as combining and contrasting what is human
and what is spiritual.
A remarkable illustration of this is seen in
THE TWO GENEALOGIES OF JESUS CHRIST
Note, first, in which two of the four Gospels they
are found, for this is also significant.
In Matthew God says to us, "Behold thy
King" (Zech 9:9).
In Mark He says, "Behold My Servant" (Isa
In Luke He says, "Behold the Man"
In John He says, "Behold your God" (Isa
Now a servant need not produce his
genealogy; neither can God have one. It is a King
who must have one, and a Man who should
have one. Therefore it is that we have two
genealogies, and not more than two. And that is why we
have one in Matthew giving the Royal genealogy
of Jesus as King; and one in Luke giving the Human
genealogy of Jesus as Man. Hence also it is that
Matthew's is a descending genealogy, while
Luke's is an ascending one. For kings
must trace their descent, all power in the
world being derived from God, who says, "By Me
kings reign": and man must trace his ascent
to some particular ancestor. Matthew's, therefore,
begins with Abraham, and comes down to Joseph, the son
of Heli; while Luke's starts from Joseph, and goes up
to Adam and God.
As far as David both the lists agree. But here an
important divergence takes place. In Matthew, after
David, we have his son Solomon; while in Luke
we have another son, Solomon's elder brother, Nathan.
From this point, therefore, we have two lines. One
(Matthew) gives the royal and legal line through Solomon;
the other (Luke) gives the natural and lineal line
through Nathan. The former is the line
according to legal succession; the latter is
the line according to natural descent. The
former was the result of the will of God in choosing
Solomon, a younger son; while the latter was the
result of the will of man, and in the order of human
birth. Both lines meet in Joseph, the son of Jacob by
birth, and the son of Heli by marriage with Mary,
Heli's only daughter.* Thus the two lines are united
and exhausted in Jesus Christ; for by His death they
both became extinct, and thus He was the King of
Israel by right; became, and was declared to be, the
Son of God by resurrection from the dead (Rom 1:4; Psa
2:7; Acts 13:33 and Heb 1:5, 5:5).
* This is supported by the true
reading of Luke 3:23, which, according to Lachmann,
Tischendorf, Tregelles, Alford, Westcott and Hort,
and the RV, should read, "Jesus when He began
to teach was about thirty years of age, being the
son, as was supposed, of Joseph, the son of Heli."
The verb nouizw (nomizo)
means to lay down a thing as law, to hold by
custom, or usage, to own as a custom, to take
for granted. Here it refers not to any supposition
as to Jesus being Joseph's son, but to the legal
sanction and customary practice which reckoned
Joseph as Heli's son through marriage with his
daughter Mary. See Ruth 1:11-13, where Ruth by
marriage with Naomi's son was called her daughter;
Nehemiah 7:63, where Hakkoz by marriage with
Barzillai's daughter was "called after their
name"; and Numbers 36, where the daughters of
Zelophehad, by Divine counsel, "were married to
their father's brothers' sons...and their
inheritance remained in the tribe of the family of
their father" (vv 11,12). This is exactly what
took place with Mary, who, according to the
Jerusalem Talmud (Chag. 77,4), is called the
daughter of Heli, and by her marriage with Joseph,
who was the real son of Jacob, caused Joseph to be
called, according to custom (nomizw),
the son, or rather son-in-law, of Heli.
Now the wonderful fact is that we
have in the genealogy of Luke 3 exactly 77 names, with
GOD at the one end, and JESUS at the other. This is
indeed stamping it with the number of spiritual
On the other hand, although the genealogy in
Matthew is artificially constructed (according to a
recognised custom amongst the Jews, instances of which
we have in the Old Testament), it is so arranged that
it contains 42 generations, or SIX sevens
These 42 generations contain—
Forty-one* names that are named in Matt 1
Four which are omitted*
If we add the twenty-one names before
Abraham (from Luke 3)
We have in the royal line through Solomon
* There are only 41 names:—Jechonias
being given at the end of the second list, and
repeated at the beginning of the third. There are three
divisions (the stamp of Divine perfection),
with 14 names in the first, 14 names in the second,
but with 13 names in the third. For the significance
of this, see under the number thirteen,
marking Jesus as the Saviour who was made sin for
These three divisions are in themselves
remarkable. The first ends with the happy
condition of the people under David; the second with
ruin; the third with the Saviour.
The first begins with Abraham, the
recipient of the unconditional covenant of the Land
(Gen 15), and ends with David, the recipient of the
unconditional covenant of the Throne (2 Sam
7). The second begins with Solomon, and ends
with the Captivity; i.e., with the building of the
Temple at the one end, and the destruction of it at
the other. The third begins with the
Captivity, the promise of the Messiah through Daniel
(chap. 9), and ends with His birth in the person of
** The four names omitted are the three immediate
successors of Jehoram, between Jehoram and Uzziah.
Ahaziah, or Jehoahaz, 2 Kings
8:29-10:27; 2 Chron 22:39.
Joash, 2 Kings 11:2-12:20; 2 Chron
Amaziah (or Ahimaaz), 2 Kings
14:8-20; 2 Chron 25:7-27. And one between
Josiah and Jeconiah, viz.—
Jehoiakim, 2 Kings 23:36-24:6; 2 Chron
36:5-8. It was he who cut to pieces and burnt
the roll which contained the words of Jehovah (Jer
36:23). The Talmud says that the reason why his
name is not mentioned generally in the
genealogies is because it was said concerning
him (2 Chron 36:8), "And the rest of the
acts of Jehoiakim, and the abominations which he
did, and that which was found ON
HIM." Rabbi Jochanan says it means that
"he caused an image to be engraved on his
body." He was "Childless" as to
the throne; for though he had seven sons (1
Chron 3:17,18), it was his grandson Zerubbabel
who became ruler over Israel (2 Kings 25:29,30).
So that while Jesus is the 77th name
in the line which comes through Nathan, it is the 66th
name in the line which comes through Solomon.
When we remember that six is the human
number, and seven the Divine, can we doubt that
we are thus pointed to the fact that Jesus was both
Son of God and Son of Man?
His two names have the same significant stamp and
seal: for 'IhsouV, JESUS,
the birth name of His humiliation as Man, is
composed of six letters; while CristoV,
Christ, His Divine title as the Anointed of God, is
composed of seven letters.
On carefully comparing the two genealogies again,
we find that certain names are common to both lines.
Of these there are exactly 36, or 6 x 6, i.e., the
square of 6 (62).
The names to David*
Salathiel and Zerubbabel
* The names actually named
as common to both are 16 (42); viz., from
Abraham to David are 14; Zerubbabel and Salathiel,
Here we have a marvelous interlacing and combination
of the numbers six and seven, which
serve to stamp both genealogies with the Spirit's
seal, and to set forth the human and Divine natures of
Jesus our Lord, as perfect Man and perfect God.
We give the following complete
Matthew and Luke Names in common
Aram (or Ram)
[Ahaziah or Jehoahaz]
Ozias (or Uzziah)
Achaz (or Ahaz)
Ezekias (or Hezekiah)
Salathiel or Shealtiel
(the real son of Jechonias,
the legal son of Neri)
(the real son of Pedaiah,
1 Chron 3:19,
the legal son of Salathiel,
Joseph was the husband of Mary, "of whom was born
Jesus which is called Christ" (Matt 1:16). That
is to say, Joseph, who was the real son of
Jacob (for it says "Jacob BEGAT Joseph,"
Matt 1:16), could become the legal son of Heli
only by his marriage with Heli's daughter Mary. Hence
it does not say, in Luke 3:23, that Heli begat Joseph,
but that he was "the son of Heli."
The words, "the son," it will be
observed, are in italics, and being thus a wider
expression, denotes that he was legally the son-in-law
of Heli, by his marriage with Mary, Heli's real
While Jesus, therefore, was the real son of Mary,
He could be reckoned as the legal son of Joseph, and
was descended from Nathan through Heli, as well as
from Solomon through Jacob.
The number six is further associated with
Christ as the Son of Man, in that His birth was
announced in the sixth month (Luke 1:26): and
the sixth hour is specially marked at His
crucifixion (Matt 27:45; Mark 15:33; Luke 23:44).
THE SONS OF GOD
Beni-ha-Elohim, "sons of God,"
occurs six times:—
Beni-El-hai, "sons of the living
Seven times in all, but not seven exactly alike.
There are six in one form (used of angels), and
one in another (used of men), to mark the fact
that the sons of God, whether angels or men, fell from
the spiritual perfection of their original position.
This interesting illustration is not the only
example of the contrasts presented between these two
numbers, six and seven. Mr. Samuell*
* Seven the Sacred Number,
by Richard Samuell, p. 438.
SHEM, HAM, AND JAPHETH
The two names Shem and Japheth, who received their
father's blessing, occur together seven times;
but six of these are in connection with Ham
whose posterity was cursed!
THE FOOD OF EGYPT
is given in six items (Num 11:5), viz.,
fish, cucumbers, melons, leeks, onions, and garlick;
whereas the enumeration of the
Divine provision of Emmanuel's land is marked by the
number seven (Deut 8:8),—wheat, barley,
vines, fig-trees, pomegranates, olives, and honey.
are represented as giving to her six things
(Hosea 2:5),—bread, water, wool, flax, oil, and
drink; while Jehovah speaks of His own precious gifts
of love to His people by contrast as being seven
in number (vv 8,9),—corn, wine, oil, silver, gold,
wool, and flax.
THE DAYS OF CREATION AND REST
In the Creation we have the six days and the
seven. The six of labour and the seventh
THE TWO LANDS
2 Kings 18:32: Rabshakeh, in describing the land to
which he would take the people captive, enumerated six
things; but as he mentions them as being like their
own land, there are seven as well:
"A land like your own land,
a land of corn
a land of bread
a land of oil olive
and of honey."
THE DOMINION OF MAN
Psalm 8:6-8: Six sets forth the perfection
of human authority, and seven marks the fact
that the six defined particulars were of Divine
"Thou hast put all things
under his feet:
yea, and the beasts of the field;
the fowl of the air,
and the fish of the sea,
and whatsoever passeth through the paths of
THE SEVEN SPIRITS
Isaiah 11:2: Six here marking that Christ
would be perfect man, and seven that He was
perfect God; the first statement being marked off from
the rest by its form:—
"The Spirit of the LORD
shall rest upon Him,
the Spirit of wisdom
the Spirit of counsel
the Spirit of knowledge
and of the fear of the LORD."
THE SPIRIT POURED OUT
Joel 2:28, 29: The "all flesh" is the
Divine inclusion; but six particulars mark the
definition. It need hardly be added that this blessing
refers (by interpretation) only to the house of
"I will pour out My spirit
upon all flesh
and your sons
and your daughters shall prophesy,
your old men shall dream dreams,
your young men shall see visions;
and also upon the servants,
and upon the handmaids, will I pour out My
Romans 9:4: The one defining who they were
by Divine calling and standing, the six setting
forth what pertained to them as men, thus called and
"Who are Israelites;
To whom pertaineth the adoption,
and the glory,
and the covenants,
and the giving of the law,
and the service [of God],
and the promises
THE GOLDEN CANDLESTICK
had six branches out of one central stem,
making seven in all, marking, and in harmony
with, the fact, that the light was the light of God's
people in the world, but that its source was Divine.
THE PANOPLY OF GOD
In Ephesians 6:14-18, the Christian's panoply
consists of six pieces; but there is a seventh
without which they are of no avail, and that is
"the Spear," which is Prayer:—
The Girdle of Truth, John 14:6, 17:17.
The Breastplate of Righteousness, Jer 23:6; Phil
The Sandals of the Gospel, Eph 2:10.
The Shield of Faith (i.e., Faith's shield, which
is Christ), Gen 17:1; Rom 13:14; Psa 91:4.
The Sword of the Spirit (i.e., the Spirit's
sword, which is the Word of God), Rev 19:13.
Prayer—which keeps the armour bright and
enables us to use it effectually.
In Ezekiel 40 the measurements of God's Temple are
given, which is yet to be erected in His land. The
measuring rod used by "the man" was "six
great cubits" in length (41:8). But the great
cubit was one cubit and a hand-breadth long (40:5,
RV); therefore as six hand-breadths went to one
cubit, there were really seven ordinary cubits
in "the full reed of six great
Thus whenever six and seven are used
together the difference between their respective
significations is most marked.
But now turning to the number Seven, we must
first consider the meaning of the word.
In the Hebrew, seven is (ba#$e
(shevah). It is from the root (ba#$&af
(savah), to be full or satisfied,
have enough of. Hence the meaning of the word
"seven" is dominated by this root, for
on the seventh day God rested from the work of
Creation. It was full and complete, and good and
perfect. Nothing could be added to it or taken from it
without marring it. Hence the word tba#$af
(Shavath), to cease, desist, rest, and tb@af#$a
Shabbath, Sabbath, or day of rest. This
root runs through various languages; e.g., Sanscrit, saptan;
Zend., hapta; Greek, epta
(hepta); Latin, septem. All these
preserve the "t," which in the Semitic and
Teutonic languages is dropped out; e.g. Gothic, sibun;
Germ., sieben; Eng., seven.
It is seven, therefore, that stamps with
perfection and completeness that in connection with
which it is used. Of time, it tells of the
Sabbath, and marks off the week of seven days, which,
artificial as it may seem to be, is universal and
immemorial in its observance amongst all nations and
in all times. It tells of that eternal Sabbath-keeping
which remains for the people of God in all its
In the creative works of God, seven
completes the colours of the spectrum and rainbow, and
satisfies in music the notes of the scale. In each of
these the eighth is only a repetition of the first.
Another meaning of the root (ba#$af
(Shavagh) is to swear, or make an
oath. It is clear from its first occurrence in
Genesis 21:31, "They sware both of them,"
that this oath was based upon the "seven ewe
lambs" (vv 28,29,30), which point to the idea of satisfaction
or fulness in an oath. It was the security,
satisfaction, and fulness of the
obligation, or completeness of the bond, which caused
the same word to be used for both the number seven
and an oath; and hence it is written, "an
oath for confirmation is an end of all strife."
Beer-sheba, the well of the oath, is the
standing witness of the spiritual perfection of the
number seven. The number meets us on
THE FORE-FRONT OF REVELATION
The first statement as to the original Creation in
Genesis 1:1 consists of 7 words, and 28 letters
* But we ought to note in passing
that the next statement, Genesis 1:2, which tells of
the ruin into which this Creation fell, though it
consists of 14 words, yet it has 52 letters. Now 52
is 4 times 13, and 13, as we shall see further on,
is the number of apostasy. Thus the cause of that
ruin is more than intimated by the number 13
appearing so significantly in the second verse.
THE WORDS OF JEHOVAH
are pure words. They are not angelic words (2 Cor
12:4; 1 Cor 13:1), not words pertaining to heaven; but
words used by men on this earth, human words, and
therefore they have to be perfectly purified, as
silver is purified in a furnace. In Psalm 12:6, there
is an ellipsis which requires the word
"words" to be repeated from the previous
clause. Then we can take the preposition l,
(Lamed), which means "to," in its
natural sense. The AV translates it of ("a
furnace of earth"); and the RV renders it on
("a furnace on the earth"). Both are wrong
through not seeing and supplying the ellipsis
which would have enabled them to translate the l
to, or pertaining to, literally.
a. The words of Jehovah are pure words,
b. As silver tried in a furnace:
a. [Words] pertaining to the earth,
b. Purified seven times.
Here we have the four lines complete, in which
"a" corresponds to "a," the
subject being the words of Jehovah. While in
"b" and "b" we have the
purifying: in "b" of silver, and in
"b" of the earthly words which
Jehovah takes up and uses words "pertaining to
this world," but they require purifying. Some
words He does not use at all; some He uses with a
higher meaning; others He uses with a new meaning:
thus they are purified. Now, silver is refined
"seven times." So these words have to be
perfectly purified before they can be used as
"the words of Jehovah."
ABRAHAM'S SEVEN-FOLD BLESSING
in Genesis 12:2, 3:—
"I will make of thee a great nation,
And I will bless thee,
And make thy name great;
And thou shalt be a blessing;
And I will bless them that bless thee,
And curse him that curseth thee:
And in thee shall all families of the earth be
With this we may compare
JEHOVAH'S SEVEN-FOLD COVENANT WITH ISRAEL
in Exodus 6:6-8. Seven times does the expression,
"I will" occur in these few verses, stamping
the whole with spiritual perfection. These are
preceded by "I have" three times repeated
(vv 4,5), giving the Divine basis on which the
blessing was based:—
I have established My covenant with them, etc.
I have also heard their groaning, etc.
I have remembered My covenant.
Then follows the seven-fold blessing:—
I will bring you out from Egypt.
I will rid you of their bondage.
I will redeem you.
I will take you to Me for a people.
I will be to you a God.
I will bring you in unto the land.
I will give it you.
"NOW HEBRON WAS BUILT SEVEN YEARS
BEFORE ZOAN IN EGYPT"
(Num 13:22). Egypt was "the house of
bondage." Zoan was that city in it where its wise
men were shown to be fools (Isa 19:11-13). It was also
the place where God's miracles were performed which
brought out the folly of that human wisdom (Psa
But Hebron, which means fellowship, was a
place in Canaan, the city of Abraham, "the friend
of God," still called today the city of El
Khulil, "of the Friend." In its valley,
Eschol, grew the finest fruit of Emmanuel's land.
"Now Hebron was built seven years before Zoan
in Egypt." This phrase, thrown in
parenthetically, at the moment when His people first
discovered the existence of Hebron, contains the
intimation of a deep spiritual truth, as shown by the
significance of the number seven.
It shows that the sphere of Divine friendship and
fellowship and of heavenly delights was established in
eternity, seven years marking the spiritual perfection
of time, before the wisdom of this world had any
existence or place. (See Psa 90:2,
103:17; Prov 8:22-31; Micah 5:2; John 17:5-24; 1 Cor
2:7; Eph 1:4-3:11; 2 Tim 1:9: Titus 1:2; 1 Peter
THE SEVEN-FOLD SPRINKLING
implies that it was perfectly and spiritually
On the great Day of Atonement the blood was
sprinkled "ON the mercy-seat eastward." This
was Godward, and therefore it was once done and
on the mercy-seat. But "BEFORE the
mercy-seat" it was to be sprinkled seven
times. Before* the mercy-seat seven
times, because this was the perfect testimony for the people
that the atonement for their sins was accomplished.
* It was "directly before
the Tabernacle" that the blood of the
red heifer was sprinkled seven times, Numbers
19:4. The leper also was cleansed in the same place
with a seven-fold sprinkling of the blood of
the killed bird (Lev 14:7,11).
The directions for the Day of Atonement are given in
Leviticus 16; but from other Scriptures we learn that
there were seven sprinklings on that great day,
to mark the perfection of accomplished atonement:—
On the mercy-seat (Lev 16:14).
Before the mercy-seat (Lev 16:14).
Before the veil (Lev 4:17).
On the horns of the golden altar (Exo 30:10).
On the horns of the brazen altar (Lev 16:18).
Round about upon the altar (Lev 16:19).
The blood that was left poured out at the foot
of the brazen altar (Lev 4:18).
are in many ways stamped with this number of
There are 126 Psalms which have titles. That is 7 x
There are seven names mentioned in the
titles as the authors of these Psalms, viz.:—
David, 56 (7x8).
The Sons of Korah, 11 (Psa 42, 44-49, 84, 85,
Asaph, 12 (Psa 50, 73-83).
Heman the Ezrahite, 1 (Psa 88).
Ethan the Ezrahite, 1 (Psa 89).
Moses, 1 (Psa 90).
Solomon, 1 (Psa 72).
There were 14 Psalms (2x7), all David's, which were
written on historical occasions; viz., Psalm 3, 7, 18,
30, 34, 51, 52, 54, 56, 57, 59, 60, 63, and 142.
Seven Psalms are ascribed to David in
the New Testament,
specifically, by name:—:
Psalm 2 in Acts 4:25, "Who by the mouth of
Thy servant DAVID hast said, Why did the heathen
rage and the people imagine a vain thing."
Psalm 16 in Acts 2:25, "For DAVID speaketh
concerning Him, I foresaw the LORD always before
my face, for He is on my right hand that I should
not be moved."
Psalm 32 in Romans 4:6, "Even as DAVID also
describeth the blessedness of the man unto whom
God imputeth righteousness without works."
Psalm 41 in Acts 1:16, "This Scripture must
needs have been fulfilled which the Holy Ghost by
the mouth of DAVID spake before concerning
Psalm 69 in Romans 11:9, "And DAVID saith,
Let their table be made a snare, and a trap, and a
stumbling-block, and a recompence unto them."
Psalm 95 in Hebrews 4:7, "He limiteth a
certain day, saying in DAVID, Today, after so long
a time, as it is said, Today if ye will hear His
Psalm 109 in Matthew 22:43, "How then doth
DAVID in spirit call him Lord, saying, The LORD
said unto my Lord," etc.
It will be observed that these seven
quotations are arranged like the golden candlestick,
in 2 threes with one in the centre, viz.:—
3 in the Acts
1 in the Gospels, and
3 in the Epistles;
Or, like the candlestick—
Acts 1:16 -----
----- Rom 4:6
Acts 2:25 --------
-------- Rom 11:9
Acts 4:25 -----------
------------ Heb 4:7
The Seven Quotations from Psalm 69 in
show that this Psalm is one of great importance,
and mark its spiritual perfection, in connection with
the Lord Jesus.
Verse 4. The Lord Himself quotes this when the
Eleven are gathered round Him just after the
institution of the Supper, after telling them to
expect the hatred of the world, because He had
chosen them out of it. John 15:18-25.
Verse 9. Again, concerning the Lord, His
disciples remembered that it was written. John
Verse 9. The Holy Spirit uses it to hold up
Christ as a pattern, even as Christ pleased not
Himself. Romans 15:3.
Verse 21. At the crucifixion this was fulfilled.
Matthew 27:34, 48.
Verses 22 and 23. The Holy Spirit, referring to
the fact that Israel had not obtained that which
it sought for, but only the elect remnant, the
rest being blinded, says Romans 11:7-10.
Verses 24 and 27. Referring to the persecution
of Christians by the Jews, the Holy Spirit says 1
Thessalonians 2:15, 16.
Verses 25 and 27. The Lord, in His last
denunciation, closing His testimony against
Jerusalem, says Matthew 23:29-38.
This seven is divided into
the usual four and three; four of
the quotations being in the Gospels, and three
being in the Epistles. Further, they occur in the
first and last of the Gospels, and in the first and
last of the Epistles written to Churches. Thus they
are stamped by the number of spiritual perfection.
In Matthew 2
4 in the Gospels
In John 2
In Romans 2
3 in the Epistles
In Thessalonians 1
"MAN OF GOD"
There are seven so-called in the Old
Moses, Deut 33:1, and 5 other times.
David, 2 Chron 8:14, and twice.
Samuel, 1 Sam 9:6, and 3 times.
Shemaiah, 1 Kings 12:22, and once (2 Chron
Elijah, 7 times.
Elisha, 2 Kings 4:7, and 29 times.
Igdaliah, once, Jer 35:4.
One in the New Testament on Resurrection ground
(Timothy), making eight altogether.
SEVEN WEAK THINGS IN JUDGES,
used by God as instruments of deliverance, marking
and stamping the spiritual perfection of His work:—
A left handed man (3:21),—Ehud delivering from
An ox-goad (3:31) in the hand of Shamgar,
delivering from the Philistines.
A woman (4:4), and
A tent-peg in the hand of Jael (4:21)
[delivering from Jabin, king of Canaan].
A piece of a millstone (9:53), thrown by another
woman, and delivering the people from Abimelech's
The pitchers and trumpets of Gideon's 300
(7:20), delivering from the hosts of Midian.
The jaw-bone of an ass (15:16), by which Samson
delivered Israel from the Philistines.
And why all this in connection
with the "saviour" (2:16-18), whom God
raised up and used? To show that "no flesh shall
glory in His presence" (1 Cor 1:20).
So in later times, whenever God has "done
wondrously," He has chosen "the weak things
of the world to confound the things which are
mighty" (1 Cor 1:27). It was so in Apostolic
days, and has been so in all ages. It was Luther,
a miner's son, by whom God "shook the
world." It was Calvin, a cooper's son in
Picardy, by whom God built up His church in the Faith.
It was Zwingle, a shepherd's son in the Alps,
by whom God established the Reformation in
Switzerland. It was John Knox, the son of a
plain burgess in a country town, who caused Scotland
to be known as "the Land of Knox."
And so through all the ages God has made it clear
that it is He who is the worker, and that the
instruments He chooses to use are nothing. He usually
rejected man's firstborn, and chose a younger son. He
took David, the youngest, from the sheepfold, to be
ruler over His people, as He had chosen Gideon, the
least member of the poorest family in Manasseh, to
deliver Israel from the Midianite hosts.
SEVEN-FOLD QUALIFICATION FOR SERVICE
This is seen in Gideon, Judges 6.
Conviction as to his own humiliating
condition, verse 11, as shown in verse 15.
An exercised heart, verse 13, as caused probably
by the prophet's testimony, verse 8.
No confidence in the flesh, verse 15.
Peace with God through grace; the peace of God
through gift, verses 17, 18, 22, 23.
Worship, verse 24.
Obedience in small things, verses 25-27.
Power for great things, verses 33-35 and chapter
A careful study of Judges 6 will yield spiritual
profit, instructing us as to the ways of God in
calling and qualifying His servants.
SEVEN OAK TREES
are mentioned in the Old Testament; the seven
being divided into four and three—the
first three being connected with burial.
Genesis 35:4. Jacob buried teraphim.
Genesis 35:8. Rachel's nurse.
2 Samuel 31:13. At Jabesh Saul and his sons
Joshua 24:26. Joshua set up the stones of
2 Samuel 18:9. Absalom's oak.
Judges 6:11. At Ophrah, where the angel
1 Kings 13:14. Where the man of God sat.
SEVEN OF JESSE'S SONS
passed before Samuel (1 Sam 16) to show that the
perfection of nature can yield nothing for God.
SEVEN MIRACLES IN JOHN'S GOSPEL
2. The water turned into wine.
4:47. The nobleman's son.
5:4. At the pool of Bethesda.
6. The feeding of the 5,000.
9:1. The man born blind.
11. The raising of Lazarus.
21. The draught of fishes.
These formed the spiritual perfection of the
"signs" that Jesus was the Christ.
THE SEVEN WORDS TO THE WOMAN OF SAMARIA
in John 4 are full of interest, and the perfection
of Christ's dealings with her is thus stamped.
4:7. Attracting her attention by His question,
"Give Me to drink?"
4:10. Leading her to ask it of Him.
4:13,14. Describing the water which He gives.
4:16. The arrow of conviction, "Go,"
"call," and "come."
4:17. Increasing the conviction.
4:21-24. Answering her questions and her doubts.
4:26. Revealing Himself.
THE SEVEN APPEARANCES OF
* There were three
appearances before the birth of Jesus:—(1)
to Zacharias (Luke 1:1); (2) to Mary (Luke 1:26);
(3) to Joseph (Matt 1:20). Altogether there were ten,
which completes the perfection of Divine order. It
would prove a fruitful source of profit to make a
close study of all the words and sayings of angels.
during the life of Jesus on earth.
To the shepherds (Luke 2:9).
To Joseph (Matt 2:13).
To Joseph (Matt 2:19).
After the Temptation (Matt 4:11).
In Gethsemane (Luke 22:43).
At the Resurrection (Matt 28:2).
At the Ascension (Acts 1:10).
THE SEVEN THINGS WHICH SPIRITUALLY DEFILE
They come "out of the heart," and
complete the picture of spiritual defilement,
emphasising the fact that spiritual defilement is
caused, not by that which goeth "into the
mouth," but by that which cometh "out of the
heart" (Matt 15:19).
There is no end to the mere enumeration of the
groups of seven things which are to be found in
the Bible. Many students have noted them, and some
have published lists of their discoveries. This part
of our subject is so well-known and well-trodden, that
we may here leave it, merely noting a few
miscellaneous examples. Mr. Samuell points out some
curious facts in connection with
THE TEN COMMANDMENTS
These were written with the finger of God, and
would, therefore, be specially stamped with this
symbol of spiritual perfection.
The relationship of "father,"
"daughter," "wife," together, seven
The numbers "third,"
"seventh," and "thousands,"
together, seven times.
"Lord" and "God," together,
There are seven different pronouns used,
in all 49 times (72)*
* Omitting "thy"
before "stranger" (Commandment 4) with
LXX and Vulgate.
The 3rd person singular pronoun occurs seven
The conjunction "and" seven
times in Commandment 2.
The definite article seven times in
Commandment 4 forbids the doing of any work on
the seventh day to seven persons and
Commandment 10 forbids coveting to seven
persons and things.
Commandment 3 contains 21 (7x3) simple words.
Commandment 9 contains 7; and
Commandment 10 contains 28 (7x4).
THE DIVISION OF SEVEN INTO FOUR AND THREE
is generally noticeable. It is specially so in the
The Promises to the Churches
are seven in number. Each contains the
solemn exhortation, "He that hath an ear, let him
hear what the Spirit saith unto the churches." In
the first three epistles the promise (which
refers to the past in its imagery) follows
this exhortation; while in the latter four the
promise (which has reference to future
blessings) precedes it.
Our attention is thus called to this great
exhortation. It tells us that when these epistles were
sent, the Church and the churches had all failed in
their corporate capacity. They are addressed not to
the churches, but to individuals; and all through,
individuals are exhorted. It is the same with John's
Epistles, written, like his Gospel and the Apocalypse,
at the close of the first century. So that we must not
and cannot do as we are bidden on every
hand,—"Go back to the first three
centuries," and "hear the voice of the
Church"; for before the close
of the first century we are bidden to hear not what
the church or the churches say, but to "hear
what the Spirit saith unto the churches."
The Seven Seals
are thus divided; the first four being marked by
the command "Come,"* given to the horseman,
while the latter three are altogether different.
* The verb means "to
come," or "go."
The Seven Trumpets
are also divided into three and four, the first
four being severed from the latter three by the angel
flying saying, "Woe, woe, woe."
The Seven Parables of Matthew 13
are also thus marked, as already shown on page
The division is still further marked by the three
commencing with the word "Again" (vv 44, 45,
and 47), while the four are separated by the
word "Another"; thus indicating that in the four
we have four different revelations in their relation
to the world, while in the three we have
a repetition of the one truth in different forms in
its relation to God's people.
The seven gifts of Romans 12:6-8.
The seven unities of Ephesians 4:4-6. (See p.
The seven characteristics of wisdom, James
The seven gifts of Christ in John's Gospel:
His flesh, 6:51.
His life, 10:11.
His example, 13:15.
The comforter, 14:16.
"My peace," 14:27.
His words, 17:8,14.
His glory, 17:22.
"better" things in Hebrews:
The seven titles of Christ in Hebrews:
Heir of all things, 1:2.
Captain of our salvation, 2:10.
Author of salvation, 5:9.
High Priest, 10:21.
Author and finisher of faith, 12:2.
The seven-fold "once," apax
(hapax). Once for all, in Hebrews
(9:7,26,27,28, 10:2, 12:26,27).
The Seven exhortations in Hebrews, "Let
us," 10:22, 23, 24, 12:1, 28, 13:13, 15.
The seven graces of 2 Peter 1:5-7.
The seven-fold ascriptions of praise in
Revelation 5:12, 7:12, etc.
The seven "eternal" things in
A priest for ever, 5:6.
Eternal salvation, 5:9.
Eternal judgment, 6:2.
Eternal redemption, 9:12.
Eternal spirit, 9:14.
Eternal inheritance, 9:15.
Everlasting covenant, 13:20.
The seven firstfruits of—
Resurrection, 1 Cor 15:20-23.
The Spirit, Rom 8:23.
New creation, James 1:18.
Israel, Rom 11:16.
The "redeemed from the earth," Rev
Missions, Rom 16:5.
Ministry, 1 Cor 16:15.
The seven parables of
The seven-fold "blessed" in
Revelation: 1:3, 14:13, 16:15, 19:9, 20:6, 22:7, 14.
The seven "mysteries" or secrets:
The kingdom, Matt 13:11; Mark 4:11; Luke 8:10.
The partial blindness of Israel, Rom 11:25.
The Church or Body of Christ, Rom 16:25; Eph
3:3,4,9, 5:32, 6:19; Col 1:26,27; Rev 1:20.
The first Resurrection, 1 Cor 15:51.
The secret purpose of God, Eph 1:9; Col 2:2; Rev
The secret purpose of the devil, 2 Thess 2:7.
Babylon, Rev 17:5, 7.
The seven steps in the humiliation of Jesus
and the seven in His exaltation in Philippians
The seven words of Jesus from the Cross:
"Father, forgive them, for they know not
what they do," Luke 23:34.
"Verily, I say unto thee today: Thou shalt
be with Me in Paradise," Luke 23:43.
"My God! my God! why hast thou forsaken
Me," Matt 27:46.
"Woman, behold thy son...Behold thy
mother," John 19:26.
"I thirst," John 19:28.
"Father, into Thy hand I commend My
spirit," Luke 23:46.
"It is finished," John 19:30.
Seven-fold occurrence of the expression
"in Christ," in 2 Timothy: 1:1, 9, 13, 2:1,
10, 2:12, 15.
The mystery of God is completed in the seventh
vial of the seventh trumpet of the seventh
The "seventh" man "from
Adam" "was not, for God took
him" (Gen 5:24).
The day of atonement was in the seventh
month (Lev 16:29).
The clean beasts were taken into the Ark by sevens
(Gen 7:2). (The others were taken by twos, 6:19).
Seven steps lead up to the temple in Ezekiel
The Lord's Prayer contains seven
petitions. These are divided into four and three. The
first three relate to God, the four to man.
Seven washings are typical of our complete
spiritual cleansing (2 Kings 5:14).
NUMBERS OF WORDS AND OCCURRENCES
Turning now to another department we come to a
large subject, which has already been touched upon
Some writers see seven everywhere and in
everything in the Bible. But this is to deny,
practically, the significance of all other numbers,
and to lose all their instruction. Still we must admit
that in the structure and outward form of Holy Writ,
as being the special work of the Holy Spirit, we do
see this stamp of spiritual perfection in a
very remarkable manner. Mr. Samuell calls attention to
the number as we see it:
In the occurrences of single words.
In the occurrences of important phrases.
In groups of words from the same root.
In groups of words from different roots,
but with similar meaning.
And this not merely in the Bible as a whole, but
sometimes very markedly:
In the Old Testament.
In the Hebrew or Chaldee portions of the Old
In the New Testament.
In a particular book.
In all the books of a particular writer.
In a particular section of a book referring to a
Let us look at a few examples, and first of the
number of words used for a particular thing. We have
already seen an example of this under the number six.
SEVEN WORDS FOR GOLD
As brass is symbolical of judgment (seen in
the brazen altar), so gold is symbolical of
glory, and glory is grace consummated.
"The LORD will give grace and glory" (Psa
84:11). "Whom He justified them He also
glorified" (Rom 8:30).
Hence the number of spiritual perfection in the
words used for gold:
from root to shine, glitter, like gold.
Hence the common name for gold. This is earthly
gold, than which the Word of God is more to be
desired (Psa 19:7-10).
fine or refined gold. "More to
be desired are they than gold (bhz),
yea, than much fine gold (zp),"
"Therefore I love Thy commandments above
gold (bhz); yea,
above fine gold (zp),"
"Thou settest a crown of pure gold (zp)
upon his head" (Psa 21:3).
This word is therefore rightly used of the
perfections of the living and the written Word.
For He "knew no sin" (2 Cor 5:21). He
"did no sin" (1 Peter 2:22). "In
Him was no sin" (1 John 3:5).
Job 22:24, 25, and rcb
(b'tzar), gold ore or dust,
from root to dig out or cut off.
Hence used of gold broken up.
The sense of Job 22:24, 25 is completely lost
in the AV. In the RV it reads, verse 22.
"Receive, I pray thee, the law from His
And lay up His words in thine heart.
If thou return to the Almighty, thou shalt be
If thou put away unrighteousness far from thy
And lay thou thy treasure (rcb)
in the dust,
And the gold of Ophir among the stones of the
And the Almighty shall be thy treasure (rcb),
And precious silver unto thee."
Hence, if we have His Word abiding in us, He
Himself is our treasure and our defence. "His
truth shall be thy shield" (Psa 91:2).
from Crx (charatz),
to chop or cut off short; then of
the instrument which the stone-cutter uses;
then of the pieces cut off. Hence gold in pieces
or parts, as preserved in the word carats,
specially applied to gold.*
* Job 41:30; Psa 68:13; Prov
3:14, 8:10,19, 16:16; Isa 28:27, 41:15; Dan
9:25; Joel 3:14; Amos 1:3; Zech 9:3.
As applied to God's "workmanship" we are
cut off and tried as gold and precious
stones. "When He hath tried me I shall come
forth as gold" (Job 23:10). "The furnace
is for gold, but God trieth the hearts" (Prov
from Mtk (kah-tham),
to cut in, engrave (only in Jer 2:22,
"Mine iniquity is marked before me"). As
used of gold it implies that it is true and
sterling, having the stamp or mark graved upon
it.* As a title of the Psalms it is used with the
prefix m, mem.
writing, especially writing cut in or
engraved with a stylus (like the LXX sthlografia,
"a sculptured writing"**). btkm,
michtahv, means simply a writing.***
A writing of David concerning David's Son and
* It occurs Job 28:16,19,
31:24; Psa 45:9; Prov 25:12; Song 5:11; Isa
13:12; Lam 4:1; Dan 10:5.
** sthlh (steelee)
was the word for grave-stone. Hence these
Psalms point to Resurrection, Psa 16, 56,
57, 58, 59, 60.
*** See Exo 32:16, 39:30; Deut 10:4; 2 Chron
21:12, 35:4, 36:22; Ezra 1:1; Isa 38:9.
from rgs (sah-gar),
to shut up, enclose, used of gold as being solid,
1 Kings 6:20, "he overlaid it with pure
[marg., shut up] gold," i.e. gold plates, not
merely gold leaf or wash. Occurs in Job 28:15,
"It cannot be gotten for gold," i.e. the
wisdom of God's Word. "Every word of God is
pure." "Add thou not unto His
Chal.), meaning same as bhz
(see No. 1); occurs only in Ezra and Daniel.
Thus the fact of there being seven words for
gold speaks to us of the spiritual perfection of the
Word of God, which is so often compared to it.
SEVEN DIFFERENT NAMES FOR PALESTINE
In Old Testament only:
"The Holy Land," Zech 2:12 (#dqh
tmd), Admath Ha-kadosh; LXX, h
gh h agia; early Christian writers, Terra
sancta). Very common in Middle Ages, now used
"The Land of Jehovah," only in Hosea
9:3. Compare Lev 25:23; Psa 85:1; Isa 8:8; Joel
1:6, 3:2; Jer 16:18.
In New Testament only:
"The Land of Promise," Heb 11:9. This
title is based of course on the Old Testament and
other Scriptures. Compare Gen 13:15; Deut 34:1-4;
Gen 50:24; Eze 20:42; Acts 7:5.
Judea, or the Land of Judah, hdwhy
Cr). This name was at first used only of
the territory of the Tribe of Judah (2 Chron
9:11), but after the Captivity it was used of the
whole land, even including the East of the Jordan,
Luke 1:5, 23:5; Matt 19:1; Acts 28:21.
In Old and New Testament:
"The Land," Cr)h,
Ha-ahretz, Ruth 1:1; Jer 12:11; Luke 5:25;
Matt 27:45. This was a strictly Jewish name.
"The Land of Israel," l)r#y
Cr). First used in 1 Sam 13:19, and
occasionally in later books (2 Kings 5:2, 6:23).
In Ezekiel oftener than in all the rest of the
Bible. Matt 2:21. This name is also essentially
(K'naan). So called after the son of Ham,
by whose descendants it was at first inhabited
(Gen 9:18, 10:15-19). It is therefore the oldest
name, and was confined to the country west of the
Jordan. See Exo 6:4, 15:15; Lev 14:34; Deut 22:39;
Josh 14:1; Psa 105:11; Gen 17:8.
The name Palestine and Palestina,
when the AV was made, was equivalent to Philistia.
See Psalm 60:8, 87:4; 108:9. It is never used of the
whole land, but only of "Philistia." See
Kitto, vol, iii. p. 386.
SOME WORDS WHICH OCCUR SEVEN TIMES
(1) Old Testament
a girdle, 14.
to be angry, 14.
rs) (Chald., esahr),
a decree, 7 (all in Dan 6).
to restrain, 7.
to search, 7.
and rb (bahr),
and )yrb (bah-ree),
covenant; 7 in Gen 9 of God's covenant with Noah,
and 14 in Gen 15 and 17 of God's covenant with
captivity, 42 (7 being in the simple form, and 7
with the preposition b,
a fleece, 7 (all in Judg 6:37-40).
a garden, 42 (14 being in Genesis, and 28
to refine, 7.
living: In Chaldee, 7.
In Hebrew, 168, viz:—
In Chaldee it occurs 7 times (Ezra 6:10; Dan
2:30, 4:17,34; 6:20,26, 7:12).
an enclosure, or castle, etc., 7.
little children, 42:
Rest of Pentateuch
a Jew (singular) 10; Jehudi (proper name) 4 = 14.
to beget, 28 in Gen 5.
and qx#&y (yis-chahk),
Rest of Pentateuch
priest 7 in Gen.
the priest's office, 14.
frankincense, 21 (7 being in Leviticus).
I pray, or vow, 406 (7x58).
a song, 14: In Psalm titles, 7; Elsewhere, 7.
to play on a stringed instrument, 7 in 1 Sam
16-19, all spoken of David.
offspring, 7 in Isaiah.
to fast, 21.
a preacher, 7, all in Ecclesiastes:
3 in beginning, 1:1, 2, 12
1 in middle, 7:27
3 at the end, 12:8, 9, 10
My)b Mymy hnh (Hinneh
yahmim baheem), Behold, the days come, 21.*
* "Lo" in Jer 30:3;
Amos 4:2, instead of "Behold."
)wh rwh+ (tahor
hu), he or it (is) unclean, 7 (all in Lev 11
)wh )m+ (tamey
hu), he or it (is) unclean, 7 in Lev 13.
Mkl )wh )m+ (Tamey
hu lahkem), he or it is unclean unto you, 7
(all in Lev 11 and Deut 14).
Kyhl) hwhy Kkrby
(Y'bahrek'kah Y'hovah Eloheka), the LORD
thy God shall bless thee, 7; Deut 14:24, 29,
15:10, 16:10, 15, 23:20, 24:19.*
* Not always translated in
the same way.
tw)bc hwhy (Y'hovah
Ts'baioth), the LORD of hosts, 7 in the Psalms
and 14 in Haggai.
rbd hwhy yk (Kee
Y'hovah dibber), for the LORD hath spoken, 7;
1 Kings 14:11; Isa 1:2, 22:25, 25:8; Jer 13:15;
Joel 4:8; Oba 18.
"As I live saith the Lord GOD," 14
(all in Ezekiel).
"As I live" (spoken by God), 7; Num
14:28; Isa 49:18; Jer 22:24, 46:18; Eze 17:19,
33:27; Zeph 2:9.
"Daughter of Jerusalem," 14 (7 in
singular and 7 in plural).
"Rising up early and sending" (spoken
of God), 7 (viz., 2 Chron 36:15, and 6 times in
"Shadrach, Meshach, and Abednego" (Chald.),
14 in Dan 2:49-3:30.
"The land which [the LORD] sware
unto...Abraham, to Isaac, and to Jacob," 7;
Gen 50:24; Exo 33:1; Num 32:11; Deut 1:8, 6:10,
"The tree of life," 7 (3 in Gen lit.;
and 4 in Prov, fig.).
"The voice of the LORD," 7 times in
"And it came to pass in the days of" ymyb
yhyw (Va-y'hee Beemaye), 7 times;
always indicating a time of sorrow and distress, (yhyw
(Vayhee) sounding like the Greek ouai,
woe; Lat., voe), following by a
manifestation of delivering grace.
Genesis 14:1. The war which brought sorrow
to Lot and distress to Abraham ends in the
blessing of Melchisedek.
Ruth 1:1. The famine and bereavement ending
in blessing, marriage, and redemption.
2 Samuel 21:1. A famine again ending in
divine deliverance (v 14).
Isaiah 7:1. The confederacy against
Jerusalem ending in the promise of Messiah's
birth (v 14).
Jeremiah 1:3. The captivity of Judah
followed by the promise of restoration.
Esther 1:1. The danger and distress of the
Jewish nation ending in a complete and happy
Luke 2:1. The enrollment of Caesar Augustus,
showing that the land and the people were
tributary to Rome, followed by the birth of
the Lord Jesus.
Jehovah is said to "Dwell between the
cherubim" 7 times: 1 Sam 4:4; 2 Sam 6:2; 2
Kings 19:15; 1 Chron 13:6; Psa 80:1, 99:1; Isa
(2) New Testament
"As it is written,"* 28 (4x7).
rhqen (to reethen), "that
which was spoken," occurs 12 times
(omitting Matt 27:35 and Mark 13:14 with RV).
For the writing was given by inspiration
of the Spirit (7); while the speaking was
in Divine sovereignty and government. (See p.
"From the foundation of the world," apo
katabolhV kosmou (apo katabolees kosmou),
7 times, because relating to God's work of grace;
while the phrase "before the foundation of
the world" occurs 3 times,* because relating
to the act of Divine sovereignty. The seven
occurrences are 3 in the Gospels and 4 elsewhere:
Matt 13:35, 25:34; Luke 11:50; Heb 4:3, 9:26; Rev
"After the order," kata
thn taxin (kata teen taxin), 7 (all
"The first day of the week," mia
(mia (ton) sabbaton), 7.
faithful, followed by o
logoV (ho logos), the word or
saying, 7 (all in the Pastoral Epistles, 1
Tim 1:15, 3:1, 4:9, 12; 2 Tim 2:11; Titus 1:9,
* This "faithful
saying" does not refer to what follows it,
but to what precedes it in verses 3-7. The
affirmation of this is to be made "in
order that (ina)
they which have believed in God might be careful
to maintain good works."
"Children of Israel," 14.
"There shall be weeping and gnashing of
WORDS FROM THE SAME ROOT
(1) Old Testament
a stream 1, and twd#)
(ashedoth), springs, 6. Total, 7.
treasuries, 3; Nyzng
(ginzeen, Chal.), treasure, 3; and Kzng
(ganzak), a treasury, 1. Total, 7.
a lamb, 13; hb#k (kisbah),
a ewe-lamb, 1. Total, 14.
to have an end, Heb., 8; Chald., 2: Pws
(soph), the end, Heb., 5; Chald., 5; hpws
(suphah), a whirlwind, Heb., 15. Total,
Hebrew 28; Chaldee 7; 35 in all.
to release, etc., 9; h+m#
(sh'mittah), a release, 5. Total, 14.
(2) New Testament
a star, 24; astron (astron),
a star, 4. Total, 28.
torment, 3; basanizw (basanizo),
to torment, 12; basanismoV
(basanismos), torment, 5; basanisthV
(basanistees), a tormentor, 1. Total, 21.
Galatia, Galatia, 4
times: 1 Cor 16:1; Gal 1:2; 2 Tim 4:10; 1 Peter
1:1. Galatians, once: Gal 3:1. Of Galatia, twice:
Acts 16:6, 18:23. Total, 7.
free, 23; eleuqeria (eleutheria),
freedom, 11; eleuqerow
(eleutheroo), to set free, 7; apeleuqeroV
(apeleutheros), a freed-man, 1. Total, 42.
In St. John's Gospel and Revelation
a sound, 3; hcew (eecheo),
to sound, 2; exhceomai
(exeecheomai), to sound forth, 1; kathcew
(kateecheo), to teach by sound (or word of
mouth), 8. Total, 14.
WORDS FROM A DIFFERENT ROOT, BUT WITH
(yah-tzak), to cast (of metal)
a hollow pipe
(tzook), to pour out, cast
(kah-vah), to be burned
(tzarav), to be burned
to give suck
* The RV with the textual
editors read arshn (neut.)
for arrhn in these
three passages: Rom 1:27; Rev 12:5,13.
** Reading trefw,
"to nourish," in Luke 23:29 with RV and
lamb (Luke 10:3)
(gelao), to laugh
to laugh to scorn
(mukteerizo), to mock
(empaizo), to mock
(chleuazo), to mock
Total of the four roots (4x7)
* This word is added by the
Textual Editors and RV in 2 Peter 3:3, which would
thus read "scoffers with scoffing."
** All the authorities read diacleuazw
in Acts 2:13.
a mighty fall
Sometimes a single chapter or separate portion may be
taken and dealt with by itself, and thus form a
fruitful subject of Bible study. We give an example of
I. Seven things concerning Israel today:—
Unclean in the sight of God (v 29).
Possessed of stony hearts (v 26).
Profaning God's holy Name (vv 20, 22).
Scattered among the heathen (v 19).
Covered with infamy and shame (vv 3-6).
Subject to heathen rule (v 6).
Desolate, forsaken, and a reproach (vv 3,4,30).
II. Seven things God will do to Israel's
Speak in jealousy against them (v 5).
Turn their glory into shame (v 7).
Dispossess them of their occupation in the land
Give them to Israel for a possession (v 12).
Break their power to crush Israel (vv 13,14).
Vindicate and glorify His own name among them (v
Teach them that He is God (vv 36,38).
III. Seven things God will do
Gather them out of all countries (v 24).
Bring them into their own land (v 24).
Cleanse them from filth and idols (v 26).
Give them new hearts and minds, and His spirit
Make them again His people (v 28).
Cause them to flourish and multiply (v 30).
Make their end better than their beginning (v
IV. Seven things Israel themselves will do:—
Remember their past evil (v 31).
Loathe themselves for their iniquity (v 31).
Be ashamed and confounded (v 32).
Walk in Jehovah's statutes (v 27).
Keep His judgments (v 27).
Dwell for ever in the land (v 33).
Pray for the accomplishment of all these
blessings (v 37).
One or two examples may be given of the numbers in
names, etc., though many more are given elsewhere.
Enoch, "the seventh from Adam" = 84
"Heirs of God," in the Greek = 1071
"The Lamb," in Greek = 651 (=7x93 or
THE MULTIPLES OF SEVEN
as a rule partake of the same spiritual
significance, and therefore we have not treated all of
them specially, but only where they have a peculiar
significance arising from the power of the other
factor, as is the case with 42, 49, 70, etc.
As an example of one of the other multiples we may
The "ass" is the only animal that man is
compared to: see Job 11:12, "For vain man would
be wise, though man be born a wild ass's colt."
In Exodus 13:13 the first-born of man is classed
with the firstling of an ass. Both must be redeemed
with a lamb. This is repeated in
Exodus 34:20. Nothing less than a sacrificial
redemptive act could bring such a being to God.
There are 28 (4x7) asses separately spoken of, and
with these may be compared the 28 (4x7)
"times" connected with "vain man"
in Ecclesiastes 3:1-8.
Balaam's ass (Num 22:21), "a time to
Achsah's ass (Josh 15:18), "a time to
get," when she lighted off her ass to make
her request and get what she asked.
Samson's (Judg 15:15), "a time to
The Levite's (Judg 19:28), "a time to be
silent," when "none answered," and
he sent his desperate, silent message throughout
Abigail's (1 Sam 25:20), "a time of
peace," when she met David and made peace for
Her second ass (v 42), "a time to
love," when she went to meet David and became
Ahithophel's (2 Sam 17:23), "a time to
die," when he saddled his ass and went and
The "old prophet's" ass (1 Kings
13:13,27), "a time to kill," when he
found "the man of God" killed by the
The "man of God's" ass (v 28), "a
time to mourn," when the old prophet laid him
thereon "to mourn and to bury him."
The Shunamite's ass (2 Kings 4:24), "a time
to heal," when she rode to Elisha, who
restored her son.
Mephibosheth's (2 Sam 19:26), "a time to
embrace," when he would go and salute David.
Shimei's (1 Kings 2:40), "a time to
Jesse's (1 Sam 16:20), "a time to
Moses' (Exo 4:20-26), "a time to
kill," when he incurred the judgment of
Abraham's (Gen 22:3), "a time to get and a
time to lose," when God demanded back the son
He had given.
The Saviour's ass (Matt 20:5), "a time to
laugh," when the daughter of Jerusalem
The young, its foal (Matt 21:5).
-28. The asses of Jacob's sons (Gen 44:13),
filling up the other "times."
ADDITIONAL MISCELLANEOUS ILLUSTRATIONS
Seven miracles wrought by Christ on the
The withered hand, Matt 12:9.
The unclean spirit, Mark 1:21.
Peter's wife's mother, Mark 1:29.
The woman, Luke 13:11.
The man with dropsy, Luke 14:2.
The impotent man, John 5:8,9.
The man born blind, John 9:14.
"The last day" mentioned seven
times in John's Gospel:—John 6:39, 40, 44, 54, 7:37,