And unto Me you shall be a kingdom of priests and a holy nation.' These are the words that you are to speak to the Israelites." Sermons
It may be proper at this stage to indicate briefly the nature of the constitution under which Israel was placed at Sinai, directing attention to some of the resemblances and contrasts between it and the new and better covenant which has since superseded it. The nature of the old covenant, though set in a very clear light in the writings of St. Paul, does not seem to be well understood. Sometimes it is too much assimilated to the New Testament covenant: sometimes it is viewed as totally diverse from it. The truth is, the covenant may be looked at from a number of very different points of view, and according as it is thus regarded, it will present itself under very different aspects. It was a covenant of law; yet under it Israel enjoyed many privileges which more properly belong to a state of grace. We should, e.g., greatly misconceive its nature, if, looking only to the tender, almost caressing words of this text, we did not also take into account the manifestations of terror amidst which the law was given from Sinai (verses 16-20), with such other facts as the planting of the stones on Mount Ebal ( Deuteronomy 27:1-9; Joshua 8:30-35), and the recital of the blessings and curses ( Deuteronomy 27:11-26). But we should do the covenant equal injustice if we looked only to the latter class of facts, and did not observe the former. That Israel's standing under the law was modified by grace is shown: 1. From the fact of grace preceding law; 2. From the employment of a mediator; 3. From the "blood of sprinkling" at the ratification of the covenant (ch. 24.); 4. From the propitiatory arrangements subsequently introduced; 5. From the revealed scope and design of the economy; 6. From the actual facts of Israel's history. Keeping in view this double aspect of the covenant of Sinai - that on its inner side it was one of grace, on its outer side one of law - we have to consider its relations to the covenant of the Gospel. I. THE COVENANTS ARE, IN CERTAIN OBVIOUS RESPECTS, STRIKINGLY CONTRASTED. The contrasts in question arise from the particularistic character, the defective spirituality, and the paedagogic design, of the older covenant. That which has succeeded it is more inward and spiritual in its nature; is universal in its scope; and is made primarily with individuals. Special contrasts are these: 1. The older covenant is more preceptive in its character than the later one. "Tutors and governors" (Galatians 4:2). 2. It is more concerned with outward rites and ceremonies (Hebrews 9:10). 3. It relies more on penalty and reward as motives. 4. The blessings promised are largely temporal. In the new covenant, temporal promises hold a very subordinate place. They are overshadowed by spiritual ones. II. THERE ARE ELEMENTS OF CONTRAST EVEN IN THE RESEMBLANCES BETWEEN THE TWO COVENANTS. The covenants of the law and of the Gospel are alike - 1. In requiring that the people of God shall be "an holy people." But the holiness of Israel was made to consist largely in the observance of outward distinctions. It was largely ceremonial. The holiness of the new covenant is purely spiritual. 2. In requiring obedience as the condition of fulfilment of promise. But (1) under the law, life and blessing were attached to obedience in the way of legal reward. The rubric was: "Do this, and thou shalt live" (Romans 10:5). Under the Gospel, this element is wholly eliminated. The law having done its work in showing that "by the deeds of the law there shall no flesh be justified in (God's) sight" (Romans 3:20), the bestowal of reward is taken from this ground, and placed explicitly on that of grace. All we receive is for the sake of Christ - a fruit of his righteousness. (2) The law, while requiring obedience, did not raise the point of man's ability to render that obedience. But power to render obedience is itself one of the blessings of the new covenant, which thus goes deeper, and includes vastly more than the older one. (3) In general, the Gospel, while agreeing with the law in aiming at forming a people unto righteousness, takes up the individual at a riper stage in his religious development. It assumes that the taw has done its work in him - has convinced him of sin, and of his inability to attain to life through legal efforts. It supposes him to he aware of his guilt and danger as a sinner. In this condition - broken and humbled by the action of the law upon his conscience - it meets him with the tidings of redemption, and of life and blessing (including spiritual renewal) coming to him on the ground of "the righteousness of faith" (cf. Acts 13:38, 39); 3. The privileges of the older covenant foreshadowed those of the new (1 Peter 2:9). But the contrast is great here also. See above. III. THESE CONTRASTS ALL DEPEND UPON A FUNDAMENTAL CONTRAST. The deepest contrast between the two covenants is to be sought for in the view which each takes of the direction in which the individual (formerly the nation) is to look for acceptance and happiness - for "life." 1. The law. The law appears in the covenant with Sinai in its original, unqualified severity, as, on the one hand, awarding life to the obedient, and on the other, denouncing penalties against the breakers of even the least of its commandments (Galatians 3:10-13). Doubtless, but for daily pardon of daily offences, the Israelite, under so strict a constitution, would have been totally unable to maintain his footing. These offences, however, appear as so many breaches of the covenant bond, which, in strictness, was the keeping of the whole law. A right apprehension of God's design in placing Israel under this constitution will do away with any appearance of harshness in the arrangement, as if God were purposely mocking the weakness of the people by setting them to work out a problem - the attainment of righteousness - in that way incapable of solution. The moral task given to Israel among the nations was, indeed, to aim at the realisation of righteousness, of righteousness as prescribed by the law. But God's design in this was not, certainly, to make the salvation of any Israelite depend on the fulfilment of impossible conditions, but, primarily, to conduct the seeker after righteousness by the path of honest moral endeavour, to a consciousness of his inability to keep the law, and so to awaken in him the feeling of the need of a better righteousness than the law could give him - to drive him back, in short, from law to faith, from a state of satisfaction with himself to a feeling of his need of redemption - of redemption at once from the guilt of past transgressions, and from the discord in his own nature. The law had thus an end beyond itself. It was a schoolmaster to lead to Christ. The later Jews totally misconceived its nature when they clung to it with unbending tenacity as the sole instrument of justification (Romans 10:1-4). 2. The Gospel. In this is revealed "the righteousness of faith" - the righteousness which is "unto all and upon all them that believe." This is the only righteousness which can make the sinner truly just before God" (Romans 3:21-27). But the law is not thereby made void. It remains, as before, the standard of duty - the norm of holy practice. The design of the Gospel is not to abolish it, but to establish it more firmly than ever (Romans 3:31). Faith includes the obedient will. The end of redemption is holiness. IV. THE ISRAELITE, WHILE BOUND TO GOD BY A COVENANT OF LAW, YET ENJOYED MANY BENEFITS OF THE STATE OF GRACE. The better part of the Israelites were perfectly aware that had God been strict to mark iniquities, they could not stand before him (Psalm 130:3); that their own law would have condemned them. But they knew, too, that there was forgiveness with God, that he might be feared (ver. 4). Piously availing himself of the expiatory rites provided for the covering of his sin, the godly Jew had confidence towards God. Many in the nation grasped the truth that an obedient will is, in God's sight, the matter of chief importance, and that, where this is found, much else will be forgiven - that he that feareth God, and worketh righteousness, is accepted with him (Acts 10:35), notwithstanding the special imperfections which may mark his daily life. This was practically to rise from the standpoint of the law, to that of the righteousness of faith. It enabled those who had attained to it, though under the law, to cherish a delight in spiritual righteousness, and even to find joy in the law itself, as the outward expression of that righteousness. It was not, however, the complete joy of salvation. The law still hovered above the consciousness of the Israelite with its unfulfilled demand; and he had not the means of perfectly pacifying his conscience in relation to it. While in those in whom the law had wrought its work most effectually, there was a deep feeling of sin, a painful conscious-hess of frustration in efforts after the highest goodness, which day by day wrung from them such cries as that of St. Paul - "O wretched man," etc. (Romans 7:24). Here, again, the Gospel reveals itself as the termination of the law of Moses (Romans 10:4). - J.O. A peculiar treasure unto Me. Homiletic Review. 1. A treasure is something searched for. The Holy Spirit is ever diligently seeking after Christians. 2. A treasure when found is carefully guarded. As the apple of His eye God protects those who trust Him. 3. The finding of a treasure is the occasion of rejoicing. "There is joy in heaven," etc. 4. To obtain a treasure we will make great sacrifices. "God gave His only begotten Son," etc. () The problem was: How to convert a horde of demoralized slaves into a nation of virtuous freemen, paying a free obedience to law, as they had before paid a forced obedience to the lash of the taskmaster? The practical solution of the problem involved the application of three spiritual forces or living principles. We may describe them thus: — 1. The revelation of the new name of God, "Jehovah," the Eternal, the unchangeable, the self-same. 2. The revelation of the ideal or standard, which the nation is to keep steadily before mind and conscience, as the thing to be aimed at and striven after. This revelation is given most explicitly and clearly in the words of our text: "A kingdom of priests, and an holy nation." 3. The actual legislation which is founded upon these two revelations: — of which legislation the law of the Ten Commandments is the eternal and indestructible substructure — as strong and durable now as when it was first uttered by the voice of God to Israel — as much the foundation of all legislation now as of the distinctively Mosaic legislation then. It was under the operation of these three forces that Israel became and continued to be a nation. It is under the operation of the same or analogous forces that any nation becomes and continues to be a nation. When such forces cease to operate upon a nation, it dies.To prove and illustrate this point must form the remainder of our subject. 1. It is impossible for any of us to overlook the importance of the words which introduce the Ten Commandments. "I am the Lord." — that is, the Eternal — "thy God." They are not an ornamental flourish or accidental prefix. They are the living root of all that follows. Again and again, in the course of the subsequent legislation, the words recur; even in those parts of the legislation which are most minute and temporary, sanitary or ceremonial. The new name, upon which the nation is to be built, is the name "Jehovah," the Eternal; to which is added the old name, "thy God," as a name to be cherished and dear as ever. Now, in this name Jehovah is involved the notion of permanence, unchangeableness; and this notion lies at the root of law, whether laws of man, or laws of nature, or laws of God. But to this tremendous, this oppressive, notion of unchangeableness, there is added the tender grace of the old name, "Thy God" — One with whom every Israelite and every human being may plead, as the Psalmist does, "O God, Thou art my God." It is the blending of the two together; it is the intertwining of the two subtle and mighty spiritual forces, implied in the two names, that made the revelation so potent for its great purpose — the creation of a nation, that should be a kingdom of priests, a holy nation. And just in proportion as the hold of those names upon heart and conscience relaxed, the nation decayed and died. For, indeed, it is everlastingly true, as one of our own poets has said, that "by the soul only the nations can be great and free." Any one can see, that a really free people must be a loyal or law-abiding people; and that laws, which are to receive the willing obedience of such a people, must be founded on the immutable principles of truth and justice and morality. Nor can any one doubt that the Mosaic legislation is founded on such principles. 2. But now I wish to speak to you about the second of those three spiritual forces, in the strength of which Israel was to be moulded into a nation. I have already described it as the revelation of the ideal which the nation was to keep steadily before mind and conscience, as the thing to be aimed at and striven after. Our text words it thus: "Now, therefore, if ye will obey My voice indeed, and keep My covenant." The destiny — the calling and election — of the nation of Israel was higher and holier than the destiny of any other nation. It was chosen to bear witness to the kingdom of God and His righteousness, before all the nations of the earth; a kingdom of priests, a royal and priestly race, each member of it uniting in his own person the attributes of a king and a priest: a king, to rule right loyally over his own lower and baser nature; a priest, to offer himself up in willing sacrifice to God. This pattern of righteousness the most choice and elect members of the nation did exhibit. You have only to think over the long list of truly kingly and priestly characters — from Moses to John the Baptist — to be satisfied of this. The fact that the election of Israel was what it was, does not deprive all other nations of an election of their own. On the contrary, the very words of our text, which affirm most strongly the election of Israel, do at least suggest the thought of a corresponding, though inferior, election of all other nations. At this distance of time we have not the data for determining the special calling of Egypt, for example, or of Assyria. But we can discern with very tolerable clearness the election, the manifest destiny, of Greece and of Rome; the call of Greece to catch the inspiration of beauty, and to be the nurse of freedom; the call of Rome to be the schoolmaster of the nations, with its iron rod of law and order. We can discern, also, with perfect clearness, the vast inferiority, even of such a calling and election as this, to the calling of Israel; and can therefore fully justify the language of our text: "Ye shall be a peculiar treasure unto Me above all people." But if this principle of a calling and election of nations holds true of the whole ancient world, why should it not hold true of the whole modern world also? So long as national distinctions and national characteristics exist at all, there must exist along with them corresponding national duties and national responsibilities. What is it, then, for England and for us? It may be said, that it is the manifest destiny of England to colonize and subdue the earth — to girdle it with rails of iron and steel, and lines of telegraph wire. It is in words like these, Duty and Justice-in the response which they awaken in our hearts — that we English people find the revelation of our national calling and election of God. As a nation, we are called, in a special sense, to be just and dutiful. And if our children are to go out into distant lands, and among subject peoples, to be models of duty and justice there, they must be nursed and trained in those principles first at home. A "kingdom of priests": — yes — and that title belongs also to us, as well as to Israel; though to us, not as Englishmen, but as Christians. For is it not written: "Unto Him who loveth us, and washed us from our sins in His own blood, and hath made us kings and priests unto God and His Father: to Him be glory and dominion for ever and ever. Amen." I need not say that there is no discrepancy whatever between our special calling as Englishmen, and our more general calling as disciples of Christ. On the contrary, the latter must and does sustain and verify the former. Just in proportion as we learn to rule, as kings, over our lower, baser, selfish nature; and to offer ourselves up as priests, living, reasonable, and spiritual sacrifices, in the power and virtue of the one perfect Sacrifice, to God; just in this proportion shall we be enabled to do justice and judgment, and to walk dutifully and uprightly, and so to uphold the true glory of the English name, in whatever circumstances we may be placed — whether at home, or amongst strangers and foreigners in some far distant land. It was so with the heroes of England in the past. () 2. God's call alone can qualify or authorize a mediator between Him and sinners. 3. It is incumbent on the mediator to declare fully God's mind unto His people. 4. A due recognition of God's gracious acts for souls against enemies is a good preparation to receive His law. 5. God's securing providence as well as selecting a people to Himself prepare them to hear His covenant (ver. 4). 6. God's covenanted people are His peculiar treasure in the world. 7. It is God's free grace who owneth all nations on earth to make one His peculiar above another (ver. 5). 8. Royalty, near communion with God, and sanctity are the privileges of God's peculiar ones. Kings, priests, and saints. 9. The words of duty and privilege must be spoken and made known unto the Church (ver. 6). () I.THE RECITAL OF HIS WORKS.II.THE PROPOSES OF HIS LOVE.III.THE PROMISES OF HIS GRACE.() I. GOD'S ASSERTION OF UNIVERSAL POSSESSION IN THE EARTH1. Nations. 2. Lands. 3. The animal and vegetable kingdoms. II. GOD'S ASSERTION EXCLUDES EVERY OTHER BEING FROM UNIVERSAL POSSESSION. 1. It is not man's earth. 2. It is not the devil's. 3. It does not belong to any created intelligence. III. GOD'S ASSERTION SHOULD AWAKEN CONFIDENCE IN HIS SAINTS AND TERROR IN SINNERS. 1. All forces are under His control. 2. Everything that is not of Him must fail. 3. His possession of the earth will be fully manifest in the end. () Here is the explanation of the Divine preferences which have distressed so many hearts under the cruel name of sovereignty and election. There need be no torture in using those words. II we feel distressed by them, it is because we have come upon them along the wrong path. They are beautiful and noble words when set in their places according to the Divine intent. "Then ye shall be a peculiar treasure unto Me above all people." Is that partiality in any exclusive sense? Not at all; it is really meant to be inclusive. God elects humanity. "And ye shall be unto Me a kingdom." In what sense? In the ordinary sense — namely, a great aggregate of subjects ruled by one arbitrary and despotic king? In no such sense. The literal meaning is, ye shall all be kings. Now ye see the meaning of that great name, "King of kings" — not king of an individual monarch here and there, as in Britain, or Russia, or China, but of all believers. All obedient souls are lifted up unto kinghood. We are royal equals if we obey Heaven's will, and God is King of kings — King of all. We are a royal generation. All this language is typical. Beautiful is the historical line when seized and wisely applied. Let us attempt such seizure and application. The firstborn were chosen, and the firstborn were to be priests. In what sense are the firstborn chosen? Not as relegating the afterborn to positions subordinate and inferior; but in the sense of being their pledge and seal. God has the eldest Son, and therefore — that is the sacred logic — He has all the other children. Then the laws regarding the priesthood underwent a change, and the family of Aaron was called. We proceed from an individual, namely, the firstborn, to a family, namely, the Aaronic stock. But why were they chosen? That all the children of Aaron might also be priests, in the truly spiritual and eternal sense, though not in official and formal name and status. Then the family was deposed and a tribe is chosen — the tribe of Levi. Mark how the history accumulates and grows up into a prophecy and an argument! First the individual, then the family, then the tribe, then the Son of Man — absorbing all the past, gathering up into its true and official meaning all priesthood, aH intercession. There is one Advocate with the Father, the Man Christ Jesus. A new light thus begins to dawn upon the cloud. There is nothing arbitrary in the movement of God when we can penetrate its infinite philosophy. Will God have the first-fruits of the harvest field? He claims all such. Why will He claim the first-fruits? That in having the first-fruits He might have all the field. He will not take the whole wheat acreage of the world into His heavens and devour our poor loaf of bread; but He will take the first ear of corn that we can find in all the fields, and, having taken that, He says: "In giving Me this you have given Me all."() Exotic flowers or foreign plants, if seeded on the mountain side, or inserted in the meadow amongst the promiscuous herbage growing there, soon become choked and disappear. Those who wish to preserve the flaming glories of the Cape, or the rich fruits of the tropic, must provide a garden enclosed — must keep out the weeds and rough weather. And so God, anxious to preserve "His Holy Law," fenced in the Hebrew nationality. He secluded them, and wailed them in, and made them, as it were, His own conservatory — a conservatory where Divine truth should survive uninjured until Messiah should come.What covenant could this be, containing such promises, and by which a people should be a peculiar treasure to God, and above all others upon the earth; yea, a royal priesthood, a holy nation? This could be no other than the covenant of redemption by Christ, to the blessings of which man has no claim but in grace. The covenant of God, as the Church of God itself, under every diversity of dispensation has been the same. Whatever of a national character was peculiar to Israel, and that ceased under a better economy, was extraneous to this, and not an essential constituent or feature thereof. Uniformity of design is discoverable through the whole progress of Divine revelation, and under every form of religious ceremony. God has not at any period contradicted Himself, or set before man a covenant of grace at one time, and a covenant of works at another, for the hope of life. It would have been contrary to all that God had done, and to all that He yet promised to do, as also a break of an awful character, and the introduction of confusion into the whole system of redemption, to have here brought the nation under a covenant of works, by which they had virtually perished. True it is, that Sinai and Zion are, by the apostle, placed in contradistinction: the one as gendering to bondage; the other as free: the one as characterized by the law of condemnation; the other by the law of righteousness: but it is in certain respects only that that contrast holds good, not in the essential intention of things. The whole fabric of their ecclesiastical polity, conjoined in all its parts with exquisite wisdom, was the workmanship of mercy. By redemption it was that God claimed Israel as His own, a treasure, His best and greatest treasure, a treasure containing a treasure, His grace, His glory, the promised seed His Son. All the earth was His; yet in all the earth was nothing He so valued, nothing He held so dear. Still this treasure so great had been lost but for the security and grace of the covenant. The intrinsic value of His people was enhanced beyond all price by what this covenant embraced and required. It cost much to make them His people, and to secure them to Himself — a treasure for ever.() The characteristic feature of the Sinai revelation is the law; but it is important to observe that it is not law as a means of salvation, but law as a sequel of salvation. If this simple and evident fact were only borne in mind in the reading of the Old Testament, endless perplexities and confusions of thought would be avoided. Observe, also, the kind of blessings which are promised. How many are there who will persist in maintaining that the old covenant offered mere temporal blessings, while it is the distinctive feature of the new to promise spiritual blessing. It is true that temporal blessings were included under the old covenant, just as they are under the new; and though they do hold a more prominent place in the old, as was indeed to be expected, yet it is a slander upon that covenant to say that these were the blessings it offered. The great blessings of the old covenant were undoubtedly spiritual, as is manifest here: "If ye will obey My voice and keep My covenant, then ye shall be to Me a peculiar treasure above all people"; "and ye shall be unto Me a kingdom of priests, and an holy nation." Nearness to God, dearness to God, holiness — these were the characteristic blessings of the old covenant. These promises are among the richest and most deeply spiritual in the whole Bible; and it is with great reluctance that, yielding to the exigency of our plan, we refrain from entering into the wealth of meaning which each separate word conveys. Let me only notice in leaving it, that when the apostle Peter wishes to express in the very strongest terms the highest privileges of the children of God under the new dispensation, he can do nothing better than quote these old but "exceeding great and precious promises" (1 Peter 2:9).() A writer tells of going down with a party into a coal mine. On the side of the gangway grew a plant which was perfectly white. The visitors were astonished that there, where the coal-dust was continually flying, this little plant should be so clean. A miner who was with them took a handful of black dust and threw it on the plant, but not a particle of it adhered. There was a wonderful enamel on the plant to which no finest speck could cling. Living there, amid clouds of dust, nothing could stain its snowy whiteness. This is a picture of what every Christian life should be. Unholy influences breathe incessantly about us and upon us. But it is our mission to be pure amid all this vileness, undefiled, unspotted from the world. If God can make a little plant so wondrously that no dust can stain its whiteness, surely He can, by His grace, so transform our heart and life that sin shall not cling to us. He who can keep the plant stainless and white as snow amid clouds of dust, can guard us in purity in this world of sin.A kingdom of priests They were to be the trustees, for humanity at large, of the revelations, promises, and ordinances which God communicated, and they were to keep them for the benefit of all mankind. For a time, indeed, these heavenly communications were to be reserved to themselves; only, however, that they might be the more securely preserved; but at length all restrictions would be broken down, and that which, in its ritual exclusivism, had been confined to them would, in its spiritual persuasiveness, become the heritage of every true believer who should, like them, enter into covenant with the Lord, not over a merely typical sacrifice, but over the true and real atonement which Christ would make for the sins of men. Thus, in this peculiar promise, which looks at first as if it conferred a patent of protected privilege, we see that the present protection is in order to the future diffusion; and we have an echo of the Abrahamic blessing, "In thee and in thy seed shall all the nations of the earth be blessed." What the Levitical tribe ultimately was among the Israelites themselves, that the Israelites were to be among the nations; and the more faithfully they performed their duties, the richer would be the ultimate blessing to the Gentiles. Reading these words in the light of the history to which they form the introduction, it needs no keenness of insight to perceive the bearing of these principles upon ourselves; for we Christians are now the world's priests, custodians of those spiritual blessings by which our fellow-men are to be benefited; and only in proportion as we maintain holiness of character shall we discharge our duties to mankind at large.()
People Aaron, Egyptians, Israelites, Jacob, MosesPlaces Egypt, Mount Sinai, Rephidim, SinaiTopics Holy, Israelites, Kingdom, Nation, Priests, Sons, SpeakOutline 1. The people arrive at Sinai
3. God's message by Moses unto the people out of the mount
8. The people are prepared against the third day, for the giving of the law
12. The mountain must not be touched
16. The fearful presence of God upon the mount
Dictionary of Bible Themes Exodus 19:6 1065 God, holiness of
1680 types
6684 mediator
7942 ministry Exodus 19:1-6 4269 Sinai, Mount
5467 promises, divine Exodus 19:3-6 1305 God, activity of
6659 freedom, acts in OT Exodus 19:3-9 5104 Moses, foreshadower of Christ Exodus 19:4-6 4945 history
6622 choice Exodus 19:4-8 5048 opportunities, and salvation Exodus 19:5-6 1349 covenant, at Sinai
5717 monogamy
6640 election, privileges
8270 holiness, set apart
8472 respect, for environment Library Seventh Day. Holiness and Obedience.
Ye have seen what I did to the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, ye shall be a peculiar treasure unto me above all people: ye shall be unto me an holy nation.'--Ex. xix. 4-6. Israel has reached Horeb. The law is to be given and the covenant made. Here are God's first words to the people; He speaks of redemption and its blessing, fellowship with Himself: 'Ye have seen how I brought …
Andrew Murray—Holy in ChristThe First Covenant
"Now therefore, if ye will obey My voice, and keep My covenant, ye shall be a peculiar treasure unto Me."--EX. xix. 5. "He declared unto you His covenant, which He commanded you to perform, even ten commandments."--DEUT. iv. 13.i "If ye keep these judgments, the Lord thy God shall keep unto thee the covenant,"--DEUT. vii. 12. "I will make a new covenant with the house of Israel, not according to the covenant which I made with their fathers, which My covenant they brake."--JER. xxxi. 31, 32. WE have …
Andrew Murray—The Two Covenants The Eagle and Its Brood
'As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings.'--DEUT. xxxii. 11. This is an incomplete sentence in the Authorised Version, but really it should be rendered as a complete one; the description of the eagle's action including only the two first clauses, and (the figure being still retained) the person spoken of in the last clauses being God Himself. That is to say, it should read thus, 'As an eagle stirreth up his nest, …
Alexander Maclaren—Expositions of Holy Scripture The Shaking of the Heavens and the Earth
Thus saith the LORD of hosts, Yet this once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land: and I will shake all nations, and the desire of all nations shall come, and I will fill this house with glory, saith the LORD of hosts. G od shook the earth when He proclaimed His law to Israel from Sinai. The description, though very simple, presents to our thoughts a scene unspeakably majestic, grand and awful. The mountain was in flames at the top, and …
John Newton—Messiah Vol. 1 The Johannine Writings
BY the Johannine writings are meant the Apocalypse and the fourth gospel, as well as the three catholic epistles to which the name of John is traditionally attached. It is not possible to enter here into a review of the critical questions connected with them, and especially into the question of their authorship. The most recent criticism, while it seems to bring the traditional authorship into greater uncertainty, approaches more nearly than was once common to the position of tradition in another …
James Denney—The Death of Christ 'The Love of Thine Espousals'
'And He said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab and Abihu, and seventy of the elders of Israel; and worship ye afar off. 2. And Moses alone shall come near the Lord; but they shall not come nigh, neither shall the people go up with him. 3. And Moses came and told the people all the words of the Lord, and all the judgments: and all the people answered with one voice, and said, All the words which the Lord hath said will we do. 4. And Moses wrote all the words of the Lord, and …
Alexander Maclaren—Expositions of Holy Scripture "They have Corrupted Themselves; their Spot is not the Spot of his Children; they are a Perverse and Crooked Generation. "
Deut. xxxii. 5.--"They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation." We doubt this people would take well with such a description of themselves as Moses gives. It might seem strange to us, that God should have chosen such a people out of all the nations of the earth, and they to be so rebellious and perverse, if our own experience did not teach us how free his choice is, and how long-suffering he is, and constant in his choice. …
Hugh Binning—The Works of the Rev. Hugh Binning Civ. Jesus Arrives and is Feasted at Bethany.
(from Friday Afternoon Till Saturday Night, March 31 and April 1, a.d. 30.) ^D John XI. 55-57; XII. 1-11; ^A Matt. XXVI. 6-13; ^B Mark XIV. 3-9. ^d 55 Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover, to purify themselves. [These Jews went up before the Passover that they might have time to purify themselves from ceremonial uncleanness before the feast. They were expected to purify before any important event (Ex. xix. 10, 11), and did …
J. W. McGarvey—The Four-Fold Gospel The Formation of the Old Testament Canon
[Sidenote: Israel's literature at the beginning of the fourth century before Christ] Could we have studied the scriptures of the Israelitish race about 400 B.C., we should have classified them under four great divisions: (1) The prophetic writings, represented by the combined early Judean, Ephraimite, and late prophetic or Deuteronomic narratives, and their continuation in Samuel and Kings, together with the earlier and exilic prophecies; (2) the legal, represented by the majority of the Old Testament …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah The King --Continued.
The years thus well begun are, in the historical books, characterized mainly by three events, namely, the bringing up of the ark to the newly won city of David, Nathan's prophecy of the perpetual dominion of his house, and his victories over the surrounding nations. These three hinges of the narrative are all abundantly illustrated in the psalms. As to the first, we have relics of the joyful ceremonial connected with it in two psalms, the fifteenth and twenty-fourth, which are singularly alike not …
Alexander Maclaren—The Life of David The Sermon on the Mount - the Kingdom of Christ and Rabbinic Teaching.
It was probably on one of those mountain-ranges, which stretch to the north of Capernaum, that Jesus had spent the night of lonely prayer, which preceded the designation of the twelve to the Apostolate. As the soft spring morning broke, He called up those who had learned to follow Him, and from among them chose the twelve, who were to be His Ambassadors and Representatives. [2500] [2501] But already the early light had guided the eager multitude which, from all parts, had come to the broad level …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Personality of Power.
A Personally Conducted Journey. Everyone enjoys the pleasure of travel; but nearly all shrink back from its tiresomeness and drudgery. The transportation companies are constantly scheming to overcome this disagreeable side for both pleasure and business travel. One of the popular ways of pleasure travel of late is by means of personally conducted tours. A party is formed, often by the railroad company, and is accompanied by a special agent to attend to all the business matters of the trip. A variation …
S.D. Gordon—Quiet Talks on Power Question of the Comparison Between the Active and the Contemplative Life
I. Is the Active Life preferable to the Contemplative? Cardinal Cajetan, On Preparation for the Contemplative Life S. Augustine, Confessions, X., xliii. 70 " On Psalm xxvi. II. Is the Active Life more Meritorious than the Contemplative? III. Is the Active Life a Hindrance to the Contemplative Life? Cardinal Cajetan, On the True Interior Life S. Augustine, Sermon, CCLVI., v. 6 IV. Does the Active Life precede the Contemplative? I Is the Active Life preferable to the Contemplative? The Lord …
St. Thomas Aquinas—On Prayer and The Contemplative Life The Preface to the Commandments
And God spake all these words, saying, I am the LORD thy God,' &c. Exod 20: 1, 2. What is the preface to the Ten Commandments? The preface to the Ten Commandments is, I am the Lord thy God.' The preface to the preface is, God spake all these words, saying,' &c. This is like the sounding of a trumpet before a solemn proclamation. Other parts of the Bible are said to be uttered by the mouth of the holy prophets (Luke 1: 70), but here God spake in his own person. How are we to understand that, God spake, …
Thomas Watson—The Ten Commandments Of the Trinity and a Christian, and of the Law and a Christian.
EDITOR'S ADVERTISEMENT. These two short treatises were found among Mr. Bunyan's papers after his decease. They probably were intended for publication, like his 'Prison Meditations' and his 'Map of Salvation,' on a single page each, in the form of a broadside, or handbill. This was the popular mode in which tracts were distributed; and when posted against a wall, or framed and hung up in a room, they excited notice, and were extensively read. They might also have afforded some trifling profit to aid …
John Bunyan—The Works of John Bunyan Volumes 1-3 Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions …
John Cunningham—The Ordinance of Covenanting Of the Public Fast.
A public fast is when, by the authority of the magistrate (Jonah iii. 7; 2 Chron. xx. 3; Ezra viii. 21), either the whole church within his dominion, or some special congregation, whom it concerneth, assemble themselves together, to perform the fore-mentioned duties of humiliation; either for the removing of some public calamity threatened or already inflicted upon them, as the sword, invasion, famine, pestilence, or other fearful sickness (1 Sam. vii. 5, 6; Joel ii. 15; 2 Chron. xx.; Jonah iii. …
Lewis Bayly—The Practice of Piety Mount Zion.
"For ye are not come unto a mount that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard entreated that no word more should be spoken unto them: for they could not endure that which was enjoined, If even a beast touch the mountain, it shall be stoned; and so fearful was the appearance, that Moses said, I exceedingly fear and quake: but ye are come unto Mount Zion, and unto …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews The Second Coming of Christ.
^A Matt. XXIV. 29-51; ^B Mark XIII. 24-37; ^C Luke XXI. 25-36. ^b 24 But in those days, ^a immediately after the { ^b that} ^a tribulation of those days. [Since the coming of Christ did not follow close upon the destruction of Jerusalem, the word "immediately" used by Matthew is somewhat puzzling. There are, however, three ways in which it may be explained: 1. That Jesus reckons the time after his own divine, and not after our human, fashion. Viewing the word in this light, the passage at II. Pet. …
J. W. McGarvey—The Four-Fold Gospel John's Introduction.
^D John I. 1-18. ^d 1 In the beginning was the Word [a title for Jesus peculiar to the apostle John], and the Word was with God [not going before nor coming after God, but with Him at the beginning], and the Word was God. [Not more, not less.] 2 The same was in the beginning with God. 3 All things were made through him [the New Testament often speaks of Christ as the Creator--see ver. 10; I. Cor. viii. 6; Col. i. 13, 17; Heb. i. 2]; and without him was not anything made that hath been made. [This …
J. W. McGarvey—The Four-Fold Gospel John the Baptist
Matt. iii. 1-17; iv. 12; xiv. 1-12; Mark i. 1-14; vi. 14-29; Luke i. 5-25, 57-80; iii. 1-22; ix. 7-9; John i. 19-37; iii. 22-30. 72. The first reappearance of Jesus in the gospel story, after the temple scene in his twelfth year, is on the banks of the Jordan seeking baptism from the new prophet. One of the silent evidences of the greatness of Jesus is the fact that so great a character as John the Baptist stands in our thought simply as accessory to his life. For that the prophet of the wilderness …
Rush Rhees—The Life of Jesus of Nazareth Links Exodus 19:6 NIV
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