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“Beginnings and Endings, Part IX”
https://www.youtube.com/watch?v=DU0MwNpRq6M
Tonight, we will be concluding our Series, “Beginnings and Endings.” This will be our 9th and final Installment. Last week, we completed our review and examination of the aspect of “Endings” as they occur in chronological order, in the Four Gospels. No... not this website... I mean the original Four Gospels: Matthew, Mark, Luke and John. (But I digress...) I will do the first verse and the commentary to it, and then theviolinist and I will Tag Team the verses and commentaries as we first started to do last week in Part 8 of this Series. We will be going through the rest of the New Testament in Book / Chapter and Verse order. Having said all of that, let's begin.
Acts 13:47: “For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.”
John Gill writes of this: “I have set thee to be a light of the Gentiles; to enlighten the Gentiles that sit in darkness, by the preaching of the Gospel to them, and the Spirit of God attending it: this supposes the Gentiles to have been in darkness; as they were about divine things, before the times of the Gospel: they had no true knowledge of God himself; for though they knew there was a God, they did not know, at least but few of them, that there was but one God; and none of them knew anything of him as in Christ; they had not a revelation of his will, they were without the written law, and were strangers to the true manner of worshipping the divine Being; they knew nothing at all of the Messiah, and of his righteousness and salvation by him; nor of the Spirit of God, and the operations of his grace, nor of the resurrection of the dead, and were very ignorant of a future state:
it was therefore an unspeakable mercy to them, that Christ was appointed to be a light to them; not in a way of nature, as he is that light which lightens every man that comes into the world; but in a way of grace, through the ministration of the Gospel, and by the special illuminations of the divine Spirit; whereby they see there is a righteous judge, and that there will be a righteous judgment; and that sin is exceeding sinful, and cannot be atoned for by them, and therefore they are in themselves miserable and undone; and they further see, that pardon and righteousness are only by Christ, and that salvation is alone in him. The words are spoken by God the Father to his Son, and express the eternal decree of God, and the designation of Christ to be the light of his people; the mission of him in time as the light of the world, and the exhibition of him in the Gospel, for the illumination of men by his Spirit and grace.
In the Hebrew text it is, "I will give thee", &c. for all this springs from the free grace of God; Christ in all respects is the gift of God, as he is the head of the church, and the Saviour of the body, so as he is the light of men; and it is necessary that he should be light, in order to be salvation, as follows; for though men may go to hell in the dark, yet not to heaven; the way of the wicked is darkness, but the path of just is shining light: those whom God rives, he enlightens with the light of life:
that thou shouldest be for salvation to the ends of the earth; impetratively as the author of it, and applicatively by means of the Gospel, which publishes salvation by Christ; and is the power of God unto salvation, to Gentiles as well as Jews, even to all that believe, in what part of the world soever they live: thus what was decreed and resolved on by God the Father, and was declared by him to his Son, is applied to his ministers and ambassadors, who represented him; so that what they did, he may be said to do; and who by them was to go, and did go to the Gentiles, and enlighten them with the light of the Gospel, and became salvation to them;
so that this prophecy is produced by the apostles, to vindicate their conduct, as well as to show the agreement between the command of Jesus Christ to his disciples, and the decree of God the Father; as also to illustrate and confirm the particular order, which the Apostle Paul had, to go to the Gentiles, and to which he may have a regard here; see Act_26:17. In the Hebrew text it is, "my salvation": provided, promised, and sent by God, the Saviour of his people.”
Romans 6:21: “What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.”
Matthew Henry writes of this, “What apprehensions they now had of their former work and way. He appeals to themselves (Rom_6:21), whether they had not found the service of sin, [1.] An unfruitful service: “What fruit had you then? Did you ever get any thing by it? Sit down, and cast up the account, reckon your gains, what fruit had you then?” Besides the future losses, which are infinitely great, the very present gains of sin are not worth mentioning. What fruit? Nothing that deserves the name of fruit. The present pleasure and profit of sin do not deserve to be called fruit; they are but chaff, ploughing iniquity, sowing vanity, and reaping the same. [2.] It is an unbecoming service; it is that of which we are now ashamed - ashamed of the folly, ashamed of the filth, of it. Shame came into the world with sin, and is still the certain product of it - either the shame of repentance, or, if not that, eternal shame and contempt.
Who would wilfully do that which sooner or later he is sure to be ashamed of? He argues from the end of all these things. it is the prerogative of rational creatures that they are endued with a power of prospect, are capable of looking forward, considering the latter end of things. To persuade us from sin to holiness here are blessing and cursing, good and evil, life and death, set before us; and we are put to our choice. (1.) The end of sin is death: The end of those things is death. Though the way may seem pleasant and inviting, yet the end is dismal: at the last it bites; it will be bitterness in the latter end. The wages of sin is death. Death is as due to a sinner when he hath sinned as wages are to a servant when he hath done his work. This is true of every sin. There is no sin in its own nature venial.
Death is the wages of the least sin. Sin is here represented either as the work for which the wages are given, or as the master by whom the wages are given; all that are sin's servants and do sin's work must expect to be thus paid. (2.) If the fruit be unto holiness, if there be an active principle of true and growing grace, the end will be everlasting life - a very happy end! - Though the way be up-hill, though it be narrow, and thorny, and beset, yet everlasting life at the end of it is sure. So, The gift of God is eternal life. Heaven is life, consisting in the vision and fruition of God; and it is eternal life, no infirmities attending it, no death to put a period to it.
This is the gift of God. The death is the wages of sin, it comes by desert; but the life is a gift, it comes by favour. Sinners merit hell, but saints do not merit heaven. There is no proportion between the glory of heaven and our obedience; we must thank God, and not ourselves, if ever we get to heaven. And this gift is through Jesus Christ our Lord. It is Christ that purchased it, prepared it, prepares us for it, preserves us to it; he is the Alpha and Omega, All in all in our salvation.”
Romans 10:4: “For Christ is the end of the law for righteousness to every one that believeth.” The Amplified Bible (which adds within the verses, the nuances and shades of meaning for each original Hebrew or Greek word,) translates Christ being the end of the law: “Christ is the end of the Law (for the Law leads up to Him... the purpose of the Law is fulfilled in Him) as the means of righteousness (right relationship to God) for everyone who trusts in and adheres to and relies on Him.”
Adam Clarke writes: “For Christ is the end of the law - Where the law ends, Christ begins. The law ends with representative sacrifices; Christ begins with the real offering. The law is our schoolmaster to lead us to Christ; it cannot save, but it leaves us at his door, where alone salvation is to be found. Christ as an atoning sacrifice for sin, was the grand object of the whole sacrificial code of Moses; his passion and death were the fulfillment of its great object and design. Separate this sacrificial death of Christ from the law, and the law has no meaning, for it is impossible that the blood of bulls and goats should take away sins: wherefore the Messiah is represented as saying, Sacrifice and observing thou didst not desire; burnt-offering and sin-offering thou hast not required; then said I, Lo, I come to do thy will; a body hast thou prepared me;
which proves that God never designed that the sacrifices of the law should be considered the atonement for sin, but a type or representative of that atonement; and that The atonement was the sacrifice offered by Christ. Thus he was the End of the law, in respect to its sacrifices. And, as sacrifices were offered merely to procure pardon of sin, righteousness, or justification, Christ is the end of the law for this justification to every one that believeth on him, as dying for their offenses, and rising again for their justification, having made peace through the blood of his cross. Therefore every Jew who rejected Christ rejected salvation, and that very salvation which the law witnessed and required, and which could not be had but through Christ alone.”
1 Corinthians 1:7-8: “So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.”
John Gill writes: “Who shall also confirm you unto the end,.... The author of this blessing of confirmation seems to be... God the Father, ( in verse 4), to whom the apostle gives thanks, and continues to do so unto this verse; in which he assures the saints of confirmation in grace by God, the author and giver of all grace: and which may be understood of their confirmation in the love and favour of God… and of their establishment in the person of Christ, and in the doctrines of grace; and of the permanency of the grace of the Spirit in them, and of their perseverance in faith and holiness unto the end: that is, of their days; even until the day of Christ, when the good work begun in them shall be performed and finished... for the love of God to his people always continues; their interest in Christ can never be lost; grace in them is an immortal seed; nor shall they be ever finally and totally moved away from the hope of the Gospel:”
1 Corinthians 15:24: “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.”
John Gill writes: “Then cometh the end,.... Or "after that the end", the end of all things; either at the close of the thousand years, when the wicked dead will be raised last, and the final state of all men will openly take place; the end of the righteous will be peace and everlasting joy, and an uninterrupted communion with Christ, and enjoyment of life eternal, of the ultimate glory, and consummate happiness in soul and body; and the end of the wicked will be destruction and death, everlasting punishment in hell, where will be weeping, wailing, and gnashing of teeth... or at the beginning of the thousand years; immediately upon Christ's second and personal coming, will be the end of the world; the heavens shall pass away, the elements shall melt, and the earth and all its works be burnt up; though these shall not be annihilated or destroyed, as to their being and substance, but only as to their present form and qualities;
they shall be renewed, out of them shall arise new heavens, and a new earth, whereon righteous persons, and only righteous persons, will dwell, even all the righteous that will be raised at Christ's coming, or shall then be bound alive, where they shall reign with him during the thousand years; and then there wilt be an end of preaching the Gospel, and of administering ordinances, there being no more elect souls to be gathered in; nor will saints stand in need of edification and comfort from such means; then will also be the end, the accomplishment of all the purposes, promises, and prophecies of God, relating to the state and condition of his church and people in all the periods of time, and to their complete glory and happiness; the number of God's elect in regeneration, sanctification, and glorification will now be complete, the saints will be all perfected, and the church be as a bride prepared and adorned for her husband; and their salvation in soul and body consummate, there wilt be nothing wanting; then that which is perfect will be come, their bodies being raised and reunited to their souls, and both with the Lord:
so the word "end" denotes the accomplishment, completion, and perfection of things. Moreover, there will now be an end of all sin and sorrow of the saints; of all troubles and afflictions, inward or outward, and of death itself; and also of the kingdom of Christ, in its present form and manner of administration: the kingdom or church of Christ will not consist then of nominal and real Christians, of foolish and wise virgins, hypocrites and saints, but only of the latter; nor will it be governed by such laws and ordinances as now; nor will these be in the hands of such officers, as pastors and teachers, as at present, who are appointed to explain, enforce, and execute them: and this end of all things at the coming of Christ.”
As we move forward, we come to Paul's references to some of the deceivers whom Jesus warned believers to be aware of. We read in 2 Corinthians 11:13-15: “For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.”
Albert Barnes writes of this: “Whose end shall be ... - Whose final destiny. Their doom in eternity shall not be according to their fair professions and plausible pretences, for they cannot deceive God; but shall be according to their real character, and their works. Their work is a work of deception, and they shall be judged according to that. What revelations there will be in the day of judgment, when all impostors shall be unmasked, and when all hypocrites and deceivers shall be seen in their true colors! And how desirable is it that there should be such a day to disclose all beings in their true character, and forever to remove imposture and delusion from the universe!”
Paul continues to warn the original recipients of his epistle (and us) of the wolves in sheep's clothing who will fellowship with us, and even serving as leaders in the Church. We read in Philippians 3:17-19: “Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)”
Albert Barnes writes, “For many walk - Many live, the Christian life being often in the Scriptures compared with a journey. In order to induce them to imitate those who were the most holy, the apostle says that there were many, even in the church, whom it would not be safe for them to imitate. He evidently here refers mainly to the church at Philippi, though it may be that he meant to make the declaration general, and to say that the same thing existed in other churches. There has not probably been any time yet in the Christian church when the same thing might not be said.
Of whom I have told you often - When he preached in Philippi. Paul was not afraid to speak of church members when they did wrong, and to warn others not to imitate their example. He did not attempt to cover up or excuse guilt because it was in the church, or to apologize for the defects and errors of those who professed to be Christians. The true way is, to admit that there are those in the church who do not honor their religion, and to warn others against following their example. But this fact does not make religion any the less true or valuable, anymore than the fact that there is counterfeit money makes all money bad, or makes genuine coin of no value.
And now tell you even weeping - This is the true spirit with which to speak of the errors and faults of Christians. It is not to go and blazon their inconsistencies abroad. It is not to find pleasure in the fact that they are inconsistent. It is not to reproach religion on that account, and to say that all religion is false and hollow, and that all professors are hypocrites. We should rather speak of the fact with tears; for, if there is anything that should make us weep, it is, that there are those in the church who are hypocrites, or who dishonor their profession. We should weep: (1) Because they are in danger of destroying their own souls; (2) Because they are destined to certain disappointment when they come to appear before God; and, (3) Because they injure the cause of religion, and give occasion to the “enemies of the Lord to speak reproachfully.” He who loves religion. will weep over the inconsistencies of its friends; he who does not, will exult and triumph.
That they are the enemies of the cross of Christ - The “cross” was the instrument of death on which the Redeemer died to make atonement for sin. As the atonement made by Christ for sin is that which especially distinguishes his religion from all others, the “cross” comes to be used to denote his religion; and the phrase here means, that they were the enemies of his religion, or were strangers to the gospel. It is not to be supposed that they were open and avowed enemies of the cross, or that they denied that the Lord Jesus died on the cross to make an atonement. The characteristic of those persons mentioned in the following verse is, rather, that they were living in a manner which showed that they were strangers to his pure gospel. An immoral life is enmity to the cross of Christ; for he died to make us holy.
A life where there is no evidence that the heart is renewed, is enmity to the cross; for he died that we might be renewed. They are the enemies of the cross, in the church: (1) Who have never been {converted}; (2) Who are living in the indulgence of known sin; (3) Who manifest none of the peculiarities of those who truly love him; (4) Who have a deeper interest in worldly affairs than they have in the cause of the Redeemer; (5) Whom nothing can induce to give up their worldly concerns when God demands it; (6) Who are opposed to all the unique doctrines of Christianity; and, (7) Who are opposed to all the special duties of religion, or who live in the habitual neglect of them.
It is to be feared that at all times there are such enemies of the cross in the church, and the language of the apostle implies that it is a proper subject of grief and tears. He wept over it, and so should we. It is from this cause that so much injury is done to the true religion in the world. One secret enemy in a camp may do more harm than fifty men who are open foes; and a single unholy or inconstant member in a church may do much more injury than many men who are avowedly opposed to religion.
It is not by infidels, and scoffers, and blasphemers, so much, that injury is done to the cause of religion; it is by the unholy lives of its professed friends - the worldliness, inconsistency, and want of the proper spirit of religion, among those who are in the church. Nearly all the objections that are made to religion are from this quarter; and, if this objection were taken away, the religion of Christ would soon spread its triumphs around the globe.”
Whose end is destruction - That is, as they have no true religion, they must perish in the same manner as all sinners. A mere profession will not save them. Unless they are converted, and become the true friends of the cross, they cannot enter heaven. Whose God is their belly - Who worship their own appetites; or who live not to adore and honor God, but for self-indulgence and sensual gratifications.
And whose glory is in their shame - That is, they glory in things of which they ought to be ashamed. They
indulge in modes of living which ought to cover them with confusion. Who mind earthly things - That is, whose hearts are set on earthly things, or who live to obtain them. Their attention is directed to honor, gain, or pleasure, and their chief anxiety is that they may secure these objects. This is mentioned as one of the characteristics of enmity to the cross of Christ; and if this be so, how many are there in the church now who are the real enemies of the cross! How many professing Christians are there who regard little else than worldly things! How many who live only to acquire wealth. to gain honor, or to enjoy the pleasures of the world!
How many are there who have no interest in a prayer meeting, in a Sunday school, in religious conversation, and in the advancement of true religion on the earth! These are the real enemies of the cross. It is not so much those who deny the doctrines of the cross, as it is those who oppose its influence on their hearts; not so much those who live to scoff and deride religion, as it is those who “mind earthly things,” that injure this holy cause in the world.”
Hebrews 3:6: “But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.”
John Gill writes: “But Christ as a Son over his own house: Christ is the Son and heir, the Lord and master; he is a Son, not by creation, or by adoption, or by office, but by nature: hence it appears that he is God, and is equal with God; and this his sonship is the foundation of his office, and he becomes the heir of all things: and when he is said to be "as a Son", it does not intend mere resemblance; but is expressive of his right to heirship and government, and of the esteem and reverence he had in his house, and of his fidelity as a Son there;
and though he was a servant, as man and Mediator, and had a great piece of service to perform, and which he has performed with diligence and faithfulness, yet he was also a Son, Lord and heir, as Moses was not; and he is over the house of God, as King, priest, and prophet in it, and as the firstborn, Son and heir, and as the master and governor of it; and which is called his own, because given him by the Father, purchased by himself, and which he has built, and in which he dwells:
if we hold fast the confidence and the rejoicing of the hope firm unto the end. These words are to be understood that they that have true faith, hope, and confidence, {that} shall keep them to the end; and therefore are the house of Christ: besides, the doctrine of apostasy is quite repugnant to the apostle's argument; according to which, Christ might have no house, and can have none till men have persevered: but the apostle's design is to give a word of exhortation to himself and others, to hold fast the confidence; and so the words are rather descriptive of the persons, who are the house of Christ; such who have a good hope, through grace, wrought in them, and can rejoice in hope of the glory of God; and can use freedom of speech and boldness at the throne of grace; and have an holy confidence of interest in the love of God, and salvation by Christ, and go on in the exercise of these graces to the end of their days.
(a) Zohar in Lev. fol. 2. 2. (b) Tzeror Hammor, fol. 35. 2. (c) Lexic. Cabalist. p. 203.”
We find a similar thought to the previous verse in Hebrews 3:14: “For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;”
Matthew Henry writes, “Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God. Here observe, (1.) A heart of unbelief is an evil heart. Unbelief is a great sin, it vitiates the heart of man. (2.) An evil heart of unbelief is at the bottom of all our sinful departures from God; it is a leading step to apostasy; if once we allow ourselves to distrust God, we may soon desert him. (3.) Christian brethren have need to be cautioned against apostasy. Let those that think they stand take heed lest they fall.
Exhort one another daily, while it is called today. Observe, (1.) We should be doing all the good we can to one another while we are together, which will be but a short and uncertain time. (2.) Since tomorrow is none of ours, we must make the best improvement of today. (3.) If Christians do not exhort one another daily, they will be in danger of being hardened through the deceitfulness of sin. Note, [1.] There is a great deal of deceitfulness in sin; it appears fair, but is filthy; it appears pleasant, but is pernicious; it promises much, but performs nothing. [2.] The deceitfulness of sin is of a hardening nature to the soul; one sin allowed prepares for another; every act of sin confirms the habit; sinning against conscience is the way to sear the conscience; and therefore it should be the great concern of every one to exhort himself and others to beware of sin. He comforts those who not only set out well, but hold on well, and hold out to the end: We are made partakers of Christ, if we hold the beginning of our confidence stedfast to the end. The condition on which they hold that privilege, namely, their perseverance in the bold and open profession and practice of Christ and Christianity unto the end. {They are} kept by the mighty power of God through faith to salvation by which Christ helps his people to persevere. This tends to make them watchful and diligent, and so keeps them from apostasy.
Here observe, [1.] The same spirit with which Christians set out in the ways of God they should maintain and evidence to the end. Those who begin seriously, and with lively affections and holy resolutions and humble reliance, should go on in the same spirit. But, [2.] There are a great many who in the beginning of their profession show a great deal of courage and confidence, but do not hold them fast to the end. [3.] Perseverance in faith is the best evidence of the sincerity of our faith.”
Comparing the Priesthood of Jesus Christ to Melchisedec, we read in Hebrews 7:15-16: “And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, Who is made, not after the law of a carnal commandment, but after the power of an endless life.”
John Gill writes: “but after the power of an endless life; this may be understood either of the Gospel, according to which Christ is a priest; and which is called "life." It is the means of quickening dead sinners, and of reviving drooping saints; and points out Christ the way of life, and has brought life and immortality to light: and may be said to be "endless", in distinction from the law, which is temporary; and because it is itself permanent and everlasting; contains in it the promise of eternal life, and is the means of bringing souls unto it: and there is a "power" goes along with it; which distinguishes it from the weak and beggarly elements of the ceremonial law, which is abolished, because of the weakness of it; for it is attended with the power of the Spirit of God, and is the power of God unto salvation:
or else this intends the endless life which Christ has, in and of himself; and which qualifies him for a priest; and stands opposed to the mortality of the priests, and to that law which could not secure them from it: the priests died, and the law by which they were priests could not prevent their death; Christ is the living God, the Prince of life, he had power to lay down his life as man, and power to take it up again; and his life, as man, is an endless one, which qualifies him for that part of his priestly office, his intercession and advocacy: or it may design that power, which his Father has given him as Mediator, of an endless life, both for himself and for all his people; and regards his ever living as a priest, and the perpetuity of and the continual virtue and effectiveness of it.”
Speaking of Jesus to Christians of his own day, and to us, today, Peter writes in 1 Peter 1:8-9: “Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: Receiving the end of your faith, even the salvation of your souls.”
John Gill writes, “Receiving the end of your faith, even the salvation of your souls. Which is a just and sufficient ground of joy and rejoicing. "Salvation" intends spiritual and eternal salvation; that which God appointed his people to from all eternity, which is obtained by Christ, applied by the Spirit, and will be fully enjoyed in heaven: this is the salvation "of souls": which are of more worth than a world; and the redemption of which is precious, and requires a great price, and for which a great price is paid. Christ has procured the redemption of them; and these will be preserved unto the coming of Christ.
They shall be united to him; and will be raised by him, and with their souls enjoy everlasting happiness with him; though, in the present state of things, salvation rather takes place in the soul than in the body, which is exposed to various labours, afflictions, and diseases. Faith is not the cause of salvation. It is the gift of God, and is rather a part of salvation, and, at most, but the means of perceiving an interest in it, and of enjoying the comfort of it. When faith will both have its end and scope, and be at an end, just as a reward is given at the end of a man's labours: hence it is called "the end." Even now salvation is the end of faith, in like sense as Christ is the end of the law: as the law has its full accomplishment, and all its ends answered in Christ, so faith has its end, and all it looks for, desires, and wants, in salvation by Christ: and which is now "receiving"; for the saints not only shall receive, and enjoy the full possession of it hereafter, but they have it now.”
Peter speaks of the backsliders whom Jesus warned in Luke 9:62: “No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.” He writes in 2 Peter 2:20: “For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.”
Albert Barnes writes, “For if after they have escaped the pollutions of the world - This does not necessarily mean that they had been true Christians, and had fallen from grace. People may outwardly reform, and escape from the open corruptions which prevail around them, or which they had themselves practiced, and still have no true grace at heart. Through the knowledge of the Lord and Saviour Jesus Christ - Neither does This imply that they were true Christians, or that they had ever had any saving knowledge of the Redeemer. There is a knowledge of the doctrines and duties of religion which may lead sinners to abandon their outward vices, which has no connection with saving grace. They may profess religion, and may Know enough of religion to understand that it requires them to abandon their vicious habits, and still never be true Christians.
They are again entangled therein and overcome - The word rendered “entangled,” from which is derived our word “implicate,” means to braid in, to interweave; then to involve in, to entangle. It means here that they become implicated in those vices like an animal that is entangled in a net. The latter end is worse with them than the beginning - This is usually the case. Apostates become worse than they were before their professed conversion. “Reformed” drunkards, if they go back to their “cups” again, become more abandoned than ever. Thus, it is with those who have been addicted to any habits of vice, and who profess to become religious, and then fall away.
The “reasons” for this may be: (1) That they are willing now to show to others that they are no longer under the restraints by which they had professedly bound themselves; (2) That God gives them up to indulgence with fewer restraints than formerly; and, (3) Their old companions in sin may be at special pains to court their society, and to lead them into temptation, in order to obtain a triumph over virtue and religion. - The latter end is worse with them than the beginning.”
Next, as we approach the conclusion of our review and examination of the "Endings" in the New Testament, we read Jesus' words in Revelation 1:8: "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty."
Albert Barnes writes, “I am Alpha and Omega - These are the first and the last letters of the Greek alphabet, and denote properly the first and the last. So in Revelation 22:13, where the two expressions are united, “I am Alpha and Omega, the beginning and the end, the first and the last.” So in Revelation 1:17, he speaker says of himself, “I am the first and the last.” Among the Jewish rabbis it was common to use the first and the last letters of the Hebrew alphabet to denote the whole of anything, from beginning to end. Thus, it is said, “Adam transgressed the whole law, from ‘Aleph (א) to Taw (תּ).” “Abraham kept the whole law, from ‘Aleph (א) to Taw (תּ).”
The language here is what would properly denote “eternity” in the being to whom it is applied, and could be used in reference to no one but the true God. It means that he is the beginning and the end of all things; that he was at the commencement, and will be at the close; and it is thus equivalent to saying that he has always existed, and that he will always exist. Compare Isaiah 41:4, “I the Lord, the first, and with the last”; Isaiah 44:6, “I am the first, and I am the last; and beside me there is no God”; Isaiah 48:12, “I am he; I am the first, I also am the last.” There can be no doubt that the language here would be naturally understood as implying divinity, and it could be properly applied to no one but the true God. The obvious interpretation here would be to apply this to the Lord Jesus; for: (a) It is he who is spoken of in the verses preceding, and (b) There can be no doubt that the same language is applied to Him.”
For anyone who is not sure if Jesus Christ is the human incarnation of our Creator God, these two quotations, one from each Testament, should remove all doubt. The God of Abraham, Isaac, Jacob, Moses, Joshua, David, Daniel, Ezekiel and Isaiah is the First and the Last. In Revelation 2:8, Jesus says, “And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive...” Jesus Christ, our crucified and resurrected Messiah, is the First and the Last. They are One and the Same!
And, as we conclude this Series, our final “Endings” verse is found in Revelation 2:26: “And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations.”
John Gill writes, “and keepeth my works unto the end; either of life, or of this church state, or of time, when Christ will personally appear, even at the end of the world; and by his works are meant, not the works which were done by him, as his miracles and works of mercy to the souls and bodies of men, and works of righteousness in obedience to the law, and the work of redemption and salvation; though these are works to be observed, and kept in view, and to be preserved in memory, and for the encouragement of faith and hope; but the works which are commanded, and required by Christ to be done by his people; as the public work of the ministry, by the preachers of the Gospel; and every private work, both internal and external, as the work of faith, the labour of love, and every act of obedience, which is constantly to be discharged. The Arabic version reads, "and keepeth my words and my works"; things both relating to doctrine and practice:
to him will I give power over the nations; or Gentiles, the Papists; so called because of the Pagan notions and worship introduced by them; and because they consist of many nations, tongues, and people, who are deceived, and drawn into idolatry by them: and this power over them may be understood in a spiritual sense, through the preaching of the Gospel, which being attended with the power of God, is the means of converting sinners, and so of weakening the kingdom of Satan, and of antichrist; and which had its fulfilment, at least in part, at the time of the Reformation, and onward, and will have still a greater accomplishment in the spiritual reign of Christ and his people, under the Philadelphian church state; and it may also design the temporal power which the saints shall have over antichrist, when they shall take away his dominion, and consume and destroy it, and the kingdom and the dominion under the whole heaven shall be given to the saints of the most High."
Adam Clarke writes, “Power over the nations - Every witness of Christ has power to confute and confound all the false doctrines and maxims of the nations of the world, for Christianity shall at last rule over all; the kingdom of Christ will come, and the kingdoms of this world become the kingdoms of our God and of his Christ.” Jesus Christ is called King of kings and Lord of lords. In the Resurrection, when Jesus sets up His Kingdom on the earth, and rules the world from Jerusalem, His redeemed saints will be those who will rule with Him. Jesus makes the incredible promise to us in Revelation 3:17: “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.”
Our membership in the ruling Family and Kingdom of God will have no end. We will have put on immortality, and will forevermore live and reign with Jesus Christ. The Prophecy which speaks of Jesus' birth, and His Eternal Rule will finally have been fully realized. We read that Prophecy in Isaiah 9:6-7: “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.” I can think of no better place or time to say, “The End.”
This concludes this evening's Discussion, and the Series, “Beginning and Endings.” Next week, we will be beginning a new Series called, “Questions and Answers.” It will be a Series that I have had on the back burner for a while. I have already started it, and I am already energized by how it is coming together. I hope you will all be able to join me as I present it.
This Discussion was originally presented “live” on August 29th, 2018.