But if you will listen carefully to his voice and do everything I say, I will be an enemy to your enemies and a foe to your foes. Sermons
The language in this passage is very strong, and may occasion difficulty. "Provoke him not, for he will not pardon your transgressions; for my name is in him." If this angel is the Son of God, he who afterwards became incarnate for man's salvation, and who died to procure forgiveness for us, it startles us to hear of him - "he will not pardon your transgressions." When we think, too, on what God's name imports - on the revelation subsequently made of it, - "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin," etc., it astonishes us to learn that this angel, in whom the name is, will not pardon Israel's sin. The history, also, may be thought to create difficulties. For, undeniably, the Israelites were often pardoned. They were, in truth, continually being pardoned; for, "stiff-necked" as they were, they could not have stood for a day in their covenant, had not God's mercy been constantly extended to them. It is plain, therefore, from the nature of the case, that the expression is not to be taken absolutely; the sense in which it is to be understood well deserves investigation. I. IN WHAT SENSE TRUE OF ISRAEL. The general meaning is, as stated above, that the angel would not look lightly on their offences, would not pass them over, but would severely punish them. This accorded with the constitution under which they were placed, to which it belonged, that "every transgression and disobedience" should "receive a just recompense of reward" (Hebrews 2:2). The context suggests, or admits of, the following qualifications - 1. The statement refers, it will be observed, to what the angel will do when "provoked" - to what will happen when his wrath is "kindled" against Israel (cf. Psalm 78:21, 49, 50, 59, etc.). But how long did this Divine conductor bear with Israel before permitting his wrath to be thus kindled against them! He was "slow to anger." What pardon was implied in his very long-suffering! 2. The transgressions alluded to are not ordinary offences - not the sins of infirmity and short-coming which mark the lives even of the best - but such outstanding acts of transgression as are mentioned in the context - fundamental breaches of the covenant. These were the sins which would specially provoke the angel (cf. Deuteronomy 32:5, 15-28). They would be "surely" punished. 3. The general assertion that transgressions will not be pardoned does not imply that there is no room left for intercession and repentance; that, e.g., an alteration in the spiritual conditions might not procure, if not remission, at least a sensible alleviation of the penalty; that prayer, proceeding from a contrite heart, might not obtain the removal of affliction, or the restoration of the penitent to Divine favour. Great severity, nevertheless, attaches to this announcement. The history is the best commentary upon it. It is literally true that, after the ratification of the covenant at Sinai, no serious transgression of Israel was allowed to go unpunished. In no case did even repentance avail wholly to avert chastisement. At most, the penalty was lightened, or shortened in duration. Thus, on the occasion of the sin of the golden calf, the earnest intercession of Moses availed to save the people from destruction, and obtained from God the promise that he would still go with them; but it did not save the idolaters from being smitten with the sword of Levi (Exodus 32:28), or prevent the Lord from still "plaguing" the people "because they made the calf, which Aaron made" (Exodus 32:35). Cf. later instances, e.g., Nadab and Abihu (Leviticus 10:1-8); the murmuring at Taberah (Numbers 11:1-3); the lusting at Kibroth-hattaavah (Numbers 11:4-35); the rebellion at Kadesh, punished by the rejection of that whole generation (Numbers 13., 14.); the revolt of Korah (Numbers 16., 17.); the sin at Meribah, when even Moses forfeited his right to enter the land of promise (Numbers 20:1-13); the later murmuring, when the people were punished by fiery serpents (Numbers 21:7-9); the idolatry and fornication of Baal-peor (Numbers 25.). This severity is the more remarkable when we remember how leniently God dealt with the people before the ratification of the covenant with Sinai. "All murmurings before they came to Sinai were passed over, or merely rebuked; all murmurings and rebellions after Sinai bring down punishment and death" (Kitto). We trace the same principle of dealing through the whole history of the Old Testament. David, e.g., is personally forgiven for his sin of adultery; but the temporal penalty is not remitted (2 Samuel 12.). He is punished on a later occasion for numbering the people, and has the choice given him of three evils; and this, notwithstanding his sincere repentance (2 Samuel 24.). So Manasseh is said to have "filled Jerusalem with innocent blood, which the Lord would not pardon" (2 Kings 24:5). The congruity of this strict dealing with a dispensation of law is sufficiently obvious; and, in the light of the examples quoted, the language of the text will not be felt to be too strong. II. HOW FAR TRUE UNDER THE GOSPEL. The Gospel, as befits its nature, places in the forefront, not the declaration that God will not pardon sin, but the announcement of the terms on which he will pardon. It is a declaration of mercy to those who are viewed as already under wrath - the law having accomplished its design of convincing men of sin. The terms, however, on which the Gospel proposes to grant forgiveness are of such a nature as fully to establish the truth underlying this text; viz., that God, as a God of holiness, will not clear the guilty (cf. Exodus 34:7). 1. This truth is the presupposition of the Gospel Else whence its demand for atonement? Why is sin not simply condoned - not simply waived aside as something admitting of unconditional pardon? In view of the fact that the Gospel absolutely refuses pardon save on the ground of "the shedding of blood," it certainly cannot be accused of making light of guilt, or of ignoring its relations to justice. God remains the just God, even while he is the Saviour (Romans 3:26). Stated otherwise, it is on the ground of the principle in the text, that a Gospel is needed. "The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men" (Romans 1:18). No clearing of the guilty here. The principle in question is the general principle of God's moral administration (Romans 2:6-12). 2. This truth still applies in its rigour to those who "disobey" the Gospel. For these there is no pardon. There remains for them only judgment and fiery indignation (Hebrews 10:27). So solemn is the truth that "there is none other name under heaven given among men whereby we must be saved" (Acts 4:12). 3. Even believers, notwithstanding that they receive spiritual pardon, must not expect to escape temporal chastisements, appropriate to their offences. So far as sin's penalties are bound up with natural law it is certain that they will not escape them. They may be spiritually pardoned, yet, as respects the temporal penalty, may, like Esau, find no place for repentance, though they seek it carefully with tears (Hebrews 12:17). God alone is judge of how far, and with what measure of benefit to the individual, and of glory to himself, he can remit temporal chastisements (Exodus 33:19). Respect will doubtless be had to the circumstances under which the sin was committed, to the depth and sincerity of the repentance, to the publicity of the scandal (cf. 2 Samuel 12:14), to the moral benefit likely to accrue, etc. 4. Hypocritical professors of Christ's name will be dealt with according to this rule. They will be punished with special severity (Matthew 24:51). III. HOW RECONCILABLE WITH GOD'S REVEALED ATTRIBUTE OF MERCY. Our thoughts revert to the revelation of God's name in ch. 34:6, 7. The attributes of mercy occupy the foreground, yet not to the denial of the sternness of holiness, which, in the latter clauses, finds distinct expression. "Forgiving iniquity and transgression and sin, and that will by no means clear the guilty, visiting the iniquity of the fathers," etc. God's mercy to Israel was exhibited compatibly with what has been seen to be the meaning of the text - (1) In his great long-suffering in bearing with their provocations. (2) In his turning aside the fierceness of his anger, in answer to earnest intercession, or when signs were shown of repentance. (3) In limiting the measure of his wrath - either by exchanging a severer penalty for a lighter one, or by shortening the time of infliction. Cf. Psalm 78:38 - "But he, being full of compassion, forgave their iniquity, and destroyed them not, yea, many a time turned he his anger away and did not stir up all his wrath. For he remembered that they were but flesh," etc. (4) In granting spiritual pardons, even when temporal penalties were not revoked. (5) In restoring the penitent to favour, after punishment had taken effect in inducing contrition. (6) In keeping covenant with the children, even when rejecting the fathers. (7) The full reconciliation is seen in the Gospel, in the fact of the atonement. - J.O. To bring thee into the place which I have prepared. The angel, the way, the prepared place. It is the Divine key to the mystery of life. Life is emphatically a way. Not by the way of the sea — a prompt and easy path — but by the way of the wilderness, of old God led His pilgrims. The vision of the angel in the way lights up the wilderness. Consider the suggestion of the text as to — I. The pilgrim's CONDITION. God's children must be pilgrims, because this world is not good enough, not bright enough, not capable of being blessed enough, for the pilgrim in his home. For — 1. The instructed soul sees the touch of essential imperfection and the bounds of close limitation in everything here. 2. There is a constant aching of the heart through memory and hope. 3. Life is a pilgrimage because it is far away from the Friend whom we supremely love. II. The pilgrim's GUIDE. 1. God has sent His angel before us in the person of His Son. 2. He sends His angel with us in the person of the Holy Ghost. III. The pilgrim's WAY TO THE PILGRIM'S HOME. 1. It is a way of purposed toil and difficulty, of wilderness, peril, and night. Suffer we must in the wilderness; the one question is, Shall it be with or without the angel of the Lord? 2. It is a way of stern, uncompromising duty. God asks us now simply to do and to bear, and to wait to see the whole reason and reap the whole fruit on high. We must train ourselves to the habit of righteous action, and leave the results to God and eternity. 3. It is a way of death. God promises to none of us an immunity from death. The shadow hangs round life as a drear monitor to all of us. He only who can eye it steadily and fix its form will see that it is angelic and lustrous with the glory beyond. The grave is but the last step of the way by which the angel leads us to the place which He has prepared. () I. THERE IS A DIVINE WAY. 1. Through the wilderness. 2. Beset with enemies. 3. Many privations. 4. Contrary to mere human liking.God's way is not our way! Ours may be pleasant at first but bitter at last, but God's way is the reverse; and yet not exactly, for sweets are graciously mingled with the bitters. There is hunger, but there is manna. There is thirst, but there is clear water from the smitten rock. There is perplexity, but there is an angel to guide and protect. II. THIS WAY LEADS TO DIVINELY-PREPARED PLACES. Heaven is a specially prepared place. "I go to prepare a place for you." A place in the best of all places. A home in the best of homes. A dwelling-place where all the abodes are mansions. A seat where all the seats are thrones. A city where all the citizens are kings. What matters it though the way be long and sometimes dreary, so long as the place is so attractive; and we cannot fail to reach it if we obey Divine directions. III. THE TRAVELLERS ON THIS WAY ARE FAVOURED WITH A DIVINE GUIDE. Jesus Christ, the Angel of the new covenant, is fully competent to direct and protect. He has trodden every inch of the way. IV. DIVINE PROMISES ARE CONTINGENT ON THE FAITHFUL PURSUIT OF DIVINE METHODS (ver. 21). The Divine methods are — Caution, obedience, self-restraint, and the entire destruction of all that has the remotest tendency to damage the moral nature. () 1. Equal with God.(1) Bearing the Divine name; "My name is in Him." The incommunicable covenant name of Jehovah.(2) Performing Divine actions; "Mine angel shall go," etc., "I will cut them off." So New Testament, "I and My father are one." 2. Distinct from the personality of the speaker, "I send," so New Testament, "The Father which sent Me." II. HIS OFFICE WAS TO CONDUCT THE COVENANT PEOPLE TO THE FULFILMENT OF GOD'S COVENANT ENGAGEMENT. 1. Providence. "To keep thee in the way." So Christ "upholds all things by the word of His power." "In Him all things consist." Generally and particularly He preserves those who trust in Him (John 10:28). 2. Redemption. "To bring thee into the place which I have prepared." Israel's redemption is only half accomplished as yet. So Christ's eternal redemption is not complete till the last enemy is destroyed (John 14:2, 3). III. THE PROPER ATTITUDE TOWARDS HIM. 1. Fear. Carefulness not to displease Him. Christ is the Saviour of those only who believe in Him. To others He is a "savour of death unto death." 2. Obedience. "Obey His voice." So says the Father in the New Testament (Matthew 17:5); and Himself (Matthew 28:20). This implies (1)Trust in His person.(2)Subjection to His authority.(3)The prosecution of His commands.IV. THE REWARD OF OBEDIENCE TO HIM (vers. 22, 23). 1. Identification and sympathy with us in our cause. "I will be an enemy," etc. 2. Victory over our foes (1 Corinthians 15:57), world, flesh, devil, death, etc. 3. Inheritance in the promised land.Learn — 1. (2 Timothy 1:9), That God's grace has been manifested in Jesus Christ from the beginning of the world. 2. That God's grace has been, through Jesus Christ, with His people up to the present moment. 3. And will be till the end of the world. () It is said when the Duke of Wellington, on one occasion, rode up to his retreating army, a soldier happened to see him first and cried out: "Yonder is the Duke of Wellington; God bless him!" and the retreating army had courage to nerve itself afresh and went forward and drove the enemy away. One has said that the Duke of Wellington was worth more at any time than five thousand men. So it would be if we had the Captain of our salvation in front, we would go forward. How gloriously would this Church contend if Christ were visibly in front of them! But the army was sometimes without the Duke of Wellington. There was a place where he could not be. And if Christ were visibly present, He would be present at the same time, only at one church in one locality; it might be in Philadelphia, but what of the thousand other cities? But an unseen Saviour is at the head of the column everywhere. We know He is there. The Captain of our salvation is where two or three are gathered in His Name to inspire us; and to-day, in every city on the face of this globe, where the columns meet to march, His voice sounds "Onward!" in their ears.() Laws without angels would turn life into weary drudgery. Life has never been left without some touch of the Divine presence and love. From the very first this has been characteristic of our history. The solemn — the grand, fact is, that in our life there is an angel, a spirit, a presence; a ministry without definite name and altogether without measurableness! a gracious ministry, a most tender and comforting service, always operating upon our life's necessity and our heart's pain. Let us rest in that conviction for a moment or two until we see how we can establish it by references to facts, experiences, consciousness against which there can be no witness. See how our life is redeemed from baseness by the assumption that an angel is leading it. Who can believe that an angel has been appointed to conduct a life which must end in the grave? The anticlimax is shocking; the suggestion is charged with the very spirit of profanity. If an angel is leading, us, is he leading us to the grave? What is it within us that detests the grave, that turns away from it with aversion, that will not be sent into so low and mean a prison? It is "the Divinity that stirs within us." Then again, who could ask an angel to be a guest in a heart given up to evil thoughts and purposes? Given the consciousness that an angel is leading us, and instantly a series of preparations must be set up corresponding with the quality and title of the leading angel of our pilgrimage. We prepare for some guests. According to the quality of the guest is the range and costliness of our preparation. Whom our love expects our love provides for. When we are longing for the coming one, saying, "The presence will make the house the sweeter and the brighter, and the speech will fill our life with new poetry and new hope. Oh, why tarry the chariot wheels?" then we make adequate — that is to say, proportionate — preparation. The touch of love is dainty, the invention of love is fertile, the expenditure of love is without a grudge or a murmur, — another touch must be given to the most delicate arrangement; some addition must be made to the most plentiful accommodation; love must run over the programme just once more to see that every line is worthily written. Then the front door must be opened widely, and the arms and the heart, and the whole being to receive the guest of love. And that is so in the higher regions. If an angel is going to lead me, the angel must have a chamber in my heart prepared worthy of myself. Chamber! — nay, the whole heart must be the guest-room; he must occupy every corner of it, and I must array it with robes of purity and brightness that he may feel himself at home, even though he may have come from heaven to do some service for my poor life. Any appeal that so works upon every kind of faculty, upon imagination, conscience, will, force, must be an appeal that will do the life good. It calls us to perfectness, to preparedness, to a nobility corresponding in some degree with the nobility of the guest whom we entertain. The Divine presence in life, by whatever name we may distinguish it, is pledged to two effects, supposing our spirit and our conduct to be right. God undertakes our cause as against our enemies. Would we could leave our enemies in His hands! I do not now speak altogether of merely human enemies — because where there is enmity between man and man, though it never can be justified, yet it admits of such modification in the system of words as to throw responsibility upon both sides — but I speak of other enemies, — the enmity expressed by evil desire, by the pressure of temptation, by all the array against the soul's health and weal of the principalities of the power of the air, the princes of darkness, the spirits of evil. Send the angel to fight the angel; let the angel of light fight the angel of darkness. The second effect to which the Divine presence in our life is pledged is that we shall be blessed with the contentment which is riches. Thus we have mysteries amongst us which the common or carnal mind cannot understand. Men asking God's blessing upon what appears to be unblest poverty — men saying it is enough when we can discover next to nothing in the hand uplifted in recognition of Divine goodness. Thus we hear voices coming from the bed of affliction that have in them the subdued tones of absolute triumph; thus the sick-chamber is turned into the church of the house, and if we would recover from dejection, and repining, and sorrow, we must go to the bedside of affliction and learn there how wondrous is the ministry of God's angel, how perfecting and ennobling the influence of God's grace.()
People Amorites, Canaanites, Hittites, Hivite, Hivites, Jebusites, Moses, PerizzitesPlaces Euphrates River, Mount Sinai, Red Sea, Sea of the PhilistinesTopics Adversaries, Adversary, Attentively, Carefully, Diligently, Distressed, Distressing, Ear, Enemies, Enemy, Enmity, Fighting, Hast, Hearken, Indeed, Listen, Obey, Oppose, Says, Speak, Truly, Voice, WhateverOutline 1. Of slander, false witness, and partiality
4. Of charitableness
6. Of justice in judgment
8. Of taking bribes
9. Of oppressing a stranger
10. Of the year of rest
12. Of the Sabbath
13. Of idolatry
14. Of the three feasts
18. Of the blood and the fat of the sacrifice
20. An angel is promised, with a blessing, if they obey him
Dictionary of Bible Themes Exodus 23:22 1335 blessing
8728 enemies, of Israel and Judah Exodus 23:20-23 5597 victory, act of God Library The Feast of Ingathering in the End of the Year
'And the feast of harvest, the first-fruits of thy labours, which them hast sown In thy field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field.' --EXODUS xxiii. 16. The Israelites seem to have had a double beginning of the year--one in spring, one at the close of harvest; or it may only be that here the year is regarded from the natural point of view--a farmer's year. This feast was at the gathering in of the fruits, which was …
Alexander Maclaren—Expositions of Holy ScriptureWesley Clothes French Prisoners
Monday, October 1 (Bristol).--All my leisure time, during my stay at Bristol, I employed in finishing the fourth volume of "Discourses"; probably the last which I shall publish. Monday, 15--l walked up to Knowle, a mile from Bristol, to see the French prisoners. About eleven hundred of them, we are informed, were confined in that little place, without anything to lie on but a little dirty straw, or anything to cover them but a few foul thin rags, either by day or night, so that they died like rotten …
John Wesley—The Journal of John Wesley The Consecration of Joy
'And the Lord spake unto Moses, saying, 34. Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. 35. On the first day shall be an holy convocation: ye shall do no servile work therein. 36. Seven days ye shall offer an offering made by fire unto the Lord; on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall …
Alexander Maclaren—Expositions of Holy Scripture The Wonderful.
Isaiah ix:6. HIS name shall be called "Wonderful" (Isaiah ix:6). And long before Isaiah had uttered this divine prediction the angel of the Lord had announced his name to be Wonderful. As such He appeared to Manoah. And Manoah said unto the angel of Jehovah, What is thy name, that when thy sayings come to pass we may do thee honor. And the angel of Jehovah said unto Him "why askest thou thus after my name, seeing it is Wonderful" (margin, Judges xiii:17-18). This angel of Jehovah, the Person who …
Arno Gaebelein—The Lord of Glory The Lord's Prayer.
(Jerusalem. Thursday Night.) ^D John XVII. ^d 1 These things spake Jesus; and lifting up his eyes to heaven [the action marked the turning of his thoughts from the disciples to the Father], he said, Father, the hour is come [see pp. 116, 440]; glorify thy Son, that the son may glorify thee: 2 even as thou gavest him authority over all flesh, that to all whom thou hast given him, he should give eternal life. [The Son here prays for his glorification, viz.: resurrection, ascension, coronation, etc., …
J. W. McGarvey—The Four-Fold Gospel Parable of the Good Samaritan.
(Probably Judæa.) ^C Luke X. 25-37. ^c 25 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? [For the term lawyer see pp. 313, 314, The lawyer wished to make trial of the skill of Jesus in solving the intricate and difficult question as to how to obtain salvation. Jesus was probably teaching in some house or courtyard, and his habit of giving local color to his parables suggests that he was probably in or near Bethany, through …
J. W. McGarvey—The Four-Fold Gospel Appendix viii. Rabbinic Traditions About Elijah, the Forerunner of the Messiah
To complete the evidence, presented in the text, as to the essential difference between the teaching of the ancient Synagogue about the Forerunner of the Messiah' and the history and mission of John the Baptist, as described in the New Testaments, we subjoin a full, though condensed, account of the earlier Rabbinic traditions about Elijah. Opinions differ as to the descent and birthplace of Elijah. According to some, he was from the land of Gilead (Bemid. R. 14), and of the tribe of Gad (Tanch. on …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Second Series of Parables - the Two Parables of Him who is Neighbour to Us: the First, Concerning the Love That, Unasked, Gives in Our
THE period between Christ's return from the Feast of the Dedication' and His last entry into Jerusalem, may be arranged into two parts, divided by the brief visit to Bethany for the purpose of raising Lazarus from the dead. Even if it were possible, with any certainty, chronologically to arrange the events of each of these periods, the variety and briefness of what is recorded would prevent our closely following them in this narrative. Accordingly, we prefer grouping them together as the Parables …
Alfred Edersheim—The Life and Times of Jesus the Messiah Love in the Old Covenant.
"A new commandment I give unto you, that ye love one another."-- John xiii. 34. In connection with the Holy Spirit's work of shedding abroad the love of God in our hearts, the question arises: What is the meaning of Christ's word, "A new commandment I give unto you"? How can He designate this natural injunction, "To love one another," a new commandment? This offers no difficulty to those who entertain the erroneous view that during His ministry on earth Christ established a new and higher religion, …
Abraham Kuyper—The Work of the Holy Spirit Palestine Eighteen Centuries Ago
Eighteen and a half centuries ago, and the land which now lies desolate--its bare, grey hills looking into ill-tilled or neglected valleys, its timber cut down, its olive- and vine-clad terraces crumbled into dust, its villages stricken with poverty and squalor, its thoroughfares insecure and deserted, its native population well-nigh gone, and with them its industry, wealth, and strength--presented a scene of beauty, richness, and busy life almost unsurpassed in the then known world. The Rabbis never …
Alfred Edersheim—Sketches of Jewish Social Life Exhortations to those who are Called
IF, after searching you find that you are effectually called, I have three exhortations to you. 1. Admire and adore God's free grace in calling you -- that God should pass over so many, that He should pass by the wise and noble, and that the lot of free grace should fall upon you! That He should take you out of a state of vassalage, from grinding the devil's mill, and should set you above the princes of the earth, and call you to inherit the throne of glory! Fall upon your knees, break forth into …
Thomas Watson—A Divine Cordial The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament In the Temple at the Feast of Tabernacles.
(October, a.d. 29.) ^D John VII. 11-52. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt …
J. W. McGarvey—The Four-Fold Gospel Concerning Justification.
Concerning Justification. As many as resist not this light, but receive the same, it becomes in them an holy, pure, and spiritual birth, bringing forth holiness, righteousness, purity, and all those other blessed fruits which are acceptable to God: by which holy birth, to wit, Jesus Christ formed within us, and working his works in us, as we are sanctified, so are we justified in the sight of God, according to the apostle's words; But ye are washed, but ye are sanctified, but ye are justified in …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join …
Hugh Binning—The Works of the Rev. Hugh Binning Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament How to Make Use of Christ as the Truth, when Error Prevaileth, and the Spirit of Error Carrieth Many Away.
There is a time when the spirit of error is going abroad, and truth is questioned, and many are led away with delusions. For Satan can change himself into an angel of light, and make many great and fairlike pretensions to holiness, and under that pretext usher in untruths, and gain the consent of many unto them; so that in such a time of temptation many are stolen off their feet, and made to depart from the right ways of God, and to embrace error and delusions instead of truth. Now the question is, …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life A Discourse of Mercifulness
Blessed are the merciful, for they shall obtain mercy. Matthew 5:7 These verses, like the stairs of Solomon's temple, cause our ascent to the holy of holies. We are now mounting up a step higher. Blessed are the merciful . . '. There was never more need to preach of mercifulness than in these unmerciful times wherein we live. It is reported in the life of Chrysostom that he preached much on this subject of mercifulness, and for his much pressing Christians to mercy, he was called of many, the alms-preacher, …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament The Best Things Work for Good to the Godly
WE shall consider, first, what things work for good to the godly; and here we shall show that both the best things and the worst things work for their good. We begin with the best things. 1. God's attributes work for good to the godly. (1). God's power works for good. It is a glorious power (Col. i. 11), and it is engaged for the good of the elect. God's power works for good, in supporting us in trouble. "Underneath are the everlasting arms" (Deut. xxxiii. 27). What upheld Daniel in the lion's den? …
Thomas Watson—A Divine Cordial Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament Links Exodus 23:22 NIV
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