The One Hundred Texts - Text Set 8 - 2017 Version.
Swanny's
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The One Hundred Texts

Bible studies for an understanding of Reformation Christianity
Text Set 8 -
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The Text Study Index.
Text Set 1 - Question No. 1 2 3 4 5 6 7 8 9 10 Text Set 2 - Question No. 1 2 3 4 5 6 7 8 9 10
Text Set 3 - Question No. 1 2 3 4 5 6 7 8 9 10 Text Set 4 - Question No. 1 2 3 4 5 6 7 8 9 10
Text Set 5 - Question No. 1 2 3 4 5 6 7 8 9 10 Text Set 6 - Question No. 1 2 3 4 5 6 7 8 9 10
Text Set 7 - Question No. 1 2 3 4 5 6 7 8 9 10 Text Set 8 - Question No. 1 2 3 4 5 6 7 8 9 10
Text Set 9 - Question No. 1 2 3 4 5 6 7 8 9 10 Text Set 10 - Question No. 1 2 3 4 5 6 7 8 9 10


THE ONE HUNDRED TEXTS OF THE SOCIETY FOR IRISH CHURCH MISSIONS.

THE EIGHTH TEN

1 Kings 8., 38, 39.

What prayer and supplication soever be made by any man, or by all thy people Israel,
which shall know every man the plague of his own heart, and spread forth his hands toward this house:
Then hear thou in heaven thy dwelling-place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, even thou only, knowest the hearts of all the children of men.)




What prayer and supplication soever be made by any man, or by all thy people Israel,
which shall know every man the plague of his own heart, and spread forth his hands toward this house:
then hear thou in heaven thy dwelling place, and forgive, and do,and render unto every man according to all his ways, whose heart thou knowest; (for thou, even thou only, knowest the hearts of all the children of men;) - R.V.

Whatever prayer, whatever supplication is made by anyone, or by all Your people Israel,
when each one knows the plague of his own heart, and spreads out his hands toward this temple:
then hear in heaven Your dwelling place, and forgive, and act, and give to everyone according to all
his ways, whose heart You know (for You alone know the hearts of all the sons of men), - N.K.J.V.

Whatever prayer, whatever plea is made by any man or by all your people Israel,
each knowing the affliction of his own heart and stretching out his hands toward this house,
then hear in heaven your dwelling place and forgive and act and render to each whose heart you know,
according to all his ways (for you, you only, know the hearts of all the children of mankind), - E.S.V.

THE EIGHTH TEN - TEXT 1.

I. - The Fact of Prayer.
  1. Who spoke these words?
    King Solomon.
  2. When did he speak them?
    At the Dedication of the Temple.
  3. What did the Temple represent to the Children of Israel?
    The place where God recorded His Name.
  4. For what was the Temple used?
    The sacrificial worship of Israel.
  5. What was the difference between the Temple and the Synagogue?
    The Temple was for sacrifice, the Synagogue was for the reading of the Scripture and prayer.
  6. In what connexion does Solomon think of the Temple?
    As the place to which men stretched out their hands in prayer.
  7. Why does Solomon think of men stretching out their hands towards the Temple?
    Because God manifested His presence in the Temple.
  8. What is meant by prayer here?
    The pouring out of the soul towards God,
  9. What is meant by supplication?
    An appeal for grace or favour. See
    2 Chronicles 6., 57.
  10. Who are mentioned as praying?
    Any man, or " all Thy people Israel."
  11. What did this teach the Israelites?
    That God's ear was open to the cry of any of them.
II.- The Impulse to Prayer.
  1. What does Solomon suggest would lead them to pray?
    Knowledge of the plague of their hearts.
  2. What is meant by the plague of the heart?
    Something which touches and strikes the soul.
  3. How is this expressed in 2 Chronicles 6., 29?
    "His own sore and his own grief."
  4. What does Solomon teach by these words?
    When the pain of sin is felt it drives the sinner to prayer.
  5. What is included under the word "plague" beside the feeling of pain?
    The idea of God's punishment for sin.
  6. What verse shows us that Solomon had this also in his mind when he spoke of supplication?
    1 Kings 8., 47.
  7. What did spreading out the hands towards the Temple imply?
    Pleading; based on the sacrifice offered here.
  8. What text in the New Testament teaches this truth?
    Luke 18., 13. (page 115, Third Ten - Text 5.)
III. - Hearing and Answering Prayer.
  1. In what confidence did Solomon make his petition?
    That God would hear the prayer.
  2. Where did God hear the prayer?
    In heaven, His dwelling place.
  3. What do these words teach us?
    That the Jews knew that God was not Confined to the Temple.
  4. What was the first thing for which Solomon made request?
    Forgiveness.
  5. What does this teach us?
    That all prayer involves confession of sin.
  6. What were the two conditions in answering prayer?
    It was to be (1) According to a man's ways; (2) Whose heart God knew.
  7. What does this teach us about answers to our prayers?
    The answer is not merely what we ask, but what we ought to receive.
IV. - The Proper Object of Prayer.
  1. To whom should prayer be addressed?
    To God only.
  2. What words in the text show that prayer should be addressed to God only?
    " Thou only, knowest the hearts of all the children of men."
  3. What do we learn from the words " Thou only, knowest," etc.?
    That God is omniscient, or all-knowing. See
    John 4., 24. (page 70, Second Ten - Text 6).
  4. What text have we bad that proves this?
    Jeremiah 17., 9, 10. (page 149, Fourth Ten - Text 2).
  5. Why is God's omniscience necessary for the answering of prayer?
    Because otherwise injustice would be done. Men would get what they asked for, not what they needed, and insincere petitions would be the same as sincere.
V. - Error Condemned.
  1. What is the practice of the Roman Catholic Church toward prayer?
    She invites the saints to secure the granting of petitions.
  2. On what ground does she ask for the intercession of saints?
    On the ground that they can join their merits to the merits of our Lord.
  3. What words in our text show that this is a mistake?
    " Thou, even thou only," etc.
  4. Why do we reject prayers to saints?
    Because they can neither hear our prayers nor understand the need of the heart.
  5. How does Solomon represent the sinner as seeking pardon?
    By supplication direct to God,
  6. How does the Church of Rome say we get pardon?
    By recourse to the priest in the confessional.
  7. What position does the Church of Rome give to the priest in the Confessional?
    The position of a judge,
  8. Why do we deny the power of the priest to judge?
    Because he cannot know the heart of the penitent.
  9. What is the true way of pardon for the afflicted sinner? That stated in our text. 1 Kings 8., 38, 39.


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ROMANS 3., 19, 20.

Now we know that what things soever the law saith, it saith to them who are under the law:
that every mouth may be stopped, and all the world may become guilty before God.
Therefore by the deeds of the law there shall no flesh be justified in his sight:
for by the law is the knowledge of sin.




Now we know that what things soever the law saith, it speaketh to them that are under the law;
that every mouth may be stopped, and all the world may be brought under the judgment of God:
because by the works of the law shall no flesh be justified in his sight:
for through the law cometh the knowledge of sin. - R.V.

Now we know that whatever the law says, it says to those who are under the law,
that every mouth may be stopped, and all the world may become guilty before God.
Therefore by the deeds of the law no flesh will be justified in His sight,
for by the law is the knowledge of sin. - N.K.J.V.

Now we know that whatever the law says it speaks to those who are under the law,
so that every mouth may be stopped, and the whole world may be held accountable to God.
For by works of the law no human being will be justified in his sight,
since through the law comes knowledge of sin. - E.S.V.

THE EIGHTH TEN - TEXT 2.

I. - Those to whom the Law Speaks.
  1. What had Paul been seeking to prove?
    That Jew and Gentile were alike under sin.
  2. How did he enforce this truth?
    By a number of Old Testament passages.
  3. In what light does he regard these passages?
    As the message of God's law to sinners.
  4. Why did Paul quote these passages?
    Further to convince the Jew of his sinfulness.
  5. What is meant by "the Law"?
    The witness of God to His righteousness and man's sin contained in Old Testament (
    John 10., 34; 15., 25.) Proof in catena of texts just given).
  6. What does Paul regard as admitted?
    That the law speaks to those under it.
  7. What is meant by " it saith to them who are under the law"?
    That the law has power over those who are affected by it.
  8. Can you give any passage that helps to explain his meaning?
    1 Timothy 1., 9.
  9. To what people does the law speak with power?
    To those whose consciences are awakened to a sense of sin.
  10. What awakens the conscience?
    The message of God in His word revealing our sinful statw through the power of the Holy Ghost.
  11. What is the full extent then of those who are under law?
    All those who have to acknowledge sin against God.
II. - The Effect of the Law's Message.
  1. What does Paul say is the effect of the message of law?
    " That every mouth may be stopped," etc.
  2. What is the meaning of every mouth being stopped?
    Every one left without objection or excuse (compare
    Matthew 22., 12).
  3. What does this teach us about God's witness against sin?
    That it convinces the sinner himself.
  4. Why then do men find excuse?
    Because they deceive themselves and others cannot judge (compare
    Romans 2., 1. for case of the Jew).
  5. What does he further say is the result of Law's message?
    " All the world may become guilty before God."
  6. What is R.V. for " guilty before God "?
    " Brought under the judgement of God."
  7. How far does Paul extend this liability to guilt?
    To the whole world.
  8. What Old Testament passage had he just quoted showing this?
    " There is none that doeth good, no not one." P.B. Version. (
    Psalm 14., 1-3.)
III. - The Conclusion Forced Upon Us.
  1. What conclusion does Paul draw?
    " Therefore by the deeds of the law," etc.
  2. What does "Therefore" mean?
    Because all the world is guilty, no one can get acceptance by the deeds of the law.
  3. What is meant by " the deeds of the law"?
    Works done to satisfy the requirements of law.
  4. Why cannot such deeds justify?
    Because they are not perfect and thus the law is broken.
  5. What is meant by " flesh " in our text?
    Human beings living in fleshly bodies.
  6. Why does Paul use the word "flesh"?
    To suggest man's helplessness, also the medium of his activities.
  7. What is meant by "justified"?
    Accounted righteous before God, treated as though we had never sinned.
  8. What is meant by "in His sight"?
    Before the very presence of God (compare our phrase "able to look a person in the face").
  9. What added reason does Paul give?
    " For by the law is the knowledge of sin."
  10. What is meant by the word "knowledge"?
    Full understanding and experience.
  11. How does the law give us knowledge of sin?
    By revealing God's will it shows up our defects.
IV. - Error Condemned.
  1. What mistake of the Jews did Paul try to correct?
    The mistake that the possession of God's law secured salvation.
  2. What effect had this error on the Jews?
    It led them to think ceremonial observance was enough.
  3. What evil result followed from this?
    The law was not allowed to do its true work of conviction.
  4. Into what mistake are people in danger of falling to-day?
    Thinking they are all right if they are in what they consider to be the true Church.
  5. How does the Church of Rome foster this mistake?
    By teaching that men can obtain some merit before God.
  6. What does the Church of Rome teach about justification?
    It is begun by sacraments and increased by good works.
  7. What evil effect has this on the ignorant?
    It leads them to imagine that if they get the sacraments no more is necessary.
  8. How does this resemble the Jewish belief Paul was trying to correct ?
    It makes a Christian of one who has a mere outward connection with the Church (compare
    Romans 2., 28, 29).
  9. What meaning does the Church of Rome give to "justification "?
    It means to make righteous, which is done partly by man's own deeds.
  10. How does our text contradict this?
    (1) By teaching justification apart from works.
    (2) By teaching that there is no such thing as human merit.


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Jeremiah 23., 5, 6.

Behold, the day comes, saith the LORD, that I will raise unto David a righteous Branch,
and a King shall reign and prosper, and shall execute judgment and justice in the earth.
In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.




Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch,
and he shall reign as king and deal wisely, and shall execute judgment and justice in the land.
In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called,
The LORD is our righteousness. - R.V.

"Behold, the days are coming," says the Lord, "That I will raise to David a Branch of righteousness;
A King shall reign and prosper, And execute judgment and righteousness in the earth.
In His days Judah will be saved, And Israel will dwell safely; Now this is His name by which He will be called:
THE LORD OUR RIGHTEOUSNESS. - N.K.J.V.

"Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch,
and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land.
In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called:
'The LORD is our righteousness.'" - E.S.V.

THE EIGHTH TEN - TEXT 3.

I. - An Important Announcement.
  1. Who wrote these words?
    Jeremiah.
  2. In whose name does he claim to speak?
    In the name of the Lord.
  3. In what circumstances was the message given?
    When Jerusalem was about to fall into the hands of Nebuchadnezzar.
  4. What picture does Jeremiah give of the people?
    They were all wicked, priest, prophet and people.
  5. What class of people are particularly blamed?
    The pastors who destroy and scatter the sheep.
  6. Who are meant by the pastors?
    Those whose duty it was to feed the sheep, i.e., instruct the people, including king, prophet, and priest.
  7. What does this teach us?
    That leaders can lead astray as well as lead in the right way.
  8. What was the result of false teaching and wickedness?
    The land was given over to destruction.
  9. How does Jeremiah show the importance of his message?
    By beginning " Behold the days come, saith the LORD."
  10. What is meant by "the days come"?
    The days arc coming even through all the conflict and shame.
  11. What does this teach us?
    That God's purposes never fail.
  12. What is remarkable about this message?
    It is found in the midst of a message of judgment.
  13. Against what does the message of judgment warn us?
    Any false security because of God's purpose while we ourselves are in sin.
II. - A Righteous Ruler.
  1. What was ihe great proclamation?
    " The days come," etc.
  2. What is meant by " I will raise unto David "?
    % That God s promise to David would be fulfilled, the Branch would be of his family.
  3. What is the meaning of the word "Branch"?
    That whichhas the power of sprouting, a living bud or sprig.
  4. How is the Branch described?
    As " a righteous Branch."
  5. What is meant bv the word "righteous"?
    One who would be straight or just towards God and man.
  6. What office was the righteous Branch to hold?
    The office of King.
  7. What else is said besides the fact that He shall reign?
    He " shall . . . prosper."
  8. What is meant by " shall prosper "?
    Shall do wisely, or shall teach.
  9. Why are the facts of ruling and acting wisely mentioned so particularly?
    Because those who were kings in Jeremiah's time were only subject kings and did not teach the people or act wisely.
  10. What does the message say the King will execute?
    Judgment and justice.
  11. What is the meaning of execute?
    Carry out or do.
  12. What is meant by "judgment"?
    Just dealing, administration of judgment. Compare
    Proverbs 16., 11.
  13. What is meant by "justice"?
    That which is absolutely right.
III. - A Blessed Condition.
  1. What result follows from the executing of judgment, etc.?
    "In His days," etc.
  2. What is meant by " Judah shall be saved"?
    Shall be eased or delivered from enemies.
  3. What is meant by "Israel shall dwell safely"?
    In confident reliance on their King.
  4. What did Jeremiah seek to teach by this message?
    That deliverance and assurance depended upon righteousness in the ruler and the people.
IV. - A Great Name.
  1. What name is given to the King?
    THE LORD OUR RIGHTEOUSNESS (margin, Greek - ludkenu)
  2. Where do these words occur again?
    Jeremiah 3., 16.
  3. What do they mean?
    He who works righteousness or brings it to pass.
  4. Why was this name chosen?
    In contrast to the name Zedekiah.
  5. What was the real message?
    God will not leave His people.
  6. When was this fulfilled perfectly?
V. - Error Condemned.
  1. How does Isaiah describe man's righteousnesses?
    " As filthy rags."
    Isaiah 14., 6.
  2. What does the Roman Church teach about our righteousnesses?
    That they increase justification and obtain merit from God.
  3. How does our text contradict this teaching?
    By pointing to One Who can bring in a perfect righteousness.
  4. What lesson does the fulfilment in Christ give us?
    That only by vital union with Him can we secure righteousness with God.


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GOSPEL of JOHN 4., 13, 14.

Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him
a well of water springing up into everlasting life.




Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him
a well of water springing up unto eternal life. - R.V.

Jesus answered and said to her, "Whoever drinks of this water will thirst again, but whoever drinks
of the water that I shall give him will never thirst. But the water that I shall give him will become in him
a fountain of water springing up into everlasting life." - N.K.J.V.

Jesus said to her, "Everyone who drinks of this water will be thirsty again, but whoever drinks of
the water that I will give him will never be thirsty again. The water that I will give him will become in him
a spring of water welling up to eternal life." - E.S.V.

THE EIGHTH TEN - TEXT 4.

I. - Water and Thirst.
  1. To whom were these words spoken?
    To the woman of Samaria.
  2. What two remarkable things arc connected with this conversation?
    That Our Lord talked with a woman and that she was a Samaritan.
  3. In reply to what question were the words spoken.?
    John 4., 11, 12.
  4. What does this teach us about our Lord s method of teaching?
    He used the subject most in the mind of the one whom He taught. See
    John 7., 37, 38, 39 (Eighth Ten - Text 7, page 385)
  5. What made the woman of Samaria ask about drawing water?
    Our Lord promised living water.
  6. What is the usual meaning of " living water "?
    Water that comes from a spring and not from a cistern.
  7. How did our Lord correct the woman's error?
    By contrasting His offer with " this water."
  8. What is meant by "this water"?
    The water of Jacob's well.
  9. What did our Lord say of the water of Jacob's well?
    " Whosoever drinketh of this water shall thirst again."
  10. What is meant by that?
    The water only satisfied for a time and men had to come to the well again.
  11. What did he say of the water He would give?
    "Whosoever drinketh shall never thirst."
II. - The Satisfying Draught.
  1. What lesson did our Lord seek to teach?
    That earthly things like earthly water cannot satisfy.
  2. With whom did the woman contrast our Lord?
    With Jacob.
  3. How did He show His superiority to Jacob?
    Jacob gave " this water"; He gives " living water."
  4. How does our Lord bring out the contrast?
    He speaks of men drinking again and again of earthly water, but once for all of living water.
  5. What is meant by thirst?
    The pain of an unsatisfied want.
  6. What made His message very striking?
    Palestine is a land with little water.
  7. What does it teach us about the need of our souls?
    We remain thirsty till God satisfies us.
III. - The Perennial Supply.
  1. How does our Lord prove that the water which He gives relieves thirst fully?
    " The water that I shall give him shall be in him a well of water."
  2. How does He show we can only get this relief from Himself?
    He repeats the words " That I shall give him."
  3. What is meant by the word "well" here?
    A spring or fountain which does not run dry.
  4. How does He show that there is no need for the man to thirst?
    By saying the water is " in him."
  5. What contrast is here implied with Jacob's well?
    Men had to go to Jacob's cistern or spring, but our Lord brings the water into the very men themselves.
  6. What does it teach us about the nature of the Christian's satisfaction?
    It is internal and ever renewing itself.
  7. What is the connection between drinking and the well of water?
    Our Lord says when we accept His gift He makes it eternal in supply.
  8. What is meant by "springing up into eternal life"?
    Just as a stream or spring fills a well so the gift of God brings blessing after blessing until we have all that eternal life means.
  9. What hope does this give the believer?
    That God will continue and finish His work in him.
  10. What is meant by "drinking"?
    Finding satisfaction for our needs.
  11. What is meant by " in him "?
    A part of himself, his very own possession.
  12. What is meant by "everlasting life"?
    Life in the presence of God
IV. - Error Condemned.
  1. What does this text teach us as to the source of satisfaction?
    That it is in our Lord Jesus Christ alone.
  2. What does it teach us as to the nature of this satisfaction?
    That it is found in everyone who drinks.
  3. What is the guarantee of continuance in satisfaction?
    That there is an inner source of supply.
  4. How does the Church of Rome teach people to get release from the thirst of sin?
    By going to the priest for confession.
  5. What does the habit of continual confession suggest?
    That we have to go to an outside source to refresh ourselves.
  6. What does our text teach?
    That we have the well of water in our own selves.
  7. What else does it teach?
    That the water of the well springs up and increases.
  8. What does this suggest as to the nature of the spiritual life?
    That it is one of progress and victory.
  9. What does continual confession to man suggest?
    That it is a life of failure, and then continual renewal only for a time.
  10. In what way. does our text contradict Rome's teaching?
    It tells us that by the Holy Spirit within us we have the means of quenching thirst.


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2 CORINTHIANS 5., 20, 21.

Now then we are ambassadors for Christ, as though God did beseech you by us:
we pray you in Christ's stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.




We are ambassadors therefore on behalf of Christ, as though God were entreating by us:
we beseech you on behalf of Christ, be ye reconciled to God. Him who knew no sin
he made to be sin on our behalf; that we might become the righteousness of God in him. - R.V.

Now then, we are ambassadors for Christ, as though God were pleading through us:
we implore you on Christ's behalf, be reconciled to God. For He made Him who knew no sin
to be sin for us, that we might become the righteousness of God in Him. - - N.K.J.V.

Therefore, we are ambassadors for Christ, God making his appeal through us.
We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin,
so that in him we might become the righteousness of God. - E.S.V.

THE EIGHTH TEN - TEXT 5.

I. - The Divine Embassy.
  1. To whom do these words refer?
    Paul and Timothy (
    2 Corinthians 1., 1.).
  2. What has the apotle Paul called their work previously?
    A ministry {
    2 Corinthians 4., 1).
  3. What does he here call it?
    An embassy.
  4. What is the R.V. for " for Christ"?
    " On behalf of Christ."
  5. Why does the text begin with " Now then" ?
    To direct attention to what goes before.
  6. How had Paul previously spoken of his experience?
    2 Corinthians 5., 18.
  7. What is meant by " the ministry of reconciliation " ?
    (
    2 Corinthians 5., 18). A ministry which secures, or has as its object, reconciliation.
  8. How does Paul here speak of accomplishing the work of reconciliation?
    By acting as an ambassador for Christ.
  9. What is meant by an ambassador?
    One who represents a country or a monarch.
  10. What does this teach us about the Christian ministry?
    It is a service undertaken by God's authority.
  11. What is the duty of an ambassador?
    To deliver faithfully the message with which he has been charged.
  12. What do the words " for Christ" teach us as to the message?
    That we must be faithful to what our Lord did and said.
II.-The Divine Intreaty.
  1. What does Paul add?
    " As though God did beseech you," etc.
  2. What lesson do these words teach?
    That God Himself is exhorting through His appointed preachers
  3. What is meant by "we pray you" ?
    We beg or intreat you as those who have your interest at heart.
  4. What does this teach about the manner of preaching?
    That while it was with authority it was full of entreaty.
III. - The Issue of the Message.
  1. To what did Paul exhort or beseech?
    Reconciliation to God.
  2. What is meant by "be ye reconciled"?
    (R.V.) Secure God's acceptance on His terms.
  3. What does the invitation " be ye reconciled " teach us?
    That by nature we are estranged from God.
  4. What does this whole passage tell us?
    That these are ambassadors with a message offering peace who are so anxious for its acceptance that they entreat men to accept, and all with God's authority.
IV. - The Ground of Reconciliation.
  1. On what ground are we invited to be reconciled?
    2 Corinthians 5., 21.
  2. What two persons are referred to in " He hath made Him," etc.?
    God the Father and our Lord Jesus Christ.
  3. What is taught by the words "He (God) hath made Him," etc.?
    That the sufferings of our Lord Jesus Christ were of Divine appointment.
  4. What is meant by He hath made our Lord sin?
    That our Lord was appointed to bear sin's penalty.
  5. How does Paul guard against the idea that it meant God made our Lord to become sinful?
    By adding " Who knew no sin."
  6. How is this expressed in R.V.?
    " Him who knew no sin He hath made," etc.
  7. What is meant by the words " for us "?
    On our behalf.
  8. When was our Lord " made sin " ?
    When He died on Calvary.
  9. With what object was our Lord made sin?
    " That we might be made," etc.
  10. What is meant by " that we might be made," etc.?
    Because we are united to Him Who became one with us we become in Him what He was for us.
  11. What is meant by "the righteousness of God" ?
    That which satisfies God's holy demands.
  12. What difference is there between the two words "made"?
    What Christ was "made" for us, we "become" (R.V.) in Him.
V. - Error Condemned.
  1. What is the condition of reconciliation with God here given?
    To be " in Christ."
  2. How is this reconciliation accomplished?
    By the direct submission of the soul to our Lord Jesus Christ.
  3. What is the place of the minister in this work?
    An ambassador and a pleader.
  4. What position does the Church of Rome give the minister?
    It makes him a judge.
  5. How does it teach reconciliation is secured?
    First by Baptism and afterwards by Penance.
  6. What place has the minister in both these actions?
    His work is necessary not only that men should know but that they should receive the blessing.
  7. What is peculiar about Penance?
    It can only be secured through a lawful priest.
  8. How does our text condemn this?
    It gives the power to the preacher solely because he represents God to men and not by reason of any special power to convey grace.


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HEBREWS 9., 24, 25, 26.

For Christ is not entered into the holy place made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared
to put away sin by the sacrifice of himself.




For Christ entered not into a holy place made with hands, like in pattern to the true; but into heaven itself, now to appear before the face of God for us: nor yet that he should offer himself often; as the high priest entereth into the holy place year by year with blood not his own; else must he often have suffered since the foundation of the world: but now once at the end of the ages hath he been manifested to put away sin by the sacrifice of himself. - R.V.

For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us; not that He should offer Himself often, as the high priest enters the Most Holy Place every year with blood of another-- He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself. - N.K.J.V.

For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. - E.S.V.

THE EIGHTH TEN - TEXT 6.

I. - Our Lord's Entrance.
  1. Why does the text begin with " For " ?
    To give a reason for what goes before.
  2. What goes before the text?
    The statement in
    Hebrews 9., 23.
  3. To what contrast is reference made in Hebrews 9., 23.?
    Between the blood of the old sacrifices and the better sacrifice of the New Covenant.
  4. Why is the word "sacrifices" used in that verse?
    Because of the great excelling of our Lord's one sacrifice complete in every part.
  5. How are we told the heavenly things are purified?
    By the entrance of Christ.
  6. How is the contrast brought out?
    Not "into the holy places made with hands......but into heaven itself."
  7. What is meant by the holy place made with hands?
    The holy places of the Tabernacle on earth.
  8. How are these holy places further described?
    As " figures of the true."
  9. What is R.V. for "figures of the true"?
    " Like in pattern to the true."
  10. What is meant by " figure " or " like in pattern " ?
    Representations which reproduce accurately the original mould or pattern.
  11. Where is our Lord said to have entered?
    "Heaven itself"
  12. What is meant by "heaven itself" ?
    The real abode of God.
  13. For what purpose did our Lord enter Heaven?
    " To appear in the presence of God for us."
  14. What is meant by " To appear" ?
    To be clearly manifested (in contrast to the smoke-hidden priest).
  15. What is R.V. for " in the presence of God" ?
    " Before the face of God."
  16. What is meant by " now to appear before the face of God for us "?
    Our Lord represents us, shows Himself clearly, because all the need for veiling the face of God because of sin has been removed by His sacrifice.
II. - Our Lord's Offering.
  1. What are we told of our Lord's offering?
    It was not offered often.
  2. Why are these words added?
    To prevent the notion that a continual appearance involved repeated offering.
  3. With what entrance is our Lord's contrasted?
    The entrance of the High Priest.
  4. What is the difference indicated?
    The High Priest's entrance was not once for all and therefore his offering had to be repeated.
  5. What is meant by "with blood of others " ?
    " In the blood " which gave the priest the right of entrance.
  6. How does the R.V. render " blood of others " ?
    " Blood not his own."
  7. How is the idea of repeated offering further rejected?
    Because it involves repeated suffering.
  8. What does this teach us?
    That there is no offering without suffering.
  9. What is meant by "since the foundation of the world"?
    As our Lord's offering and suffering is for the sinful world, repeated suffering if it occurred would be spread through time.
  10. How is this idea corrected?
    " Now once in the end," etc.
III. - Our Lord's Consummation.
  1. What is meant by " in the end of the world " ?
    At the completion of the ages, the summing up of all the affairs of time.
  2. What is meant by "hath He appeared"?
    Our Lord was openly shown to men as their true Saviour.
  3. For what purpose was our Lord manifested?
    Putting away of sin.
  4. How was the putting away accomplished?
    By His sacrifice.
  5. What does this teach us about our Lord's death?
    It was not only once for all but the only means of removing sin.
IV - Error Condemned.
  1. What does our text teach about our Lord's sacrifice?
    It was accomplished as a perfect act once for all.
  2. What does the Church of Rome teach?
    That our Lord's sacrifice is continued daily.
  3. How does the Church of Rome teach that our Lord's sacrifice is continued?
    In the Mass.
  4. What is the difference, according to Rome, between the Mass and the Sacrifice on Calvary?
    The former is " unbloody " and involves no suffering.
  5. How does our text contradict this teaching?
    By stating that there is no offering without suffering.
  6. How does it contradict the idea of the Mass?
    By teaching our Lord was manifested to men once in order to sacrifice Himself once.
  7. What is our Lord doing in heaven?
    Appearing, showing Himself before God's face.
  8. What does the Church of Rome represent Him as doing?
    Offering His blood.
  9. How is this corrected?
    By the words, Yet this was not in order to the offering of Himself. Repeat text.


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GOSPEL of JOHN 7., 37, 38, 39.

In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)




Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believed on him were to receive: for the Spirit was not yet given;
because Jesus was not yet glorified. - R.V.

On the last day, that great day of the feast, Jesus stood and cried out, saying, "If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water." But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given,
because Jesus was not yet glorified. - N.K.J.V.

On the last day of the feast, the great day, Jesus stood up and cried out, "If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water.'" Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified. - E.S.V.

THE EIGHTH TEN - TEXT 7.

I. - The Occasion of the Message.
  1. When were these words spoken?
    On the last great day of the Feast
  2. What feast is here mentioned?
    Tabernacles. (
    Leviticus 23., 33-37.)
  3. What are the other important Jewish Feasts?
    (a) The Passover.
    (b) Firstfruits.
  4. What ceremony is here indicated?
    The ceremony of pouring out water.
  5. What does this teach us?
    That it is lawful to appoint ceremonial observances in accord with Scripture though not explicitly enjoined in Scripture.
  6. Why is it called "the great day of the feast"?
    It was a holy convocation and solemn assembly.
  7. What words were sung at the pouring out of the water?
    "With joy shall ye draw water out of the wells of salvation." (Bishop Lightfoot)
II. - The Symbolic Invitation.
  1. What did our Lord say?
    "If any man," etc.
  2. What does this teach us concerning our Lord's method?
    He used the language appropriate to the ideas in the minds of his hearers.
    John 4., 13, 14 (Eighth Ten - Text 4, page 367).
  3. What other instance is there in this Gospel of reference to water?
    John 4.
  4. What is meant by "any man" ?
    Anyone at all.
  5. What is meant by " Thirst " ?
    Is conscious of need.
  6. What claim does our Lord make here?
    To satisfy the needs of all who thirst.
  7. What condition does He impose?
    "Let him come unto Me."
  8. Of which of The 100 Texts do these words remind us?
    Matthew 11., 28, 29, 30. (First Ten - Text 3, page 9.)
  9. What do we understand by "And drink" ?
    Satisfy his need.
III. - The Equivalent Meaning.
  1. How does our Lord explain His meaning?
    "He that believeth," etc.
  2. What words therefore have the same meaning?
    Coming to drink and believing.
  3. What does this teach us about the invitation?
    That it is wholly spiritual in character.
  4. How does this text help us to understand John 6.?
    When the people were thinking of water our Lord spake of drinking, and when they spoke of manna he spoke of eating.
  5. What did our Lord say would be the result of believing?
    " As the Scripture hath said." etc.
  6. What Scripture is here probably mentioned?
    Isaiah 58., 11.
  7. What is meant by "out of his belly," etc.?
    There would be a spring of inexhaustible supply within the man.
  8. What thought does this add to the former invitation?
    That the satisfaction offered is permanent.
IV. - The Apostle's Comment.
  1. What is John's comment?
    " This spake He," etc.
  2. What change is made in the R.V.?
    " Believed " for " believe," " were to receive " for " should receive."
  3. Who is meant by the Spirit?
    The Third Person of the Trinity.
  4. What is meant by " was not yet " or " was not yet given " ?
    That the Holy Spirit begins His special work when Our Lord has completed His on earth.
  5. What text in The 100 Texts teaches this?
    John 14., 26. (page 65, Second Ten - Text 5).
  6. What does this teach us about the present dispensation?
    That the Ascension of our Lord Jesus Christ results in greater spiritual blessing because of the more intimate work of the Holy Spirit following it.
V. - Error Condemned.
  1. What argument does Cardinal Wiseman employ to prove that John 6. must be taken literally?
    The fact that our Lord offered no explanation of His words.
  2. How does our text expose the pointlessness of this?
    In this passage our Lord offers no explanation of His symbolical language.
  3. What other close connection is there between the two passages?
    In both believing is spoken of as satisfying thirst.
  4. To what is the Holy Spirit compared in this text?
    To a fountain of water. (Greek, ranoi.)
  5. To what does our Lord compare Himself in John 6.?
    To Bread.
  6. How does this expose the error of Rome's interpretation?
    She takes drinking water in a spiritual sense and eating flesh, although spoken of as bread, in a literal sense.
  7. How else does this text condemn the error of the Roman doctrine of the Real Presence?
    Roman doctrine makes our Lord's bodily presence most important for spiritual blessing; this text makes the deeper blessing depend on our Lord's glorification.
  8. What do the words " Out of his belly," etc., teach?
    That there is a permanent source of spiritual satisfaction in the man.
  9. How does this correct Rome's teaching on Holy Communion?
    She teaches that the Presence of Christ is confined to a short space of time.
  10. How may we sum up the lesson?
    We are not dependent on occasional communications but have Christ ever dwelling in us by His Spirit.


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ISAIAH 8., 20.

To the law and to the testimony:
if they speak not according to this word, it is because there is no light in them.




To the law and to the testimony!
if they speak not according to this word, surely there is no morning for them. - R.V.

To the law and to the testimony!
If they do not speak according to this word, it is because there is no light in them. - N.K.J.V.

To the teaching and to the testimony!
If they will not speak according to this word, it is because they have no dawn. - E.S.V.

THE EIGHTH TEN - TEXT 8.

I. - A Standard of Truth.
  1. Who spoke these words?
    Isaiah.
  2. Against what was he protesting when he spoke?
    Necromancy.
  3. What is necromancy?
    Seeking for guidance from the spirits of the dead.
  4. What is the modern form of this evil?
    Spiritualism.
  5. How did Isaiah describe the necromancers?
    Isaiah 8., 19. (Note R.V. "chirp.")
  6. To what most probably was be referring?
    To the tricks by which the wizards concealed their natural voice.
  7. How does Isaiah condemn all such appeals?
    " Should not a people," etc. (
    Isaiah 8., 19).
  8. What lesson does this teach us?
    To avoid all who make pretentious claims to receive revelations from spirits.
  9. What does Isaiah substitute for such methods?
    The command in our text,
    Isaiah 8., 20.
  10. What is meant by the law?
    The teaching of God and especially that given by Moses (Torah).
  11. What is meant by the testimony?
    The witness to God's truth.
  12. What do we learn from this message of Isaiah?
    That there is a clear message from God to which witness definitely has been borne.
  13. For what purpose does Isaiah suggest the law and testimony were given?
    To enable men to represent God's truth in speech.
  14. What must be done in order to fulfil this purpose?
    The law and testimony must be studied.
  15. What other purpose does the study of the law and testimony accomplish?
    It enables us to judge the messages of others, and see whether they are true or not.
II. - A Suggestion of Deviation.
  1. What does Isaiah teach us concerning the people of Israel in this context?
    That in times of trouble they fell away from God's revelation.
  2. What induced them to have recourse to wizards and familiar spirits?
    The practices of the people round them.
  3. What lesson do we learn from this?
    That we must always be on our guard against evil influences.
  4. What other lesson does it teach us concerning the people of Israel?
    That it is a mistake to suppose that all the people were obedient to God's law.
  5. What light does this throw on Old Testament history?
    It explains how the people easily fell into idolatrous and wicked practices.
  6. What warning does this fact give us?
    That it is not sufficient to know the Bible, we must also carry its teaching out in our lives.
  7. What led the children of Israel to seek for false comfort?
    Their sins hid God's face, and they were not willing to put away their sins, so they looked elsewhere for help.
III. - A Painful Consequence.
  1. What does Isaiah add to his message?
    "If they speak not," etc.
  2. To what is God's truth compared in these closing words?
    To morning light. {See R.V.)
  3. In what two ways can the words be read?
    i. A.V. and R.V. - Those who do not follow God's Word are in darkness,
    ii. R.V. margin. and Douay - Those who do not follow God's word shall have no morning, i.e. remain in darkness.
    (Note. - There is yet one other view, - Those who experience darkness and sorrow as a result of their departure from God will cry again " to the law," etc.)
  4. What important lesson does any of these readings give us?
    That light only comes with the knowledge of God's Word.
  5. What is the effect of light?
    It helps us to see clearly.
  6. What two purposes does our sight effect?
    It shows us the path and enables us to avoid dangers.
  7. How are these two purposes brought out in this passage?
    Those who seek God are not misled by wizards and familiar spirits.
  8. What other name is given to the law and to the testimony?
    " This word."
  9. Why are the law and testimony called "this word"?
    Because God's message was spoken through the mouths of men.
IV. - Error Condemned.
  1. What does the Church of Rome teach concerning the interpretation of Scripture?
    That it has been committed to the church.
  2. Into what two parts do Roman Catholics divide the Church?
    Into the teaching and the hearing Church.
  3. To which part is the interpretation of Scripture committed?
    To the Teaching Church.
  4. Who are comprised in the teaching Church?
    Priests and Bishops with the Pope at their head.
  5. To whom did Isaiah address his message?
    To the people.
  6. What did he advise the people to do?
    To test all who spoke by the law and testimony.
  7. What name is given to this right to appeal to God's word?
    The right of private judgment.
  8. What is meant by private judgment?
    The exercise of individual reason.
  9. What comfort does our text give to those who use their reason in studying the Word of God?
    It teaches that for all such there is light or a glorious dawn.


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GOSPEL of JOHN 12., 48.

He that rejecteth me, and receiveth not my words, hath one that judgeth him:
the word that I have spoken, the same shall judge him in the last day.




He that rejecteth me, and receiveth not my sayings, hath one that judgeth him:
the word that I spake, the same shall judge him in the last day. - R.V.

He who rejects Me, and does not receive My words, has that which judges him --
the word that I have spoken will judge him in the last day. - N.K.J.V.

The one who rejects me and does not receive my words has a judge;
the word that I have spoken will judge him on the last day. - E.S.V.

THE EIGHTH TEN - TEXT 9.

I. - A Stupendous Claim.
  1. Who spoke these words?
    Our Lord Jesus Christ.
  2. To whom were they spoken?
    To the Jews.
  3. What led our Lord to speak these words?
    The fact that some who believed would not confess Him through fear (
    John 12., 42).
  4. How does our Lord seek to dispel the fear of men?
    By reminding His hearers of the danger of rejecting Him.
  5. What is meant by the words "rejecteth Me" here?
    Setteth Me aside, or disregarded Me.
  6. Against what else does our Lord warn?
    Against not receiving His sayings.
  7. In what two ways may irreverence be shown to our Lord?
    By rejecting His Person and refusing to receive His sayings
  8. What does this teach us concerning our Lord's Person?
    That He stands before us as One with a serious claim.
  9. What is remarkable about this claim of our Lord Jesus Christ?
    It came from One of apparently lowly origin.
  10. In what position does our Lord here place Himself?
    In the position of absolute authority.
  11. How is this shown to us in the text?
    By the statement that all men shall be judged by their attitude to Him.
  12. What else does our Lord condemn besides rejecting Him?
    Receiving not His sayings.
  13. What does this teach us?
    That we must reverence and obey every word that comes from the Lord Jesus Christ.
  14. Where are the sayings of our Lord Jesus Christ found?
    In the New Testament, and nowhere else.
  15. Against what evil are we warned by these additional words "Receiveth not." etc.?
    The evil of professing reverence for our Lord's Person and disregarding His words.
II. - A Serious Anticipation.
  1. What did our Lord add to the warning?
    The words, " Hath one that judgeth him."
  2. To what previous words of our Lord do these refer?
    John 12., 47.
  3. What did our Lord mean by "I judge him not"?
    I offer myself first as Saviour and not as Judge.
  4. How is this meaning made clear?
    By the words " The word .... shall judge him."
  5. In what two aspects then is our Lord represented?
    As Saviour and as Judge.
  6. What is the meaning of the whole passage?
    Those who accept our Lord and His sayings escape judgment because He saves them.
  7. What solemn lesson is taught us by our Lord Jesus Christ?
    The lesson of a coming Judgment.
  8. When is the Judgment to take place?
    " In the last day."
  9. What do the use of the words " in the last day" teach us?
    That the Judgment is final, all periods of probation are ended by it.
III. - An Authoritative Message.
  1. What is the ground of Judgment?
    The word the Lord Jesus spoke.
  2. What is meant by " words " in this text?
    "Sayings" (R.V.) Separate utterances.
  3. What is meant by "word"?
    The revealed message in its entirety.
  4. What does the mean that " the word " will judge us teach?
    That the message of our Lord Jesus Christ is final and determines our destiny.
  5. What does the use of the expressions " words" and " word" teach us?
    That we cannot pick and choose in our Lord's sayings. They form one complete whole.
  6. What ought this text to urge us to do?
    To examine our lives by the sayings of our Lord Jesus Christ.
IV. - Error Condemned.
  1. What does the Church of Rome teach about the message of Scripture?
    That is must be supplemented by traditions.
  2. Why does the Church of Rome think the Bible is not sufficient?
    Because she teaches as matters necessary for salvation things not contained in the Bible.
  3. How far do the sayings of our Lord Jesus Christ give authority to the Bible?
    Our Lord endorsed all the divisions of the Old Testament.
  4. What are the divisions of the Old Testament?
    The Law, Prophets, and Psalms.
  5. Where are they mentioned in connection with our Lord?
    Luke 24., 44.
  6. What can we learn from this saying of our Lord Jesus Christ?
    That the message of the Old Testament is a message concerning Him and as such ought to be believed and followed (
    Luke 24., 25, 26, 27).
  7. What has our Lord to say concerning tradition?
    That some traditions make void the word of God.
  8. Comparing these two sayings what lesson is taught us?
    That our Lord Jesus Christ warned against tradition and commended the Scriptures.
  9. What does our Lord say will bring us into judgment?
    Rejecting Him or His sayings.
  10. What does this prove against the Church of Rome?
    That her claim to enforce tradition is contrary to the teaching of our Lord Jesus Christ.


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ACTS 3., 20, 21.

And he shall send Jesus Christ, which before was preached unto you:
Whom the heaven must receive until the times of restitution of all things,
which God hath spoken by the mouth of all his holy prophets since the world began.




And that he may send the Christ who hath been appointed for you,
even Jesus: whom the heaven must receive until the times of restoration of all things,
whereof God spake by the mouth of his holy prophets which have been since the world began. - R.V.

And that He may send Jesus Christ, who was preached to you before,
whom heaven must receive until the times of restoration of all things,
which God has spoken by the mouth of all His holy prophets since the world began. - N.K.J.V.

And that he may send the Christ appointed for you,
Jesus, whom heaven must receive until the time for restoring all the things
about which God spoke by the mouth of his holy prophets long ago. - E.S.V.

THE EIGHTH TEN - TEXT 10.

I. - A Proclamation of a Person.
  1. Who spoke these words?
    Peter.
  2. When were they spoken?
    At the healing of the lame man.
  3. In what place were they spoken?
    Solomon's porch.
  4. What exhortation did Peter address to the people?
    Acts 3., 19.
  5. What two blessings are promised as the result of repentance and conversion?
    i. Sins blotted out.
    ii Times of refreshing.
  6. What name is given to our Lord in the text?
    Jesus Christ.
  7. What is the Revised Version?
    " The Christ .... even Jesus."
  8. What is meant by "the Christ"?
    The Anointed One.
  9. What three classes of people were anointed in the Old Testament?
    Prophets, priests, and kings.
  10. In what position does this place our Lord Jesus Christ?
    As God's chosen Messiah.
  11. What does this teach us?
    That salvation can only come through God's anointed One, Jesus.
  12. What is the meaning of the word "Jesus"?
    God the Saviour.
II. - The Relation Established.
  1. What is the first thing said about our Lord Jesus in this text?
    "Which before was preached unto you."
  2. What is the R.V. for "was preached unto you"?
    " Hath been appointed for you."
  3. What is meant by saying "hath been appointed for you"?
    Hath been arranged beforehand, or selected.
  4. What does this teach us about the message of the Gospel?
    That it was so appointed beforehand by God.
  5. What does it teach us concerning its relation to us?
    That it was so appointed because it suited man's need.
  6. What responsibility does this lay upon us?
    The responsibility of definitely attending to a Gospel message specially prepared for us.
  7. What comfort is contained in the words "appointed for you"?
    They were addressed to those who denied the Lord Jesus and killed the Prince of life.
  8. For what purpose was our Lord appointed?
    That our sins might be blotted out.
III. - An Assigned Position.
  1. What else does Peter say about our Lord Jesus Christ?
    The heaven must receive Him.
  2. What is meant by " the heaven must receive"?
    It is necessary that heaven should welcome our Lord.
  3. In what does the necessity lie?
    In the fact that such a removal of Christ in body is part of God's purpose.
  4. How is the period of our Lord's heavenly residence defined?
    " Until the times of restitution of all things."
  5. What accompanies the restitution of all things?
    The descending of our Lord Jesus, or His Second coming.
  6. What then is the proper residence of our Lord between His ascension and second-coming?
    Heaven.
IV. - A Prophesied Restitution.
  1. How is the blessing accompanying our Lord's second coming described?
    As the restoration of all things.
  2. What is meant by the restoration of all things?
    The re-establishment of the world in its former happy relation to God.
  3. What proof is given us that this re-establishment is God's eternal purpose?
    It is the message of the prophets since the world began.
  4. Can you give the first prophecy?
    Genesis 3., 15. (Fifth Ten - Text 2, page 196.)
  5. How is this re-establishment usually expressed in John's Gospel?
    By the statement that ihe Lord would save the world.
  6. How is it expressed in the vision of the Revelation? (Revelation 21., 1..)
    " I saw a new heaven and a new earth."
V. - Error Condemned.
  1. What does the Church of Rome teach concerning our Lord's bodily presence?
    That He communicates it in the Sacrament of the Altar.
  2. . What popular name is given to our Lord in relation to His presence in the consecrated elements?
    "The Prisoner of the Tabernacle."
  3. Why is our Lord called "the Prisoner of the Tabernacle"?
    Because He is supposed to be powerless in the consecrated wafer and is compelled to remain there so long as the wafer is kept and does not become corrupt.
  4. What does this teaching of the Church of Rome involve?
    That our Lord comes down in bodily presence and dwells in that form amongst men.
  5. What does our text teach concerning our Lord's present abode?
    It is necessary that heaven receive Him.
  6. What does it teach concerning our Lord's bodily return?
    It will be the signal for the restoration of all things.
  7. How does our text contradict Rome's teaching?
    It declares that it is part of God's purpose that our Lord should remain in heaven,
  8. What is the objection to the Roman theory?
    It robs the bodily presence of our Lord after ascension of the glory which Scripture attaches to it.

Additional Texts Mentioned in the Study Questions

Eighth Ten - Text 1
  • Question 9. - Yet if they bethink themselves in the land whither they are carried captive, and turn and pray unto thee in the land of their captivity, saying, We have sinned, we have done amiss, and have dealt wickedly; 2 Chronicles 6., 37.
  • Question 14. - Then what prayer or what supplication soever shall be made of any man, or of all thy people Israel, when every one shall know his own sore and his own grief, and shall spread forth his hands in this house: 2 Chronicles 6., 29.
  • Question 17. - Yet if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness; 1 Kings 8., 47.
  • Question 19. - And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. Luke 18., 13.
  • Question 29. - God is a Spirit: and they that worship him must worship him in spirit and in truth. John 4., 24.
  • Question 30. - 9. The heart is deceitful above all things, and desperately wicked: who can know it? 10. I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings. Jeremiah 17., 9, 10.
  • Question 40. - 38. What prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house: 39. Then hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, even thou only, knowest the hearts of all the children of men;) 1 Kings 8., 38, 39.

  • Eighth Ten - Text 2
  • Question 5. - Jesus answered them, Is it not written in your law, I said, Ye are gods? John 10., 34.
    - But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.
    John 15., 25.
  • Question 8. - Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
    1 Timothy 1., 9.
  • Question 13. - And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Matthew 22., 12.
  • Question 15. - Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. Romans 2., 1.
  • Question 19. - Psalm 14., 1. The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. 2. The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. 3. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. Psalm 14., 1-3.
  • Question 38. - 28. For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 29. But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. Romans 2., 28, 29.

  • Eighth Ten - Text 3
  • Question 25. - A just weight and balance are the LORD's: all the weights of the bag are his work. Proverbs 16., 11.
  • Question 32. - In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The LORD our righteousness. Jeremiah 33., 16.
  • Question 37. - But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. Isaiah 64., 6.

  • Eighth Ten - Text 4
  • Question 3. - 11. The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? 12. Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? John 4., 11, 12.
  • Question 4. - 37. In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 39. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) John 7., 37-39.

  • Eighth Ten - Text 5
  • Question 1. - Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia: 2 Corinthians 1., 1.
  • Question 2. - Therefore seeing we have this ministry, as we have received mercy, we faint not; 2 Corinthians 4., 1..
  • Question 6. - And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 2 Corinthians 5., 18.
  • Question 7. - And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 2 Corinthians 5., 18.
  • Question 21. - For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. 2 Corinthians 5., 21.

  • Eighth Ten - Text 6
  • Question 2. - It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. Hebrews 9., 23.
  • Question 3. - It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. Hebrews 9., 23.

  • Eighth Ten - Text 7
  • Question 2. - 33. And the LORD spake unto Moses, saying, 34. Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the LORD. 35. On the first day shall be an holy convocation: ye shall do no servile work therein. 36. Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; and ye shall do no servile work therein. 37. These are the feasts of the LORD, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day: Leviticus 23., 33-37.
  • Question 9. - 13. Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: 14. But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. John 4., 13, 14.
  • Question 10. John chapter 4
    1 When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, 2 (Though Jesus himself baptized not, but his disciples,) 3 He left Judaea, and departed again into Galilee. 4 And he must needs go through Samaria. 5 Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour. 7 There cometh a woman of Samaria to draw water: Jesus saith unto her,Give me to drink. 8 (For his disciples were gone away unto the city to buy meat.) 9 Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. 10 Jesus answered and said unto her,If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. 11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? 12 Art thou greater than our father Jacob, which gave us the well, and drank thereof* himself, and his children, and his cattle? 13 Jesus answered and said unto her,Whosoever drinketh of this water shall thirst again: 14 But whosoever* drinketh of the water that I shall give him shall never** thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. 15 The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw. 16 Jesus saith unto her,Go, call thy husband, and come hither. 17 The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said*,I have no husband: 18 For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly. 19 The woman saith unto him, Sir, I perceive that thou art a prophet. 20 Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. 21 Jesus saith unto her,Woman, believe me, the hour cometh*, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. 22 Ye worship ye know not what: we know what we worship: for salvation is of the Jews. 23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24 God is a Spirit: and they that worship him must worship him in spirit and in truth. 25 The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. 26 Jesus saith unto her,I that speak unto thee am he. 27 And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her? 28 The woman then left her waterpot, and went her way into the city, and saith to the men, 29 Come, see a man, which told me all things that ever I did: is not this the Christ? 30 Then they went out of the city, and came unto him. 31 In the mean while his disciples prayed him, saying, Master, eat. 32 But he said unto them,I have meat to eat that ye know not of. 33 Therefore said the disciples one to another*, Hath any man brought him ought to eat? 34 Jesus saith unto them,My meat is to do the will of him that sent me, and to finish his work. 35 Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. 36 And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. 37 And herein* is that saying true*, One soweth*, and another reapeth. 38 I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours. 39 And many of the Samaritans of that city believed on him for the saying of the woman, which testified*, He told me all that ever I did. 40 So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days. 41 And many more believed because of his own word; 42 And said unto the woman*, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world. 43 Now after two days he departed* thence, and went into Galilee. 44 For Jesus himself testified, that a prophet hath no honour in his own country. 45 Then when he was come into Galilee, the Galilaeans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast. 46 So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum. 47 When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death. 48 Then said Jesus unto him,Except ye see signs and wonders, ye will not believe. 49 The nobleman saith unto him, Sir, come down ere my child die. 50 Jesus saith unto him,Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. 51 And as he was now going down, his servants met him, and told him, saying*, Thy son liveth. 52 Then enquired he of them the hour when he began to amend. And they said unto him*, Yesterday at the seventh hour the fever left him. 53 So the father knew that it was at the same hour, in the which Jesus said unto him*,Thy son liveth: and himself believed, and his whole house. 54 This is again the second miracle that Jesus did, when he was come out of Judaea into Galilee.
  • Question 15. - 28. Come unto me, all ye that labor and are heavy laden, and I will give you rest. 29. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30. For my yoke is easy, and my burden is light. Matthew 11., 28-30.
  • Question 20. - John chapter 6 verse 1. After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. 6:2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased. 6:3 And Jesus went up into a mountain, and there he sat with his disciples. 6:4 And the passover, a feast of the Jews, was nigh. 6:5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? 6:6 And this he said to prove him: for he himself knew what he would do. 6:7 Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. 6:8 One of his disciples, Andrew, Simon Peter’s brother, saith unto him, 6:9 There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? 6:10 And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. 6:11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. 6:12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. 6:13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. 6:14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world. 6:15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone. 6:16 And when even was now come, his disciples went down unto the sea, 6:17 And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them. 6:18 And the sea arose by reason of a great wind that blew. 6:19 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid. 6:20 But he saith unto them, It is I; be not afraid. 6:21 Then they willingly received him into the ship: and immediately the ship was at the land whither they went. 6:22 The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone; 6:23 (Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:) 6:24 When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus. 6:25 And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither? 6:26 Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. 6:27 Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. 6:28 Then said they unto him, What shall we do, that we might work the works of God? 6:29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. 6:30 They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work? 6:31 Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. 6:32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. 6:33 For the bread of God is he which cometh down from heaven, and giveth life unto the world. 6:34 Then said they unto him, Lord, evermore give us this bread. 6:35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. 6:36 But I said unto you, That ye also have seen me, and believe not. 6:37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. 6:38 For I came down from heaven, not to do mine own will, but the will of him that sent me. 6:39 And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 6:40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. 6:41 The Jews then murmured at him, because he said, I am the bread which came down from heaven. 6:42 And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? 6:43 Jesus therefore answered and said unto them, Murmur not among yourselves. 6:44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. 6:45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. 6:46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father. 6:47 Verily, verily, I say unto you, He that believeth on me hath everlasting life. 6:48 I am that bread of life. 6:49 Your fathers did eat manna in the wilderness, and are dead. 6:50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die. 6:51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. 6:52 The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? 6:53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. 6:54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. 6:55 For my flesh is meat indeed, and my blood is drink indeed. 6:56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. 6:57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. 6:58 This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. 6:59 These things said he in the synagogue, as he taught in Capernaum. 6:60 Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it? 6:61 When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you? 6:62 What and if ye shall see the Son of man ascend up where he was before? 6:63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. 6:64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. 6:65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. 6:66 From that time many of his disciples went back, and walked no more with him. 6:67 Then said Jesus unto the twelve, Will ye also go away? 6:68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. 6:69 And we believe and are sure that thou art that Christ, the Son of the living God. 6:70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil? 6:71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve. John chapter 6.
  • Question 22. - And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. Isaiah 58., 11.
  • Question 29. - But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14., 26.

  • Eighth Ten - Text 8
  • Question 5. - And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? Isaiah 8., 19.
  • Question 7. - And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? Isaiah 8., 19.
  • Question 9. - To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8., 20.

  • Eighth Ten - Text 9
  • Question 3. - Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: John 12., 42.
  • Question 17. - And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. John 12., 47.
  • Question 35. - And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24., 44.
  • Question 36. - 25. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: 26. Ought not Christ to have suffered these things, and to enter into his glory? 27. And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. Luke 24., 25-27.

  • Eighth Ten - Text 10
  • Question 4. - Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Acts 3., 19.
  • Question 30. - And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. Genesis 3., 15.
  • Question 32. - And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. Revelation 21. 1.

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