7:2
"Also, thou son of man, thus saith the Lord God unto the land of Israel; an end, the end is come upon the four corners of the earth."
The earth of course doesn't have four corners, but God uses this language to show that the end is come universally upon the all the land. On every compass direction, on every part. The number four illustrates this universality.
Acts 10:11, 11:5
"And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth."
And of course, with further study we come to understand that this was to show us that Salvation was going to the Gentiles as well as the Jews. I.e., there would be universal Salvation! Salvation to all parts of the earth, to every nation and kindred and land. Again,
Revelation 7:1
"And after these things I saw four Angels standing on the FOUR corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree."
Again, four angels, four corners of the earth, four winds of the earth. Universal judgment over the earth everywhere, being held back by the angels of God. The Earth, universally is kept from this "until" God seals His servants in their foreheads. Then and only then will this universal judgment occur. The number four (Winds, Angels, Corners of the earth) signify this is a worldwide judgment. It is everywhere present.
Revelation 20:8
"And shall go out to deceive the nations which are in the four quarters of the earth, God and magog, to gather them together to battle..."
The nations from the four quarters of the earth is again a picture illustrating universality. I.e., all the nations of all parts of the world. Jesus uses the same type language as he speaks of his return, declaring,
Matthew 24:31
"And He shall send His angels with a great sound of a Trumpet, and they shall gather together His elect from the four winds, from one end of heaven to another."
In other words, all the Elect (chosen) universally will be gathered together from all parts. This symbolism is seen consistently in scripture. We see the same principle demonstrated in scriptures about the four carpenters, the the four horns of the Altar, the four Spirits of Heaven, the four beasts, etc., etc. They are all illustrative of the universality of whatever is in view.
When Jesus raised Lazarus from the dead, it was giving us a picture of the resurrection wherein we all (believers) would be made alive.
John 11:17
"Then when Jesus came, he found that he had lain in the grave four days already".
The Number 6
One number which there has been a couple of popular ideas about what it might represent, is the number 6. When we look at the number six in scripture, it most often deals with the application of "work" in the world. In fact, even in the chapter of Genesis that many use to claim it represents man, it clearly signified the completion of work days. i.e., in six days, work was complete, and on the seventh there was Rest! The emphasis was on the number 6 being days of work, not on it being the day man was created (which was a work of God). And this theme of work is what is usually seen being illustrated by the number six all throughout scripture. It was the time that God spent doing His Work, and it is the time we are likewise told to work!
Genesis 1:31 - 2:1
"And God saw everything that He had made, and behold, it was very good. And the evening and the morning were the sixth day.
Thus the heavens and the earth were finished, and all the host of them.
And on the seventh day God ended His WORK which He had made; and He rested on the seventh day from all His work which He had made."
Exodus 20:9-11
"Six days shalt thou labour, and do all thy work:
but the seventh day is the Sabbath of the Lord Thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:
for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day and hallowed it."
Jeremiah 34:13-14
"...I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bondmen, saying,
at the end of seven years let ye go every man his brother an Hebrew, which hath been sold unto thee; and when he hath served thee six years, thou shalt let him go free from thee..."
Hebrews 4:11
"Let us labour therefore to enter into that rest, lest any man fall after that same example of unbelief."
This is also seen in verses like,
Revelation 14:13
"...Blessed are the dead which die in the Lord from henceforth: yea, saith the Spirit, that they may REST from their labours; and their WORKS do follow them."
Exodus 23:10
"And six years thou shalt sow thy land, and shalt gather in the fruits thereof: But the seventh year thou shalt let it rest and lie still; that the poor and the needy shall eat."
Sometimes the meaning of the number 6 is less conspicuous. For example in a verse like Ezekiel 46:1 when talking about the Sanctuary,
"Thus saith the Lord God; the gate of the inner court that looketh toward the east shall be shut six working days; but on the Sabbath it shall be opened."
1st Kings 10:19
"The Throne had six steps, and the top of the throne round behind:...."
Deuteronomy 16:8
"Six days thou shalt eat unleavened bread: and on the seventh day shall be a solemn assembly to the Lord Thy God: thou shalt do no work therein." This is the prevailing illustration of the number six in scripture. It's the time that God has assigned in the world for work. Whether it be us, or God Himself. The number six
The Number 12
The number twelve is another prime example of spiritual significance. In other words, God uses this number to show us some spiritual truth in it's application. Would we be prudent Bible students in thinking that it has no meaning besides a count, and it's mere coincidence the places which it is found? No, we would be negligent to think so. In my studies I have found that the number twelve spiritually points to the Congregation of God. A good example would be the twelve brothers, the twelve sons of Jacob who were the progenitors of the twelve tribes of Israel. This was the Old Testament congregation, or Children of God. The number twelve spiritually signified this! These twelve sons were not a coincidental number of births, they were God ordained! Likewise, the significance is passed on after the cross as the twelve apostles became the New Testament representative of the congregation or Children of God. The exact same spiritual number attached to God's congregation on both sides of the cross. We can see this brought forth Gloriously as in Revelation 21, the Bride of Christ, the New Jerusalem (Thee Church) comes down from Heaven.
Revelation 21:12
"And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the Twelve Tribes of the Children of Israel:"
Revelation 21:14
"And the wall of the City had twelve foundations, and in them the names of the Twelve Apostles of the lamb."
Mark 5:42
"And straightway the damsel arose and walked; for she was of the age of twelve years. and they were astonished with a great astonishment."
Matthew 26:53-54
"Thinkest thou that I cannot now pray to My father, and He shall presently give Me more than twelve Legions of Angels?
But how then shall the scriptures be fulfilled, that thus it must be?"
Mark 5:25
"And a certain Woman which had an issue of blood twelve years.."
Mark 5:30
"And Jesus, immediately knowing in Himself that virtue had gone out of Him, turned Him about in the press and said, who touched My Clothes."
The Number 40
The number forty in scripture often illustrates a time of trial or testing. For example as the Lord tried/tested Israel in the wilderness.
Deuteronomy 8:2
"And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep His commandments or no."
The Lord tried (proved) them forty years in the wilderness. The word proved means to test! It was God's testing program to see if they would keep His commandments and be faithful. The number forty signified this. we see the same testing as Jesus Christ was tried of Satan forty days in the Wilderness.
Mark 1:13
"and He was there in the Wilderness forty days, tempted of Satan."
likewise, after Christ was killed, He proved Himself forty days.
Acts 1:3
"to whom He showed Himself alive after His passion by many infallible proofs, being seen of them forty days, and speaking of things pertaining to the Kingdom of God."

The Numbers 10, 100, 1000
The Numbers ten and it's multiples (100, 1000) often illustrates the Fullness of whatever is in view, without it "necessarily" being the totality. As a practical illustration, monday would be a full day, but not the totality of the week. Likewise ten would represent the fullness or completeness of that particular day, but not necessarily the totality of the whole week which that day is part of. A perfect Biblical example is the Beast of Revelation chapter 12 and chapter 17, with it's 7 heads and 10 horns. The number seven illustrates the totality or total length of time of Satan's authority (heads) and rule (crowns), while the ten horns illustrates His rule only near the end of the world. i.e., as said in Revelation 17, the ten horns had no kingdom as yet (when revelation was written), but is prophesied to reign one hour with the Beast. The ten horns signified the fullness of time (10) that these kings would have power (horns) to reign with the beast. It's called a short season, but it is the fullness of time within the time context of the rule of this Beast! That number ten signifies that fullness of time.
Likewise, the multiples of ten, as ten times ten (100) or ten times one hundred (1000) illustrate the completeness or fulness of whatever is in view, without it necessarily being the totality of it. As an example, look at the parable of the silver money.
Luke 15:8
"Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?"
,
Luke 15:3-5
"And he spake this parable unto them, saying,
What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
And when he hath found it, he layeth it on his shoulders, rejoicing".
Isaiah 7:23
"And it shall come to pass in THAT DAY, that every place shall be, where there were a thousand vines at a thousand silverlings, it shall even be for briers and thorns. With arrows and with bows shall men come hither; because All he land shall become briers and thorns."
Deuteronomy 7:9
"Know therefore that the LORD thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations;"
1st Chronicles 16:15
"Be ye mindful always of his covenant; the word which he commanded to a thousand generations,"
Psalms 105:8
"He hath remembered his covenant for ever, the word which he commanded to a thousand generations."
The Significance of the Number 7 would be given under a different heading

The Power of Worship

Singing praises to God or worshiping him opens up a window to heaven. As your praise reaches the heart of God, it becomes a two way stream of communication. As you touch God with your praise, his Holy Spirit touches you and ministers to you. Praise and worship can also open the door to blessings from God.
We praise God because he is worthy of all praise. He is the maker of Heaven and earth and the entire universe. He has given us life and through his son has saved us from eternal damnation. He loves us completely despite of our short comings and sinful nature.
Probably the best examples of how to worship the Lord can be seen in the life and Psalms of King David. God described David as "a man after his own heart". David loved God and God loved David. David had a wonderful musical talent and regularly came before the Lord in songs of love and thanksgiving. He danced and played music to praise God. In (2 Sam 6:14-15) it says "And David danced before the LORD with all his might; and David was girded with a linen ephod. So David and all the house of Israel brought up the ark of the LORD with shouting, and with the sound of the trumpet". (KJV)
David wrote beautiful words to express his deep devotion and love for God. David actively pursued God, and desired to have a close personal relationship with him. This is demonstrated in (Psa 57:7 -10) where he writes "My heart is fixed, O God, my heart is fixed: I will sing and give praise. Awake up, my glory; awake, psaltery and harp: I myself will awake early. I will praise thee, O Lord, among the people: I will sing unto thee among the nations. For thy mercy is great unto the heavens, and thy truth unto the clouds". (KJV)
When we praise God we are allowing the Holy Spirit to speak through us directly to our Father in Heaven. The Holy Spirit's presence can be felt right inside of us and surrounding us as we speak to the Father through him. I have heard many times of healings taking place when people have been worshiping God, and I believe this is because the power of the Holy Spirit comes upon them and ministers to their needs while they are praising God.
There are several different Hebrew words used in the Bible to denote praise and worship. These can be translated into the following English meanings.
Worship - To fall down prostrate (especially reflexively in homage to royalty or God), to bow down, crouch, fall down flat, humbly beseech, make or do obeisance, do reverence or to stoop.
Praise - Literally to use (that is, hold out) the hand; to revere or worship (with extended hands); intensively to bemoan (by wringing the hands): give thanks, rejoice; a celebration of thanksgiving for harvest, to kneel; by implication to bless God (as an act of adoration) or congratulate.
The main difference between worship and praise is that we worship God for who he is, and praise him for what he has done.
You will see that many of these translations display the theme of humility - of coming before God in subservience and in reverence of his awesome power. We are not praising him as we would a child who has done well, from the viewpoint of someone who is older and wiser - we are to praise him out of our total unworthiness to even be in his presence. In humility we need to grasp the magnitude of his awesome power, love and grace and praise him for them. We need to praise him for loving us despite of how unworthy we are of his love. We need to lift his name on high, not because of who we are, but because of who he is.

THE DAY OF ATONEMENT

1. Yom Kippur is a day of fasting and affliction of the soul (Lev. 23:27,29; Num. 29:7). This day was set aside as a day of national fasting. The spiritual understanding for us is given in Isa. 58:1-12 (read this).
2. It is the tenth day of the seventh month (Lev. 23:27; Num. 29:7) The number 10 is used to represent the government or a nation (Dan. 7:24; Rev. 17:12). To the Jewish people, the number 10 represents a legal congregation known as a minyan. The congregation is one body that can represent a group. So, the number ten represented the nation or the congregation of Israel. (Lev. 16:2-3,17,19).
THE DAY OF ATONEMENT CEREMONIES
As we look at the ceremony itself, we will be able to see how it points to the Messiah Jesus Himself. In addition, we will be able to see how it relates to the believers in the Messiah.
DAY OF ATONEMENT CEREMONIES
1. The priest used a golden censer (Lev. 16:1-2,12-14; Heb. 9:4). The censer is mentioned in Leviticus 16:12; Num. 16:18,46; I Kings 7:50-51; 2 Chron. 4:19,22; and Hebrews 9:1,4.
Spiritual Application. The incense of the golden censer represents the prayers of Bible believers (Ps. 141:2; Luke 1:5-11; Rev. 5:8; 8:3-4).
Messianic Fulfillment. Aaron the high priest typifies the ministry of mediator and intercessor. Jesus is our High Priest (Heb. 3:1) and Mediator (1 Tim. 2:5; Heb. 12:24). He lives to make intercession for us (Rom. 8:34; Heb. 7:22-27).
2. He went within the veil once a year (Lev. 16:2; Heb. 9:3,7).
Spiritual Application. By the death of Jesus, we are free to enter into the veil everyday (Matt. 27:50-51; 2 Cor. 3:14; Heb. 4:16; 6:13-19; 10:19-22).
3. He washed himself in water (Lev. 16:4,24).
Spiritual Application. For Aaron, this meant he must be absolutely clean in order to make atonement in behalf of the people of Israel. For the believer in Jesus, it means we are to be washed by the water of the Word of God as we approach God as well as for the removal of sin from our lives (John 3:1-5,15; 1 Cor. 6:11; Eph. 5:26-27; Titus 3:5; Heb. 10:22). For Jesus, it meant that He was absolutely clean and without sin when He made the atonement of sacrificing His body on the tree.
4. He put on holy linen garments (Lev. 16:4,23).
Spiritual Application. The priestly clothing is also mentioned in Ex. 28:1-4. In verse 3 they are for glory and beauty. The linen garments speak of the sinless humanity of Messiah and His righteousness. These linen garments were stained with blood while the priest offered the sacrifices. After the sacrifices were complete, the garments were taken off and new garments were put on again (Lev. 16:23-24). Isaiah 1:18 speaks of the blood stained garments and the new garments that were put on afterwards. The white linen garments are clothes of righteousness (Job 29:14; Ps. 132:9; Isa. 61:10; Rev. 3:5; 15:6; 19:7-8,11,13-15).
5. At the moment the atonement was made on the Day of Atonement, those being atoned for were sinless and blameless before God. The congregation of believers in the Messiah is being presented before God without spot or blemish (Eph. 5:27) because of the blood of Jesus (1 Pet. 1:19).
6. The bodies of the animals were outside the camp (Lev. 16:27).
Messianic Fulfillment. The bodies of the sin offering, both the bullock and the goat, were taken outside the camp where they were burned. Jesus was crucified outside the camp or gates of Jerusalem (John 19:17-20; Heb. 13:10-13).
7. Many sacrifices were offered (Lev. 16:1-6,25-27).
Spiritual Application. Our bodies are to be a living sacrifice to God (Rom. 12:1; 1 Pet. 2:5). We are to offer up a sacrifice of praise to God (Lev. 7:12; Ps. 34:1; 50:14,23; 69:30-31; 107:22; 116:17; Heb. 13:15-16).
Messianic Fulfillment. Jesus is the sacrifice of God for us who believe on Him (Heb. 9:26-28; 10:1-10).
8. The Year of Jubilee was the Day of Atonement (Lev. 25:9-11).
Spiritual Application. This was a year and day of liberty. Jesus came to preach this liberty at His first coming (Isa. 61:1-3; Luke 4:17-21). From Adam, it has been almost 6,000 years and 120 Jubilees. The number 120 points to the end of the age of the flesh and the reign of the life of the spirit (Gen. 6:3). The ultimate fulfillment of the year of Jubilee will take place at the second coming of Jesus. The earth will be redeemed and come into full and complete rest from the curse brought on it by Adam’s sin. Complete restoration of man’s lost inheritance will take place. God’s people will be totally set free - set at liberty, from all sin, sickness and disease, death, and the curse. Satan, the source of all these things, will be bound and true rest will be realized. The Tabernacle of God will be with men and He will dwell with them (Rev. 21:1-4). So, the year of Jubilee and Day of Atonement speak of the fullness of the redemptive plan of God for man.

II. Bible Teaching Concerning Atonement in General
The Atonement of Christ must be interpreted in connection with the conception of atonement in general in the Scriptures. This idea of atonement is, moreover, part of the general circle of fundamental ideas of the religion of Yahweh and Jesus. Theories of the Atonement root themselves in conceptions of the nature and character of God, His holiness, love, grace, mercy, etc.; of man, his nature, disposition and capacities; of sin and guilt.
1. Primary Assumption of Unity of God and Man
The basal conception for the Bible doctrine of atonement is the assumption that God and man are ideally one in life and interests, so far as man's true life and interest may be conceived as corresponding with those of God. Hence, it is everywhere assumed that God and man should be in all respects in harmonious relations, "at-one." Such is the ideal picture of Adam and Eve in Eden. Such is the assumption in the parable of the Prodigal Son; man ought to be at home with God, at peace in the Father's house (Lk 15). Such also is the ideal of Jesus as seen especially in Jn 14 through 17; compare particularly Joh_17:21; compare also Eph_2:11-22; 1Co_15:28. This is quite possibly the underlying idea of all those offerings in which the priests - God's representatives - and the people joined in eating at a common meal parts of what had been presented to God. The prohibition of the use of blood in food or drink is grounded on the statement that the life is in the blood (Lev_17:10 f) or is the blood (Gen_9:4; Deu_12:23). Blood was used in the consecration of tabernacle, temple, vessels, altars, priests; all things and persons set apart for Yahweh. Then blood was required in offerings made to atone for sin and uncleanness. The reason for all this is not easy to see; but if we seek an explanation that will account for all the facts on a single principle, shall we not find it in the idea that in the life-principle of the blood God's own life was present? Through this life from God all living beings shared God's life. The blood passing out of any living being must therefore return to God and not be consumed. In sprinkling blood, the life-element, or certainly the life-symbol, over persons and things set apart for God they were, so to say, visibly taken up into the life of God, and His life extending over them made them essentially of His own person. Finally the blood of sacrifices was the returning to God of the life of the man for whom the beasts stood. And this blood was not burned with the dead sacrifice but poured out beside the holy altar. The now dead sin offering was burned, but the blood, the life, returned to God. In peace-offerings of various sorts there was the common meal in which the common life was typified.
In the claim of the first-fruits of all crops, of all flocks and of all increase, God emphasized the common life in production; asserted His claim to the total life of His people and their products. God claimed the lives of all as belonging essentially to Himself and a man must recognize this by paying a ransom price (Exo_30:12). This did not purchase for the man a right to his own life in separation from God, for it was in no sense an equivalent in value to the man's time. It the rather committed the man to living the common life with God, without which recognition the man was not fit to live at all. And the use of this recognition-money by the priests in the temple was regarded as placing the man who paid his money in a sort of continuous worshipful service in the tabernacle (or temple) itself (Ech 30:11-16).
2. The Breach in the Unity
In both Old Testament and New Testament the assumption of unity between God and man stands over against the contrasted fact that there is a radical breach in this unity. This breach is recognized in all God's relations to men; and even when healed it is always subject to new failures which must be provided for, by the daily oblations in the Old Testament, by the continuous intercession of the Christ (Heb_7:25; Heb_9:24) in the New Testament. Even when there is no conscious breach, man is taught to recognize that it may exist and he must avail himself of the appointed means for its healing, e.g. daily sacrifices. This breach is universally attributed to some behavior on man's part. This may be moral or ceremonial uncleanness on man's part. He may have broken with God fundamentally in character or conduct and so by committing sin have incurred guilt; or he may have neglected the fitting recognition that his life is in common with God and so by his disregard have incurred uncleanness. After the first breach between God and man it is always necessary that man shall approach God on the assumption that this breach needs healing, and so always come with an offering. In human nature the sin breach is rooted and universal (Rom_3:9-19; Rom_5:12-14).
3. Means for Expressing, Restoring and Maintaining
Numerous and various means were employed for expressing this essential unity of life, for restoring it since it was broken off in sin, and for maintaining it. These means were primarily spiritual and ethical but made extensive use of material substances, physical acts and symbolical ceremonials; and these tended always to obscure and supplant the spiritual and ethical qualities which it was their function to exhibit. The prophet came to the rescue of the spiritual and ethical and reached his highest insight and function in the doctrine of the Suffering Servant of Yahweh through whom God was to be united with a redeemed race (compare among many passages, Isa_49:1-7; Isa_66:18; Y 22:27ff).
Atonement is conceived in both Old Testament and New Testament as partly personal and partly social, extending to the universal conception. The acts and attitudes by which it is procured, restored and maintained are partly those of the individual alone (Y 51), partly those in which the individual secures the assistance of the priest or the priestly body, and partly such as the priest performs for the whole people on his own account. This involves the distinction that in Israel atonement was both personal and social, as also were both sin and uncleanness. Atonement was made for the group by the priest without specific participation by the people although they were, originally at least, to take cognizance of the fact and at the time. At all the great feasts, especially upon the DAY OF ATONEMENT (which see) the whole group was receptively to take conscious part in the work of atonement (Num_29:7-11).
The various sacrifices and offerings by means of which atonement was effected in the life and worship of Israel will be found to be discussed under the proper words and are to be spoken of here only summarily. The series of offerings, guilt-offerings, burnt-offerings, sin-offerings, peace-offerings, reveal a sense of the breach with God, a conviction of the sin making the breach and an ethical appreciation of the holiness of God entirely unique among religions of ancient or modern times, and this fact must never be overlooked in interpreting the New Testament Christian doctrine of the Atonement. In the Old Testament there are sins and sinful circumstances for which no atonement is possible. Many passages, indeed, almost seem to provide against atonement for any voluntary wrongdoing (e.g. Lev_4:2, Lev_4:13, Lev_4:22, Lev_4:27; Lev_5:14). This is, no doubt, an extreme interpretation, out of harmony with the general spirit of the Old Testament, but it does show how seriously sin ought to be taken under the Old Testament régime. No atonement for murder could make possible the residence of the murderer again in that section of the land where the murder was done (Num_35:33), although the land was not by the murder rendered unfit for occupation by others. When Israel sinned in making the golden calf, God refused to accept any atonement (Exo_32:20) until there had been a great loss of life from among the sinners. No repentance could find atonement for the refusal to follow Yahweh's lead at Kadesh-barnea (Num_14:20-25), and complete atonement was effected only when all the unbelieving generation had died in the wilderness (Num_26:65; Num_32:10); i.e. no atonement was possible, but the people died in that sin, outside the Land of Promise, although the sin was not allowed to cut off finally from Yahweh (Num_14:29 f).
Permanent uncleanness or confirmed disease of an unclean sort caused permanent separation from the temple and the people of Yahweh (e.g. Lev_7:20 f), and every uncleanness must be properly removed (Lev_5:2; Lev_17:15; Lev_22:2-8; Deu_23:10 f). A house in which an unclean disease was found must be cleansed - have atonement made for it (Lev_14:53), and in extreme cases must be utterly destroyed (Lev_14:43).
After childbirth (Lev_12:7 f) and in all cases of hemorrhage (compare Lev_15:30) atonement must be effected by prescribed offerings, a loss, diminution, or pollution of blood, wherein is the life, having been suffered. All this elaborate application of the principle of atonement shows the comprehensiveness with which it was sought by the religious teachers to impress the people with the unity of all life in the perfectly holy and majestic God whom they were called upon to serve. Not only must the priests be clean who bear the vessels of the Lord (Isa_52:11), but all the people must be clean also from all defilement of flesh and spirit, seeking perfect holiness in the fear of their God (compare 2Co_7:1).

III. The Atonement of Jesus Christ
1. Preparation for New Testament Doctrine
All the symbols, doctrine and examples of atonement in the Old Testament among the Hebrews find their counterpart, fulfillment and complete explanation in the new covenant in the blood of Jesus Christ (Mat_26:28; Heb_12:24). By interpreting the inner spirit of the sacrificial system, by insisting on the unity and holiness of God, by passionate pleas for purity in the people, and especially by teaching the principle of vicarious suffering for sin, the Prophets laid the foundation in thought-forms and in religious atmosphere for such a doctrine of atonement as is presented in the life and teaching of Jesus and as is unfolded in the teaching of His apostles.
The personal, parabolic sufferings of Hosea, the remarkable elaboration of the redemption of spiritual Israel through a Suffering Servant of Yahweh and the extension of that redemption to all mankind as presented in Isa 40 through 66, and the same element in such psalms as Ps 22, constitute a key to the understanding of the work of the Christ that unifies the entire revelation of God's righteousness in passing over human sins (Rom_3:24 f). Yet it is remarkable that such a conception of the way of atonement was as far as possible from the general and average Jewish mind when Jesus came. In no sense can the New Testament doctrine of the Atonement be said to be the product of the thought and spirit of the times.
2. The One Clear Fact
However much theologians may disagree as to the rationale of the Atonement, there is, as there can be, no question that Jesus and all His interpreters in the New Testament represent the Atonement between God and men as somehow accomplished through Jesus Christ. It is also an agreed fact in exegesis that Jesus and His apostles understood His death to be radically connected with this Atonement.
(1) Jesus Himself teaches that He has come to reveal the Father (Joh_14:9), to recover the lost (Luk_19:10), to give life to men (Joh_6:33; Joh_10:10), to disclose and establish the kingdom of heaven (or of God), gathering a few faithful followers through whom His work will be perpetuated (Joh_17:2; Mat_16:13); that salvation, personal and social, is dependent upon His person (Joh_6:53; Joh_14:6). He cannot give full teaching concerning His death but He does clearly connect His sufferings with the salvation He seeks to give. He shows in Luk_4:16 and Luk_22:37 that He understands Isa 52 through 53 as realized in Himself; He is giving Himself (and His blood) a ransom for men (Mat_20:28; Mat_26:26; compare 1Co_11:23). He was not a mere martyr but gave Himself up willingly, and voluntarily (Joh_10:17 f; Gal_2:20), in accordance with the purpose of God (Act_2:23), as the Redeemer of the world, and expected that by His lifting up all men would be drawn to Him (Joh_12:31-33). It is possible to explain the attention which the Evangelists give to the death of Jesus only by supposing that they are reflecting the importance which they recall Jesus Himself to have attached to His death.
(2) All the New Testament writers agree in making Jesus the center of their idea of the way of salvation and that His death is an essential element in His saving power. This they do by combining Old Testament teaching with the facts of the life and death of the Lord, confirming their conclusion by appeal to the Resurrection. Paul represents himself as holding the common doctrine of Christianity at the time, and from the beginning, when in 1Co_15:3 he sums up his teaching that salvation is secured through the death and resurrection of Jesus according to the Scriptures. Elsewhere (Eph_2:16, Eph_2:18; 1Ti_2:5; compare Act_4:12) in all his writings he emfasizes his belief that Jesus Christ is the one Mediator between God and man, by the blood of His cross (Col_1:20; 1Co_2:2), removing the sin barrier between God and men. Peter, during the life of Jesus so full of the current Jewish notion that God accepted the Jews de facto, in his later ministry makes Jesus in His death the one way to God (Act_4:12; 1Pe_1:2, 1Pe_1:18, 1Pe_1:19; 1Pe_2:21, 1Pe_2:24; 1Pe_3:18).
John has this element so prominent in his Gospel that radical critical opinion questions its authorship partly on that account, while the epistles of John and the Revelation are, on the same ground, attributed to later Greek thought (compare 1Jo_1:7; 1Jo_2:2; 1Jo_3:5; 1Jo_4:10; Rev_1:5; Rev_5:9). The Epistle to the Hebrews finds in Jesus the fulfillment and extension of all the sacrificial system of Judaism and holds that the shedding of blood seems essential to the very idea of remission of sins (Heb_9:22; compare Heb_2:17; Heb_7:26 f; Heb_9:24-28).
3. How Shall We Understand the Atonement?
When we come to systematize the teaching concerning the Atonement we find, as in all doctrine, that definite system is not offered us in the New Testament, but all system, if it is to have any value for Christianity, must find its materials and principles in the New Testament. Proceeding in this way some features may be stated positively and finally, while others must be presented interrogatively, recognizing that interpretations may differ.
(1) An initial consideration is that the Atonement originates with God who "was in Christ reconciling the world unto himself" (2Co_5:19), and whose love gave Jesus to redeem sinful men (Joh_3:16; Rom_5:8, etc.). In all atonement in Old Testament and New Testament the initiative is of God who not only devises and reveals the way to reconciliation, but by means of angels, Prophets, priests and ultimately His only begotten Son applies the means of atonement and persuades men to accept the proffered reconciliation. Nothing in the speculation concerning the Atonement can be more false to its true nature than making a breach between God and His Christ in their attitude toward sinful men.
(2) It follows that atonement is fundamental in the nature of God in His relations to men, and that redemption is in the heart of God's dealing in history. The "Lamb slain from the foundation of the world" (Rev_13:8 the King James Version and the English Revised Version; compare Rev_5:5-7) is the interpreter of the seven-sealed book of God's providence in history. In Jesus we behold the Lamb of God taking away the sin of the world (Joh_1:29).
(3) The question will arise in the analysis of the doctrine: How does the death of Christ save us? No specific answer has ever been generally satisfactory. We have numerous theories of the Atonement. We have already intimated that the answer to this question will depend upon our idea of the nature of God, the nature of sin, the content of salvation, the nature of man, and our idea of Satan and evil spirits. We ought at once to dismiss all merely quantitative and commercial conceptions of exchange of merit. There is no longer any question that the doctrines of imputation, both of Adam's sin and of Christ's righteousness, were overwrought and applied by the early theologians with a fatal exclusiveness, without warrant in the Word of God. On the other hand no theory can hold much weight that presupposes that sin is a thing of light consequence in the nature of man and in the economy of God. Unless one is prepared to resist unto blood striving against sin (Heb_12:2-4), he cannot know the meaning of the Christ. Again, it may be said that the notion that the death of Christ is to be considered apart from His life, eternal and incarnate life, as the atoning work, is far too narrow to express the teaching of the Bible and far too shallow to meet the demands of an ethical conscience.
It would serve clearness if we reminded ourselves that the question of how in the Atonement may involve various elements. We may inquire: (a) for the ground on which God may righteously receive the sinner; (b) for the means by which God places the restoration within the reach of the sinner; (c) for the influence by which the sinner is persuaded to accept the reconciliation; (d) for the attitude or exercise of the sinner toward God in Christ wherein he actually enters the state of restored union with God. The various theories have seemed to be exclusive, or at least mutually antagonistic, largely because they have taken partial views of the whole subject and have emphasized some one feature of the whole content. All serious theories partly express the truth and all together are inadequate fully to declare how the Daystar from on high doth guide our feet into the way of peace (Luk_1:79).
(4) Another question over which theologians have sorely vexed themselves and each other concerns the extent of the Atonement, whether it is available for all men or only for certain particular, elect ones. That controversy may now be passed by. It is no longer possible to read the Bible and suppose that God relates himself sympathetically with only a part of the race. All segregated passages of Scripture formerly employed in support of such a view have now taken their place in the progressive self-interpretation of God to men through Christ who is the propitiation for the sins of the whole world (1Jo_2:2). No man cometh unto the Father but by Him (Joh_14:6): but whosoever does thus call upon the name of the Lord shall be saved (Joe_2:32; Act_2:21)

The Feast of Trumpets

The Feast of Trumpets introduces the autumn festivals-representing the culmination of the present age of man and the beginning of an incredible time during which God will play a much more direct part in world events. The previous festivals constitute personal responses to the workings of God in the people He calls and chooses. But the Day of Trumpets heralds the intervention of God in the affairs of humanity on a global basis. This Holy Day represents a dramatic turning point in world history.
This particular festival also marks the beginning of the third and final feast season (Exodus 23:14; Deuteronomy 16:16), which includes the final four Holy Days of the year.
The return of Jesus Christ!
The Feast of Trumpets depicts nothing less than the return of Jesus Christ to earth to establish the Kingdom of God! The book of Revelation reveals a sequence of earth-shaking events depicted by angels sounding a series of seven trumpet blasts. The seventh angel's sounding of the last trumpet signifies that "the kingdoms of this world have become the kingdoms of our Lord and of His Christ" (Revelation 11:15). The return of Jesus Christ stands as the final and most significant event associated with the blowing of the prophetic trumpets. Of all the prophecies in the Bible, this one surely heralds the most exciting news possible for this weary, sin-filled world!
The Feast of Trumpets also marks the future fulfillment of the many Old Testament prophecies that speak of a Messiah coming as a king who will rule with power and authority. The concept of a conquering Messiah was on the minds of the apostles immediately after Jesus' resurrection. When He appeared to them in those early days, they asked questions such as: "Lord, will You at this time restore the kingdom to Israel?" (Acts 1:6).
Even in His earthly ministry, Jesus had spoken of distinctions between His first and second coming. When Pontius Pilate, the governor of Judea, questioned Jesus just before the crucifixion, Jesus stated clearly that He had not come to rule at that time.
"My kingdom is not of this world," Jesus told the government official. "If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here." Then Pilate asked Him, "Are You a king then?" Jesus answered in the affirmative: "You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth" (John 18:36-37).
After Christ's resurrection, the apostles excitedly anticipated the fulfillment of Jesus' promises. They were aware of messianic prophecies such as Isaiah's that describe a time during which "the government will be upon His shoulder" and "of the increase of His government and peace there will be no end" (Isaiah 9:6-7).
In answer to the apostles' question when they asked Him if He would soon establish the Kingdom, Jesus told them they were not to know "times or seasons which the Father has put in His own authority" (Acts 1:7). Instead, Christ told them to focus on spreading the gospel-the good news-throughout the world. Later, in due time, the apostles realized that Christ's second coming was not necessarily imminent. Numerous scriptures describe the saints as eagerly looking forward to Christ's return.
Why the symbolism of Trumpets?
The excitement of this Holy Day, picturing these monumental events, is captured in the symbolism of this festival. Ancient Israel celebrated it with "a sacred assembly commemorated with trumpet blasts" (Leviticus 23:24, NIV).
What is the significance of the dramatic sounds accompanying the observance of this day? To help us understand the symbol of trumpets, let's take a brief look at the use of that musical instrument in the Bible.
God instructed ancient Israel in the appropriate use of trumpets to communicate important messages. The sounding of one trumpet meant a meeting of the leaders of Israel. Two trumpets sounded to call a gathering of all of the people (Numbers 10:3-4). God also used a trumpet to herald His meeting with Israel when He descended upon Mount Sinai (Exodus 19:16).
Trumpets could also sound a warning. Numbers 10:9 states, "When you go to war in your land against the enemy who oppresses you, then you shall sound an alarm with the trumpets." In this case the trumpets resounded a warning of impending danger and imminent warfare.
Trumpets could also furnish a festive sound: "Also in the day of your gladness, in your appointed feasts, and at the beginning of your months, you shall blow the trumpets ... and they shall be a memorial for you before your God" (Numbers 10:10).
With their ability to transmit sound over great distances, trumpets were excellent instruments for attracting people's attention. In connection with this Feast Day, Psalm 81:3 exhorts: "Blow the trumpet at the time of the New Moon, at the full moon, on our solemn feast day."
Amplification of trumpets' meaning
The writers of the New Testament revealed additional understanding of the significance of the blowing of trumpets. Notice Paul's description of the return of Jesus Christ: "For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air" (1 Thessalonians 4:16-17).
Paul also spoke of the day when the firstfruits pictured by Pentecost will be resurrected to immortal life. In 1 Corinthians 15:52 he says this will happen "in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed."
The apostle John associated the blowing of a trumpet with Christ's return when he wrote, "Then the seventh angel sounded: And there were loud voices in heaven, saying, 'The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!'" (Revelation 11:15). These passages dramatically attest to the significance of the Feast of Trumpets.
Although the Trumpets festival isn't mentioned by name in the New Testament, we have no valid reason for assuming that this Holy Day should not be kept. On the contrary, the early Church used the Hebrew scriptures as their foundation for doctrine (2 Timothy 3:16). Like the Ten Commandments (James 2:10-11), each of God's festivals is intimately and intricately related to the others. By keeping all of them, we can understand God's remarkable plan for humanity as it unfolds. We should not ignore some of His Holy Days while observing others.
Jesus' prophetic teaching
Near the end of Christ's physical ministry, the apostles asked Him about the end of the present era. Notice Matthew 24:3: "Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, 'Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age?'"
Earlier, Daniel had prophesied about the establishment of the Kingdom of God and how the saints, or God's people, would inherit that kingdom (Daniel 2:44; 7:18). Like the disciples, however, Daniel did not understand when the Kingdom would come.
Nonetheless, Jesus began to explain the events that would lead up to His return. Jesus explained a prophecy that had been "closed up and sealed" since Daniel's day (Daniel 12:9). In Matthew 24 Jesus Christ described to His disciples religious deception, wars, famines, disease, earthquakes and other calamities (verses 4-13). He characterized the time of His return as an era of hatred and lawlessness. In this setting Jesus said, "this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come" (verse 14).
More details in the book of Revelation
Later Jesus Christ revealed many more details about this pivotal time. The book of Revelation is described as "the Revelation of Jesus Christ, which God gave Him to show His servants-things which must shortly take place" (Revelation 1:1). Here Christ repeated through the apostle John the same events He had described to His disciples decades earlier. Now, however, Jesus used the symbolism of a series of seals He would open one by one (Revelation 6).
After this, at the beginning of God's wrath against the disobedient nations, Jesus prophesied seven plagues to be poured out upon a sinning world, with a trumpet blast announcing each (Revelation 8-9). Finally God will send two "witnesses," or "prophets," to proclaim His truth to a rebellious world (Revelation 11). Tragically, this godless society will reject these two people of God and kill them (verses 7-10).
These dramatic events set the stage for the seventh angel's trumpet sounding and Jesus Christ's return to assume rulership over the governments of the earth (Revelation 11:15).
Of this same scenario, Matthew 24 says that "immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other" (verses 29-31).
Unprecedented events at Christ's return
Incredibly, when Jesus Christ returns to the Mount of Olives in Jerusalem, the nations of the earth will gather to fight against Him (Zechariah 14:1-4). Revelation 19:19 describes this impending battle: "And I saw the beast, the kings of the earth, and their armies, gathered together to make war against Him [Jesus Christ] who sat on the horse and against His army."
Why would anyone want to fight the Messiah? The armies will try to destroy Christ because Satan has deceived the whole world (Revelation 12:9). The devil's influence will inspire the nations to fight against Christ when He returns. (The next chapter reveals how God will deal with Satan's deception.)
The Feast of Trumpets also signals a resurrection of the dead. The apostle Paul spoke of this event: "For since by man came death, by Man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ's at His coming" (1 Corinthians 15:21-23).
Paul further explained: "For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first" (1 Thessalonians 4:16), immediately followed by the people of God who are alive at that time (verse 17).
Revelation 20:5 describes this as the "first resurrection." This change to immortal life was the hope of early Christians and remains the fervent hope of those who understand God's plan.
In the book of Romans, Paul describes this resurrection as a glorious deliverance from bondage: "For the earnest expectation of the creation eagerly waits for the revealing of the sons of God ... because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God ... And not only they, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body" (Romans 8:19, 21, 23).
We see that, even though tragic events lie ahead, the good news is that God will intervene to save humanity and guide mankind into His way of life.
Jesus Christ will return to establish God's millennial rule, bringing His perfect government to earth. This is the wonderful, inspiring meaning of the Feast of Trumpets. Christ taught us to pray "thy kingdom come" (Matthew 6:10, KJV). How urgently we need the answer to that prayer!

Faith, What Is It?

What is this faith concerning which it is said, "By grace are ye saved, through faith?"
Faith is the simplest of all things, and perhaps because of its simplicity it is the more difficult to explain.
What is faith? It is made up of three things - knowledge, belief, and trust. Knowledge comes first. "How shall they believe in him of whom they have not heard?" I want to be informed of a fact before I can possibly believe it. "Faith cometh by hearing"; we must first hear, in order that we may know what is to be believed. "They that know thy name shall put their trust in thee." A measure of knowledge is essential to faith; hence the importance of getting knowledge. "Incline your ear, and come unto me; hear, and your soul shall live." Such was the word of the ancient prophet, and it is the word of the gospel still. Search the Scriptures and learn what the Holy Spirit teacheth concerning Christ and His salvation. Seek to know God: "For he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." May the Holy Spirit give you the spirit of knowledge, and of the fear of the Lord! Know the gospel: know what the good news is, how it talks of free forgiveness, and of change of heart, of adoption into the family of God, and of countless other blessings. Know especially Christ Jesus the Son of God, the Saviour of men, united to us by His human nature, and yet one with God; and thus able to act as Mediator between God and man, able to lay His hand upon both, and to be the connecting link between the sinner and the Judge of all the earth. Endeavor to know more and more of Christ Jesus. Endeavor especially to know the doctrine of the sacrifice of Christ; for the point upon which saving faith mainly fixes itself is this - "God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." Know that Jesus was "made a curse for us, as it is written, Cursed is every one that hangeth on a tree." Drink deep of the doctrine of the substitutionary work of Christ; for therein lies the sweetest possible comfort to the guilty sons of men, since the Lord "made him to be sin for us, that we might be made the righteousness of God in him." Faith begins with knowledge.
The mind goes on to believe that these things are true. The soul believes that God is, and that He hears the cries of sincere hearts; that the gospel is from God; that justification by faith is the grand truth which God hath revealed in these last days by His Spirit more clearly than before. Then the heart believes that Jesus is verily and in truth our God and Saviour, the Redeemer of men, the Prophet, Priest, and King of His people. All this is accepted as sure truth, not to be called in question. I pray that you may at once come to this. Get firmly to believe that "the blood of Jesus Christ, God’s dear Son, cleanseth us from all sin"; that His sacrifice is complete and fully accepted of God on man’s behalf, so that he that believeth on Jesus is not condemned. Believe these truths as you believe any other statements; for the difference between common faith and saving faith lies mainly in the subjects upon which it is exercised. Believe the witness of God just as you believe the testimony of your own father or friend. "If we receive the witness of men, the witness of God is greater."
So far you have made an advance toward faith; only one more ingredient is needed to complete it, which is trust. Commit yourself to the merciful God; rest your hope on the gracious gospel; trust your soul on the dying and living Saviour; wash away your sins in the atoning blood; accept His perfect righteousness, and all is well. Trust is the lifeblood of faith; there is no saving faith without it. The Puritans were accustomed to explain faith by the word "recumbency." It meant leaning upon a thing. Lean with all your weight upon Christ. It would be a better illustration still if I said, fall at full length, and lie on the Rock of Ages. Cast yourself upon Jesus; rest in Him; commit yourself to Him. That done, you have exercised saving faith. Faith is not a blind thing; for faith begins with knowledge. It is not a speculative thing; for faith believes facts of which it is sure. It is not an unpractical, dreamy thing; for faith trusts, and stakes its destiny upon the truth of revelation. That is one way of describing what faith is.
Let me try again. Faith is believing that Christ is what He is said to be, and that He will do what He has promised to do, and then to expect this of Him. The Scriptures speak of Jesus Christ as being God, God is human flesh; as being perfect in His character; as being made of a sin-offering on our behalf; as bearing our sins in His own body on the tree. The Scripture speaks of Him as having finished transgression, made an end of sin, and brought in everlasting righteousness. The sacred records further tell us that He "rose again from the dead," that He "ever liveth to make intercession for us," that He has gone up into the glory, and has taken possession of Heaven on the behalf of His people, and that He will shortly come again "to judge the world in righteousness, and his people with equity." We are most firmly to believe that it is even so; for this is the testimony of God the Father when He said, "This is my beloved Son; hear ye him." This also is testified by God the Holy Spirit; for the Spirit has borne witness to Christ, both in the inspired Word and by divers miracles, and by His working in the hearts of men. We are to believe this testimony to be true.
Faith also believes that Christ will do what He has promised; that since He has promised to cast out none that come to Him, it is certain that He will not cast us out if we come to Him. Faith believes that since Jesus said, "The water that I shall give him shall be in him a well of water springing up into everlasting life, it must be true; and if we get this living Water from Christ it will abide in us, and will well up within us in streams of holy life. Whatever Christ has promised to do He will do, and we must believe this, so as to look for pardon, justification, preservation, and eternal glory from His hands, according as He has promised them to believers in Him.
Then comes the next necessary step. Jesus is what He is said to be, Jesus will do what He says He will do; therefore we must each one trust Him, saying, "He will be to me what He says He is, and He will do to me what He has promised to do; I leave myself in the hands of Him who is appointed to save, that He may save me. I rest upon His promise that He will do even as He has said." This is a saving faith, and he that hath it hath everlasting life. Whatever his dangers and difficulties, whatever his darkness and depression, whatever his infirmities and sins, he that believeth thus on Christ Jesus is not condemned, and shall never come into condemnation.
May that explanation be of some service! I trust it may be used by the Spirit of God to direct my reader into immediate peace. "Be not afraid; only believe." Trust, and be at rest.
My fear is lest the reader should rest content with understanding what is to be done, and yet never do it. Better the poorest real faith actually at work, than the best ideal of it left in the region of speculation. The great matter is to believe on the Lord Jesus at once. Never mind distinctions and definitions. A hungry man eats though he does not understand the composition of his food, the anatomy of his mouth, or the process of digestion: he lives because he eats. Another far more clever person understands thoroughly the science of nutrition; but if he does not eat he will die, with all his knowledge. There are, no doubt, many at this hour in Hell who understood the doctrine of faith, but did not believe. On the other hand, not one who has trusted in the Lord Jesus has ever been cast out, though he may never have been able intelligently to define his faith. Oh dear reader, receive the Lord Jesus into your soul, and you shall live forever! "He that believeth in Him hath everlasting life."

“By grace are ye saved, through faith” (Eph_2:8 ).

I think it well to turn a little to one side that I may ask my reader to observe adoringly the fountain-head of our salvation, which is the grace of God. "By grace are ye saved." Because God is gracious, therefore sinful men are forgiven, converted, purified, and saved. It is not because of anything in them, or that ever can be in them, that they are saved; but because of the boundless love, goodness, pity, compassion, mercy, and grace of God. Tarry a moment, then, at the well-head. Behold the pure river of water of life, as it proceeds out of the throne of God and of the Lamb!
What an abyss is the grace of God! Who can measure its breadth? Who can fathom its depth? Like all the rest of the divine attributes, it is infinite. God is full of love, for "God is love." God is full of goodness; the very name "God" is short for "good." Unbounded goodness and love enter into the very essence of the Godhead. It is because "his mercy endureth for ever" that men are not destroyed; because "his compassions fail not" that sinners are brought to Him and forgiven.
Remember this; or you may fall into error by fixing your minds so much upon the faith which is the channel of salvation as to forget the grace which is the fountain and source even of faith itself. Faith is the work of God’s grace in us. No man can say that Jesus is the Christ but by the Holy Ghost. "No man cometh unto me," saith Jesus, "except the Father which hath sent me draw him." So that faith, which is coming to Christ, is the result of divine drawing. Grace is the first and last moving cause of salvation; and faith, essential as it is, is only an important part of the machinery which grace employs. We are saved "through faith," but salvation is "by grace." Sound forth those words as with the archangel’s trumpet: "By grace are ye saved." What glad tidings for the undeserving!
Faith occupies the position of a channel or conduit pipe. Grace is the fountain and the stream; faith is the aqueduct along which the flood of mercy flows down to refresh the thirsty sons of men. It is a great pity when the aqueduct is broken. It is a sad sight to see around Rome the many noble aqueducts which no longer convey water into the city, because the arches are broken and the marvelous structures are in ruins. The aqueduct must be kept entire to convey the current; and, even so, faith must be true and sound, leading right up to God and coming right down to ourselves, that it may become a serviceable channel of mercy to our souls.
Still, I again remind you that faith is only the channel or aqueduct, and not the fountainhead, and we must not look so much to it as to exalt it above the divine source of all blessing which lies in the grace of God. Never make a Christ out of your faith, nor think of as if it were the independent source of your salvation. Our life is found in "looking unto Jesus," not in looking to our own faith. By faith all things become possible to us; yet the power is not in the faith, but in the God upon whom faith relies. Grace is the powerful engine, and faith is the chain by which the carriage of the soul is attached to the great motive power. The righteousness of faith is not the moral excellence of faith, but the righteousness of Jesus Christ which faith grasps and appropriates. The peace within the soul is not derived from the contemplation of our own faith; but it comes to us from Him who is our peace, the hem of whose garment faith touches, and virtue comes out of Him into the soul.
See then, dear friend, that the weakness of your faith will not destroy you. A trembling hand may receive a golden gift. The Lord’s salvation can come to us though we have only faith as a grain of mustard seed. The power lies in the grace of God, and not in our faith. Great messages can be sent along slender wires, and the peace-giving witness of the Holy Spirit can reach the heart by means of a thread-like faith which seems almost unable to sustain its own weight. Think more of Him to whom you look than of the look itself. You must look away even from your own looking, and see nothing but Jesus, and the grace of God revealed in Him.