Dr. Ian R. K. Paisley preached his 27th Anniversary services on the first Sabbath of the month in the Martyrs Memorial Church.

An overflowing congregation in the evening heard him defend the Protestant Doctrine of the Infallible Book versus the Infallible Pope. He examined the new Vatican document which re-affirms the Pope's claim to Infallibility and shewed from the Bible that Peter had never been a Pope nor did he ever claim to be infallible.

All he claimed was he was also an elder addressing those elders who had the some office as himself I Peter 5:1.

In the morning to a large congregation Dr. Paisley preached on "Jesus Christ the same yesterday, today and for ever."

He spoke of the change in the pulpits of the land and quoted the Old Covenanter who deplored the declination in the Scottish pulpits said to his grandchildren.

There's nae Covenant noo, lassie,
There's nae Covenant blood,
There's nae altar noo lassie,
There's nae Lamb o' God.

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If you have your Bible I wonder would you open it with me at the twenty-third chapter of II Samuel.

The last words of great men are of vital importance A most instructive study in the Word of God is the study of the last words of great men. The last words of Jacob. What a message to the members of the family, and what a prophecy of the future conduct of the tribes which took their names from the sons of Jacob. The last words of Christ upon the cross. The perfect Christ uttered seven last great words. The words of perfection before His decease.

In this twenty-third chapter of II Samuel, we have the last words of David: "Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said." And if you go on and read from verse two to verse seven, you have one of the most eloquent and one of the most precious portions of Old Testament scripture.

But if you look at verse one you will find a three-fold description of David and in three messages I want to examine this three-fold description of David: 1. "The man who was raised up on high." 2. "The anointed of the God of Jacob." 3. "The sweet psalmist of Israel." Those three designations sum up the whole life's work and history of David the king.


We are starting this morning with the designation "The man who was raised up on high." Here we have the humiliation of David, and here we have the exaltation of David. Now, of course, the Old Testament is filled with types of Christ. A study of the types is very important, very instructive and very illuminating. We must however be careful when we study the Old Testament personages as types of Christ. They are never types of Christ in their character, because they were sinners, defiled, stained, soiled and polluted with sin. Jesus Christ is holy, harmless, undefiled, separate from sinners. When you are studying Old Testament personages as types of Christ, they are never types of Christ in their character. They are only types of Christ in their circumstances. In the circumstances surrounding them they are types of Christ! [3]


There are three classes of such types in the Old Testament. First of all there are those persons in the Old Testament who are types of Christ by contrast, note not by comparison but by contrast. Take Adam the best illustration of this. Adam is a type of Christ by contrast. And if you turn over to the fifteenth chapter of I Corinthians, you will find that right down that chapter there is the setting forth of Adam as a type by contrast. The fifteenth chapter of I Corinthians and in verse forty-five: "The first man Adam was made a living soul." That takes you back to the making of Adam. God formed him of the dust of the ground. But he was still lifeless, he needed life to be imparted to him and so as God breathed into his nostrils the breath of life, he became a living soul. But not so with Christ; "the last Adam (look at it) was made a quickening (or life-imparting) spirit." The first Adam needed life to be imparted to him. The last Adam imparts life to us. Notice the great contrast.

Look at verse forty-seven for the origin of Adam and the eternality of Christ. "The first man is of the earth earthy: The second man is the Lord from heaven." Turn over to the Epistle to the Romans chapter five and verse nineteen and you read: "For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous." Adam, a type of Christ by contrast.

Do you remember when Adam was made, God said it was very good. And immediately after God said it was very good, Satan attacked Adam. When Jesus Christ came up out of the waters of His baptism at Jordan, a voice from heaven said: "This is my beloved Son, in whom I am well pleased." And immediately the devil attacked Jesus. The temptation came immediately after the testimony of God to the purity of His Son. But do you notice something else, Adam in his temptation fell. The last Adam, in his temptation, got the victory. So Adam is a type of Christ by contrast.


I was just reading the temptation of the Lord this week, and I want you to notice something. I never noticed it before! That is the beauty of studying the Word of God. There are always new things in the Word of God. Turn over with me quickly (because this is not part of the message, and I do not want to go everywhere preaching the Word) to the fourth chapter of Matthew verse six, and you will find that the devil misquoted scripture. You can misquote scripture by not quoting it fully, what the devil did and does and that is 1 Matthew chapter four: "And saith unto Him, if thou be the Son of God, cast thyself down: for it is written; He shall give His angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone." And then he stopped. That is a quotation from Psalm ninety-one and verse eleven. Now you go back to Psalm ninety-one and look at the verse the old devil left out, because the next verse would not have suited him. For the next verse was a prophecy of his defeat. Look at verse eleven of Psalm ninety-one: "For He shall give His angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone. Thou shalt tread upon the lion and adder: (or serpent) the young lion and the dragon shalt thou trample under [4] feet." That is a prophecy. That is the prophecy of Genesis three and verse fifteen: "The seed of the woman shall bruise the serpent's head." But the old devil did not like that portion of scripture, so he did not quote it. It was a prophecy of his own doom and his own destruction. I never noticed that before in the Word of God, so there are always new things to note as you study the Word of God.


Adam is a type of Christ by contrast. Then there are other types. Persons that are types of Christ by their suffering and glory. And you have three great ones in the Old Testament: Joseph, Moses and David. Types of Christ by their sufferings and by their glory. You see them first in humiliation and then you see them in exaltation.

Joseph in the prison before he takes his place in the palace. Moses in exile before he becomes Moses in Exodus the great deliverer of his people. David the despised one before he becomes the man who championed over Goliath, and became the King of Israel. So there are men in the Old Testament who are types of Christ by their sufferings and glory.

And then there are men in the Old Testament who are types of Christ by the office and occupations which they held. And you have them in the Book of Ruth. There is a wonderful character in the Book of Ruth - Boaz. And there is a seven-fold occupation that Boaz had, a seven-fold office which he held. He was lord of the harvest, he was the near kinsman, he was the supplier of the need, he was the redeemer of the inheritance he was the man who gives rest, he was the wealthy kinsman, and, finally, he was the bridegroom. Seven relationships in the life of Boaz which are types of Christ.


Now having laid a good foundation for this study, let us come to the study itself. The first thing you have to do when you are studying a subject (do you remember?) you look for the first time it was mentioned in the Bible. The first time it is mentioned in the Old Testament, and the first time it is mentioned in the New Testament.

Where is David first mentioned in the Old Testament? We are back at that wonderful little book of Ruth. Turn with me to the Book of Ruth. And I would advise you to sit down and read that little book and study it, it is full of preciousness.

The last word in the Book of Ruth is "David" "David!" And that is the first occurrence of the word. "Obed begat Jesse, and Jesse begat David." David in the Book of Ruth and his relationship to Boaz. Boaz is a type of Christ in a seven-fold relationship. As lord of the harvest, as near kinsman, as supplier of wants, as redeemer of the inheritance, as the man who gives rest, as the wealthy kinsman and as the bridegroom. He is a type of Christ. That is the Old Testament. That which is in the Old Testament concealed is in the New Testament revealed.

Turn to the first chapter of Matthew. And in the first chapter of Matthew's gospel, at the verse one, we find the first mention of David. "The book of the generation of Jesus Christ, the Son of David." So in the Old Testament he is first found in a relationship to a type of Christ - Boaz. In the New Testament he is found in his direct relationship with Christ. And the first description of Jesus that occurs in the New Testament, says He is the Son of David. And go down the chapter and in [5] verse six the office of David is named: "And Jesse begat David the king." David the king! So he is a type of Christ in his great kingly office.

Now let us look at this description. We are coming back now to the beginning. And we come now to the description that is given here in the last words of David, "the man who was raised up on high." And I have things to say about David raised up on high.


First of all I want to say that he was exalted from the sheepcote. Turn over to I Chronicles chapter seventeen and verse seven. (And I am just throwing out a few suggestions, just hurrying on). I Chronicles chapter seventeen and verse seven: "Thus said the Lord of hosts, I took thee from the sheepcote, even from following the sheep, that thou shouldest be ruler over my people Israel."

In studying the Old Testament you will find five great shepherds. The first shepherd who occurs in the Bible, who was he? Abel! A keeper of the sheep. In Abel you have the Death of the shepherd. The Death of the shepherd! "The blood of Christ speaketh better things than that of Abel." In Abel you have the Death of the shepherd. Turn to Genesis chapter thirty-one and verses thirty-eight to forty-eight and you will find that Jacob was a shepherd. And in Jacob you have the Diligence of the shepherd. He said the dew fell upon him. The winter storm battered his body. The sun in the summertime burned his flesh as he diligently kept the flock of Laban his father-in-law. In Jacob you have the Diligence of the shepherd. And then in Joseph you have the Despising of the shepherd. When Joseph kept his father's sheep, his brethren hated him. The Despising of the shepherd! Christ was despised and rejected of men. And then in Moses you have the Dedication of the shepherd. Moses kept his father-in-law's sheep for forty years in the backside of the desert.

You remember that Moses turned aside to see that great sight and he cast his shoes from off his feet, and became dedicated to be the deliverer of God's people. And as he brought those sheep, of his father-in-law's, to Horeb to the place of the fire, so later on he brought the whole of the sheep of Israel to the very same mountain. And the day he brought them to the mountain, the mountain was set on fire and God spoke out of the fire, not only to Moses but to the whole nation of Israel.

And then in David you have the Defending of the shepherd. The first time that David tells of his keeping of the sheep to Saul. And he says: "As I kept my father's sheep, there came a lion, and there came a bear, and I went out and I smote the lion and I smote the bear." And David is seen in his great task of being the defender of the sheep.

So you have five great shepherds in the Old Testament, and the work of those five great shepherds is summed up in three ways. Jesus said "I am the good shepherd, I give my life for the sheep." The good shepherd! In Hebrews we read that He brought again from the dead that GREAT shepherd of the sheep. Notice the difference. The good shepherd and the great shepherd. Then Peter says "When the CHIEF Shepherd shall appear, then I will also appear in glory with Him." So Christ is the good Shepherd, the great Shepherd and the chief Shepherd. Now turn to that precious Psalm, Psalm twenty-three. And you will find that before it there is Psalm twenty-two, and that is the Psalm of the [6] good Shepherd, giving His life for the sheep: "My God, My God, why hast thou forsaken me?" So over Psalm twenty-two you can write "The good Shepherd that giveth His life for the sheep." Over Psalm twenty-three you can write the words "The great Shepherd." "The Lord is my Shepherd I shall not want." The great shepherd of the sheep that came forth from death. And what does it say? It says: "Yea, though I walk through the valley of death?" You never read that in the Bible, for death has been destroyed for the people of God. "Yea, though I walk through the valley of the SHADOW of death." I will never walk the valley of death! Praise God, I will only walk in the valley of death's shadow, for death has been destroyed through the great shepherd through the blood of the everlasting covenant. So over Psalm twenty-three you can write "The great Shepherd."

And then come to Psalm twenty-four. Look at it. What is Psalm twenty-four? It is the Psalm of the chief Shepherd. The chief Shepherd appearing in glory. Psalm twenty-four: "The earth is the Lord's, and the fulness thereof;" "Who is this King of glory? The Lord strong and mighty." There you have the chief Shepherd.

And all these characters either reveal Christ as the good Shepherd, or as the great Shepherd or as the chief Shepherd.

David was exalted in the sheepcote. The man raised up on high, from amongst the sheep. Not many mighty, not many noble are called, but God has chosen the weak things of this world, Hallelujah! to confound the mighty.


The second thing, he was exalted in his family. I want to just suggest three things. He was exalted in his PLACE in the family. Who was he? He was the eighth son. The eighth son! Eight is the number of resurrection, in the Bible. It is the number of a new beginning. We are worshipping God today, on the eighth day, for it is the first day of another week. It is a new beginning. And so the whole family of seven sons are left behind and David is the eighth son of Jesse. He is different, it is a new beginning.

Could I say something more to you today, that he is exalted in his Person. Look at that chapter, would you, that we were reading, the sixteenth chapter of I Samuel, The first thing you read about David, verse twelve: "And he sent, and brought him in. Now he was ruddy." (And the word in the Hebrew says "he was blood red"). The first thing that is mentioned about his person is the blood, Hallelujah! Thank God, it is the blood of Christ that makes His person so glorious. He became flesh in order to shed His blood for the redemption of the world. The first thing that is said about David's person "He was ruddy of countenance." He was blood red!

You can compare that to Isaiah chapter sixty-three: "Who is this that cometh from Edom, with dyed garments from Bozrah?" You can compare that to the Song of Solomon: "My beloved is ruddy of countenance."

Thirdly, he was exalted in his Position in the family. The whole seven sons walked before old Samuel, and everyone of them as they stepped forward, He said "This must be the man." I wonder what the seventh felt when all the six had been refused, and he said "Well, I must be the man, I am the seventh one." Samuel said unto Jesse: "Are these all your sons?" And Jesse answered: "Oh, there is just a youngster, we do not bother about him, he is just the eighth son, he came very late in the family." (Because we read that Jesse

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Having considered in previous lessons the application, origination and proclamation of the Pentateuch, we now come to a study of


The Pentateuch has been confirmed by indisputable witnesses, even our Lord Jesus Christ and His apostles. In fact, the whole structure of New Testament Christianity rests on the authenticity and authority of Old Testament history, doctrine and prophecy, and the Pentateuch is the grand foundation of that holy temple of which New Testament Christianity is the fabric and finish. The great outstanding events of the narratives of the Pentateuch from the commencement of Genesis to the conclusion of Deuteronomy are all confirmed for us. We summarise below a list of the more vital of these -

Creation (Heb. 11: 3; John 1: 3; Col. 1:16; II Cor. 4: 6).
The Unity of the Human Race (Matt. 19: 4; Acts 17: 24-27; I Tim. 2: 13).
The Temptation (John 8: 44; II Cor. 11: 3).
The Fall (Rom. 5: 12-19; I Tim. 2: 14).
The Murder of Abel (Matt. 23: 35; Heb. 11: 4; I John 3: 12).
The Translation of Enoch (Heb. 11: 5, 6; Jude 14, 15).
The Deluge (Matt. 24: 38, 39; Luke 17:26-30; Heb. 11:7; I Peter 3:20; II Peter 2: 5).
The Call of Abraham (Acts 7: 2, seq.).
God's Covenant with Him (Rom. 4: 3-13).
Melchizedec (Heb. 7:1, vv. 6, 10, etc.).
The Destruction of Sodom (Matt. 10: 15; Luke 17: 29; II Peter 2: 6).
The Story of Issac (Heb. 11: 9, 17; Jas. 2: 21).
Of Jacob and Esau (Heb. 11: 20; Matt. 8: 11; John 4: 6, 12).
The Story of Joseph (Acts 7: 9, 14; Heb. 11: 21, 22). [8]
The Descent into Egypt (Acts 7: 9, seq.).
The Birth, Training and Mission of Moses (Mark .12: 26; Luke 20: 37; Acts 7: 20-37; Heb. .11: 23, 24).
The Passover and its Miraculous Details (John 19: 36; I Cor. 5: 7; Eph. 1: 14, 15; I Pet. 1: 19).
The Exodus (Acts 7: 35, seq.; Heb. 3: 16; 10: 27, 28).
The Passage of the Red Sea (Acts 7: 36; Heb. 11: 29).
The Giving of the Law on Sinai (Gal. 4: 24; II Cor. 3: 7, 15; Heb. 12: 18).
The Manna (John 6: 31; Heb. 9: 4; Rev. 2: 17).
The Water from the Rock (I Cor. 10: 4).
The Brazen Serpent (John 3: 14).
The Forty Years' Wandering (Acts 7: 42).
Joshua's Appointment as Moses' Successor (Acts 7: 45).

Notice how the whole Pentateuch is spanned from the Creation to the appointment of Joshua as Moses' successor, how these great events are woven into the glorious system of the New Testament Revelation and how that system is irrevocably built upon their unquestioned historic reality.


The nature of our Lord's confirmation of the Pentateuch is threefold.

1. His Confirmation of the Pentateuch's Mosaic Authorship

A study of the following Scriptures amply demonstrates this fact:

Matt. 8: 4: "And Jesus saith unto him, 'See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that MOSES commanded, for a testimony unto them."'

Matt. 19: 7: "They say unto Him, 'Why did MOSES then command to give a writing of divorcement, and to put her away?' "

Mark 12: 26: "And as touching the dead, that they rise: have ye not read in the book of MOSES, how in the bush God spake unto him saying, 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'?"

Luke 20: 37: "Now that the dead are raised, even MOSES shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob."

John 7:19: "Did not MOSES give you the law, and yet none of you keepeth the law? Why go ye about to kill Me?"

Christ's testimony is emphatically "The law was given by Moses" just as surely as "Grace and Truth" came through His Own Blessed Self. To reject the one is to reject the other.

2. His Confirmation of the Pentateuch's Historic Truth

From the Scriptures already given in the summary of historical events, it will be noted that the following are authenticated by Christ: - The Creation of Man and Woman; The Temptation and Fall; The Murder of Abel; The Call and Life of Abraham; The Deluge; The Destruction of Sodom; Isaac and Jacob; Moses and his Work; The Brazen Serpent; The Manna; The Passover; and the Wilderness [9] Journeying of Israel.

Prof. J. L. Porter comments: "By our Lord, Gospel doctrines are indissolubly linked to Mosaic history. Back to creation's joyous morn the blessed Saviour looked, and united to the primeval works of His Own hand those eternal truths which He set forth in the Gospel. Along the stream of ancient story His omniscient eye ran, singling out each great event originally destined to illustrate the glorious attributes to the Divine Father, or wondrously to pre-figure and typify the redeeming love and labour of the Divine Son. He shows that not one event, not one fact mentioned in the Pentateuch occurred or was recorded in vain."

3. His Confirmation of the Pentateuch's Divine Authority

Without doubt the Pentateuch can be proved to be the Word of God by the statements of the Son of God. Christ's confirmation of the Pentateuch's Divine Authority is four-fold:-

1. Christ cites the Pentateuch as authoritative on matters of faith and duty.

Matt. 12: 2. Our Lord appeals to the Pentateuch on a great question of morality.

Mark 10: 2. Our Lord makes the same appeal in regard to divorce.

Placing the authority of the Pentateuch beyond all doubt our Lord declared (Luke 16:14-31), "If they hear not Moses and the prophets, neither will they be persuaded through one rose from the dead."

2. Our Lord alludes to the Pentateuch as containing a series of Prophecies.

See John 5:45; John 8: 56; John 3:14; John 6: 49, 5 1; Luke 17: 26. The Pentateuch is filled with direct prophecies concerning Christ, and the majority of its leading personalities are wondrous types of the One Who was to come and now, thank God, has come.

3. Christ calls the Pentateuch the Word of God

Compare Matt. 15: 26 with Mark 7: 5-13. Study also Matt. 22: 24-32.

4. Christ affirms that every jot and every tittle of the Pentateuch contain eternal truth.

In Luke 16: 17 our Lord refers to the Torah, the law of the Jew which is one and the same as the Pentateuch and stamps it with the abiding seal of eternal truth. Meyer comments: "Not the smallest ceremonial or national ordinance being destroyed in its ultimate idea, while everything which the law prescribed, and of which the ancient ordinances were only the symbols, was carried out to its full ideal."



These are a few instances, from among many, of the historical types, to which we shall subjoin two of the legal types from a great number of others. And in the first place let us consider the mystery of the ark of the covenant, which as it were, the centre and compendium of all the ceremonies. The construction of this ark is described, Exod. 25: 10. It was made of shittim wood, or, as is generally thought, of the most excellent cedar. That wood, when made into the form of an ark, was overlaid within and without with the purest gold. The ark had a crown or cornice of gold around it. Four rings of gold were put in the sides; and into these two staves made of cedar wood, but overlaid with gold, to carry the ark by, which were never to be taken out of the rings even while it remained in its place. In the ark the tables of the testimony were put; but the covering mercy seat of pure gold was placed above on the ark. And two cherubim of gold, made of one piece with the mercy-seat, covered it with their wings, having their faces so turned towards each other, as at the same time to look downwards to the mercy-seat. The figure of these cherubim is a matter of much dispute among writers. The description which Josephus gives of them is not amiss. Antiq. lib. iii. c. 6, when he says that they were "winged animals, resembling nothing that as ever seen by men." That they came the nearest to the shape of an ox, may be gathered from Ezek. 1: 10, compared with Ezek. 10: 14. For, in the latter place, what is called the face of a cherub, is in the former called the face of an ox. Further the word from whence the name cherubim is derived, signifies in the Chaldee, Syriac and Arabic, to plough, for which oxen were formerly much employed. On the mercy-seat, between the two cherubim, was the throne of the divine majesty, from whence answers were given to the enquirers. The ordinary place of the ark was within the veil, in the holy of holies, Exod. 26: 33; but in such a manner that the ends of the staves were seen from the holy place, towards the front of the holy of holies. I Kings 8: 8. While the tabernacle stood, the ark was taken out of it when the Israelites were to march, that it might search out a resting-place for them, Numb. 10: 33, and be to them as the symbol of the divine presence, for their comfort, but a terror to their enemies, ver. 34, 35. But after it was once brought into the temple it was not taken from thence till it was destroyed, Ps. 132: 13, 14; II Chron. : 9. Now let us inquire into the meaning of all this.


This ark principally signified, or was a type of Christ. lst, Its matter, being partly [11] of wood and partly of gold, was proper to represent the two natures of Christ: the wood might denote his human nature, according to which he is "the fruit of the earth," Isa. 4: 2. And it was uncorrupted, free from all putrefaction, even when it was dead and laid in the grave, Ps. 16: 10, agreeably to which Pliny ascribes "eternity to cedar," lib. xiii. c. 5. Gold was accounted a symbol of divinity, in respect of solidity, purity, brightness and value; and so that represented the eternity, holiness and glory of Christ; and, at the same time, showed us how valuable he ought to be in our eyes; even of such value as that we should count all things else but loss and dung, in comparison of him, Phil. 3: 8. But as the gold only was conspicuous, and not the wood which was within and without overlaid with gold, did not this signify that Christ was not then manifested in the flesh, but His manifestation, which had hitherto been wrapped up in the most precious promises of God, was reserved for a happier period? 2dly. The form of the ark, by which it was capable to contain a great treasure, denoted that Christ was the person, in whom are hid all the treasures of wisdom and knowledge, and of all manner of happiness; from whose fulness the elect may receive grace for grace. 3dly, The cornice or crown of gold which encompassed the ark seems to be a type of the crown and kingdom of Christ. 4thly, The tables of the covenant, which were put into the ark, signified that Christ was to have the law of God in the midst of his bowels, or within his heart, and to fulfil all the righteousness of it for his chosen people.


5thly, But the propitiatory covering or the mercy-seat, in an especial manner, signified Christ, taking away the guilt of our sins. For "God is in Christ reconciling the world to himself," II Cor. v. 19. Formerly that propitiatory, or mercy-seat, being placed in the holy of holies in the tabernacle, or temple, behind the veil, was concealed from the eyes of all, because the expiation was not yet made; but God has now set forth Christ, exposed him before the eyes of all believers, and openly exhibited him to their view as "a propitiation in his blood," Rom. 3: 25. The mercy-seat being of pure gold, but laid upon the ark of wood, teacheth us what it was that added worth and value to the obedience and sufferings of the man Christ; namely, the infinite dignity of his Godhead. The tables of the law were covered by the mercy-seat; which the men of Bethshemesh venturing to look into, when the cover was but a very little removed, brought a fearful destruction upon themselves, I Sam. 6: 19. By Christ's propitiation all our sins are covered, Ps. 32: 1; but should we venture to view the law without this, we should find nothing there but the sentence of eternal condemnation. On the mercy-seat God displayed the presence of his majesty, and from thence gave gracious answers to his people. In Christ a throne of grace is erected, to which every believer may approach with boldness. And be assured that, if he pray according to the will of God, he shall not pray in vain, but there "find grace to help in time of need," Heb. 4:16. There God dwelt in the cloud, Lev. 16: 2; amidst the darkness of which the rays of divine effulgence shone forth; which indwelling the Hebrew doctors have expressed by the famous term, shechinah, and what else does this signify but the fulness of the Godhead, that was to dwell bodily in the man, Christ, and through Christ graciously in us? Col. 2: 9. The word was made flesh, and tabernacled, or dwelt, as in a [12] tabernacle (observe the elegant allusion to the Hebrew word, shechinah), in, among us, John 1: 14.


Sixthly. The cherubim over the propitiatory or mercy-seat, represented the holy angels, who descended upon Christ to minister unto Him while in this world, John I: 5 1, and with myriads of whom He is now surrounded while sitting on a throne of glory, Dan. 7: 10, Isa. 6: 2, Ps. 68: 17. They were of the same piece with the mercy-seat, because Christ, by His propitiation, has brought about a coalition of the elect, from among men, into one heavenly society with the angels. For by this means, "we are come unto the heavenly Jerusalem, and to myriads, an innumerable company of angels," Heb. 12: 22. The cherubim viewed the ark with their faces downward, desiring to look into the mysteries of our redemption, I Per. 1: 12. They were two in number, with their faces towards each other, nevertheless each might also view the ark: this their position represented the duty of believers, both of the Old and New Testament, who, with eyes of a like precious faith and mutual love, view one another, but they jointly fix their eyes upon Christ, for the angels are often proposed to us as examples.


I dare not affirm with some, that the cherubim were directly an emblem of believers, it being certain that by them, in Scripture, angels are represented. God committed the guarding of paradise to the cherubim, Gen. 3:4. Riding upon a cherub he flies, Ps. 18: 10; but I have not yet seen any Scripture testimony to prove that believers are called cherubim. The only one produced, with any show of probability, is that from Rev. v. 8-10, where it is thought that the same song is ascribed to the four living creatures, which are the cherubim, together with the four and twenty elders, in which they proclaim their being redeemed by the blood of the lamb, out of every kindred; which is not true of angels but of believers. But I answer: 1st, If, by the four living creatures, believers are here to be understood, I would wish it were shown, why these living creatures are generally placed before the four and twenty elders, who are the patriarchs and predecessors of the universal church; nay, and who lead and go before them in their sacred songs, as may be seen, Rev. 4: 9, 10. As every reason would persuade, that the patriarchs of the universal church should have the precedency before the promiscuous assembly in celebrating the divine praises. Also, how the church of believers should introduce John, to the vision and knowledge of things to come, which certainly knew nothing about them but by means of John; and yet they are said to have done this, Rev. 6: 1, 3, 5, 7. Certainly angels, and not men, usually perform that office to the prophets. 2dly. The former clause of ver. 8, namely, the four living creatures, and the four and twenty elders fell down before the lamb, is affirmed of both conjointly. But we need not understand what follows, "having every one of them harps," etc. ver. 9, "and they sung a new song," etc. of any other but the four and twenty elders. But I shall confirm this exposition by some passages altogether similar. Neh. 8:.I, 2, it is said: 'Therein was found written, that the Ammonite and the Moabite should not come into the congregation of God for ever: [13] because they met not the children of Israel with bread and with water, but hired Balaam against them," etc. The first thing asserted, viz. that they met not Israel, is common both to the Moabites and Ammonites; but the latter, about hiring Balaam, is applicable only to the Moabites, as appears from Numb. 22: 3. In like manner, Jer. 21 : 7: "I will deliver Zedekiah king of Judah, and his servants, and the people, etc. into the hand of Nebuchadnezzar, king of Babylon, etc. who shall smite them with the edge of the sword." What is said in the former clause, about delivering Zedekiah, and his servants, and the people, into the hand of Nebuchadnezzar, is true of all: but what is afterwards added, who will smite them with the edge of the sword, must be understood of the servants and people of Zedekiah, not of himself, who died a natural death, Jer. 52: 11. So, in -like manner, here it is true, that both the living creatures and the elders fell down before Christ, whom angels, as well as men, adore. But the harps, and vials full of odours, and the song, belong to the elders, not to the living creatures. At least, it cannot be proved from this place.


was a very old man in the days of Saul). David came late in the family. We do not bother with him. We do not even call him when we are having our family worship. He is just a little shepherd boy." And Samuel said: "Call him." And when he came, what did the Lord say? "Arise, anoint him for this is he." "This is he." And what happened? Samuel took the horn of oil and anointed him in the midst of his brethren. (We will be looking at his anointing in our next message).


He was exalted in the sheepcote. He was exalted in the family in his place person and position. He was exalted in the army. The big battle is on. Goliath of Gath was defying the armies of Israel. There was not a man in the army from Saul downward who would go and fight Goliath. The little shepherd boy came with some goodies for his brethren from his father. When he heard the giant defy the armies of Israel, he said "I will go, I will go!" And when Saul saw him, he said: "You could not go." He said "I will, I have killed the lion, and I have killed the bear, I will kill this uncircumcised Philistine." And then Saul wanted to have a part in it. So he says "Well, I will give you my armour, it is no use hanging up in the wardrobe anyway, you might as well have it." And when he put the helmet over David's head, it fell over his ears and David was blinded, and he said "I will put these things off, they are no good to me." How will you go? "I will go with my staff in my hand, I will go with my sling in my hand, and I will go with the stones from the brook."

There are three things here that you should always notice: The staff speaks of the PRESENCE OF GOD. "Thy rod and thy staff they comfort me." The presence of God! The sling speaks of the POWER OF GOD. Do you remember we used to sing it in Sunday School "The sling went round and round." That is the power of God. But the power of God and the presence of God need the PROMISE OF GOD to make them effective. And the stones from out of the brook typified the promise of God.

David went and defeated old Goliath, and he was exalted in the army, and the women sang "Saul has slain his thousands, but David his tens of thousands." Do you not see he was the man raised up on high in the sheepcote. Raised up on high in the family. Raised up on high in the army?


Then he was raised up on high in the nation. A wonderful study is all these people who had David exalted in their hearts. THE FIRST ONE WAS JONATHAN. Turn over to I Samuel chapter eighteen and verse four; What does it say here? "And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments. Even to his sword, and to his bow, and to his girdle." He loved him with all his heart. I will tell you another thing that I noticed as I was studying this subject. I never noticed it before! It was a tremendous sacrifice for Jonathan to give David his sword. Why? Because there was only two swords in the whole of Israel. One of them was owned by Jonathan. And you will get that in [15] I Samuel chapter thirteen and verse twenty-two. "So it came to pass in the day of battle that there was neither sword nor spear found in the hand of any of the people that were with Saul and Jonathan: but with Saul and Jonathan his son was there found." There was only two swords in all the land. One belonged to the King and one to Jonathan. But the Lord raised up David on high with the prince. The ruling prince of the house of Saul handed over his sword.

You know when you get a thought like that, then you think a little farther. There were two swords in Israel but there was a third sword. That was the sword of Goliath, for David brought back Goliath's sword. You read it yes and it was put into the tabernacle as a memento of the great occasion. And one day when David was in trouble and he had no sword, he went to the high priest and he said "Have you a sword?" And he said "Yes, the sword of Goliath is here." And David said "There is none like it, give it me." And he took again the sword of Goliath.

He was exalted in the heart of Jonathan. Turn to I Samuel chapter twenty-two. HE WAS EXALTED IN THE HEART OF ALL THE DISTRESSED ONES IN HE NATION. Everyone that was in distress and everyone that was in debt and everyone that was discontented, came to David. The distressed ones, the debtors and the discontented. He won all their hearts. Praise God, Jesus has won our hearts. We are distressed. We are discontented and we were in debt. But praise God, Jesus is the man raised up on high, and He has won my heart from me. He died to set me free, Blest man of Calvary.


And then something more. If you look at it with me. I Samuel chapter twenty-five, HE WON THE HEART OF ABIGAIL. A most interesting study. Abigail is one of the brides of scripture. If you want to study a great subject in the Old Testament, you should look at the brides of scripture. Great study! And if you want a good book on the brides of scripture, get the book by W. T. Wolsten "The Brides of Scripture." And here is one of the brides of scripture: Abigail, I Samuel chapter twenty-five and verse thirty-one. David is in exile. There is no glittering crown upon his head. He is a fugitive and he is a cast out one. But what does Abigail say to him? She says here in verse thirty-one "Remember thine handmaid."

There was a day when Jesus Christ was in exile, and there was a dying thief and he uttered the same words: "Remember," "Remember."

And what did David do? Look at it in verse thirty-five; David said: "Go up in peace to thine house; see, I have hearkened to thy voice, and have accepted thy person." Look at verse forty and he took her to him to wife. And then think of the Lord's words to the dying thief: "Today thou shalt be with me in paradise."

David was the man set up on high. He was exalted in the heart of- Jonathan, in the heart of the distressed ones. He was exalted in the heart of Abigail, who became his bride. HE WAS EXALTED IN THE HEART OF MEPHIBOSHETH (a wonderful story) II Samuel chapter nine. What do we read? We read here that there was a love in the heart of David for Jonathan, and he said: "Is there any sons, any of the house of Jonathan that I can help?" And what was the answer? "Yes, there is a son, he is in the house of Machin, the son of Ammiel, in Lodebar." Here was a prince in the house of Saul, - Mephibosheth. It says in verse thirteen that [16] he was lame on both of his feet. A type of the totally depraved sinner. If God is going to save a sinner, it is the grace of God that saves him. Here is Mephibosheth, totally ruined, he can not even walk, he can do nothing. But the King sets his love upon him. And he brings him from Lodebar. Lodebar means a house of no pasture. A place of no rest. And what does he do? He brings him into his house. Verse seven. One of the old Puritans said, and he said it well: "David said, thou shalt eat bread at my table continually, and when Mephibosheth was at the table you would not know he was lame on both his feet, because the table covered over his deformity." And he said "Thank God, when we come to the Father's house, our deformities will not be covered over but they will be healed by the touch of the Master's hand."

Now in one of the ending chapters of Samuel we find that David was lined up with the Philistines, and then he was excluded. I Samuel chapter thirty. David then pursued after the people that smote Ziklag and they found a man in the field. He was a young man of Egypt, servant of an Amalekite. Egypt is a type of the world. The Amalekites were under the curse. And David said (I Samuel chapter thirty and verse fifteen). "Canst thou bring me down to this company?" And the young man said "Yes, I can, but you have got to do something, you have got to set me free. Swear unto me by God, that thou wilt neither kill me, nor deliver me into the hands of my master, and I will bring thee down."


And I want to tell you that before you can serve God, you must know freedom. You must know freedom! Read Romans chapter six, Romans chapter seven and Romans chapter eight. And when you come to Romans chapter eight you have come to the place of perfect freedom in Christ.

We have seen David as the man raised up on high and we will see him in our next message as the anointed of God. And then in the following message we are going to look at him as the sweet Psalmist of Israel. Three views of David the King. May we look beyond David today to King David's greater Son, and may we see Jesus. If we see Him we will be satisfied.




There's nae Chalmers noo lassie,
There's nae guid M'Cheyne;
And the dear cross they preached, lassie,
The dear, dear cross is gone.

Folk dinna want the cross, lassie,
They've cutten doon the tree;
And naebody believes in't
But fules like you and me.

He then went on to speak of The Gracious Statement - "Jesus Christ." The Great Argument - "the Same." The Glorious Encouragement - "Yesterday, Today and Forever."

He recalled some of the trials and triumphs of the past twenty seven years and recorded his thanksgiving for all the Lord had done in him, by him, through him, and with him.

The power of God was manifested at the services and the offering for the building fund amounted to 6OO.