Exodus 3:13
Then Moses asked God, "Suppose I go to the Israelites and say to them, 'The God of your fathers has sent me to you,' and they ask me, 'What is His name?' What should I tell them?"
Sermons
A Necessary InquiryJ. Parker, D. D.Exodus 3:13
God-Directed SpeakingChristian HeraldExodus 3:13
God's Servants Report God's WordsSpurgeon, Charles HaddonExodus 3:13
LessonsJ. S. Exell, M. A.Exodus 3:13
Ministerial Difficulties to be AnticipatedJ. S. Exell, M. A.Exodus 3:13
Moses' DifficultyProf. Gaussen.Exodus 3:13
What Shalt I Say unto ThemJ. S. Exell, M. A.Exodus 3:13
What to PreachChristian HeraldExodus 3:13
Why Did Moses Ask the Name of God?J. S. Exell, M. A.Exodus 3:13
Hindrances to Service and How God Removes ThemJ. Urquhart Exodus 3:11-17
The Proper Name of GodH.T. Robjohns Exodus 3:13-15
The Second DifficultyD. Young Exodus 3:13-17














Moses feels that when he goes among his brethren, one of their first questions will be as to the name of this God of Abraham, Isaac, and Jacob. Consider -

I. HOW IT WAS THAT THE POSSIBILITY OF SUCH A QUESTION WAS SUGGESTED TO HIS MIND. All the deities of the other nations had names, and doubtless the gods of Egypt were well known by name to the Israelites. Part of the glory of each nation came from the fact that it was under the protection and favour of so renowned a being as its God. The feeling of Moses in asking this question may be illustrated from the clamour of the Ephesian mob against Paul. The Ephesians felt that it was a great deal to be able to say that Diana had a special interest in them. And so it seemed to Moses a reversal of the proper order of things to go to his brethren with no more indication of the Being who had sent him, than that he had been historically connected with Abraham, Isaac and Jacob. Moses could not believe that his own people would rest contented with such a representation as this; indeed, we may very reasonably go further, and assume that he himself was anxious to know the name of this unnamed God. He was not yet filled with the light and power of the pure monotheistic conception. Certainly he had just felt what real might there was with the God of his fathers, and probably there was no shadow of doubt in his mind that this God was powerful far beyond any of the rest; but he had yet to learn that he was God alone, and that all other deities, however imposing, were nothing more than the fictions of degraded and wayward imagination. When we bear in mind that Moses was only at the beginning of his personal acquaintance with God, then we shall see that there was nothing wonderful or unreasonable, from the point of his attainments at the time, in asking such a question. Observe also that the very question is a revelation of how ignorant the Israelites were of God. How clear the proof is that the thought of God, as Jehovah, came down from above, and did not rise out of the corrupted hearts of men. When we have much to do with persons, it is a matter of necessity to have names for them, and if they give us none, we must make them for ourselves. But the Israelites had no transactions with God, save as he came down and pressed his presence upon them; and even then all that they could see was such power as became manifest to the senses. It is very certain that if God had not revealed this name, there was no faculty among the Israelites to invent it.

II. THE GIVING OF THE NAME. We must bear in mind the purpose for which the name was given. The question at once suggests itself - Would God have given this name, if he had not been asked? To this perhaps the best answer is that the difficulty out of which the question rose was sure to be felt, even if the question itself was not asked. Some name of the kind assuredly became needed for distinguishing purposes. It was a name as helpful to the people of idolatrous nations as to Israel itself. An Egyptian or a Philistine could say, "The Hebrews call their God Jehovah." What the Israelite understood by the name in itself, is, we may fairly say, a point impossible to settle. The wisdom of God is certainly evident in giving a name which, while it so well served a temporary purpose, remains still to suggest matters which no lapse of time can ever render indifferent. It is vain to discuss the form of the expression, with the aim of tying it down to mean some particular aspect of the Divine nature, to the exclusion of others. Far better is it for Christians to take it - and thus, surely, devout Israelites would take it - as suggesting all that it is fitted to suggest. There is the name; some will put into it more, and some less, but no one can pretend that he has filled it with the fulness of its import. It would be very helpful for the Israelites always to bear in mind the occurrence of the first person in this great distinguishing name. The God of Abraham, Isaac and Jacob, is one who can say "I." He is not represented by some dumb idol, voiceless save through the traditions of those who worship it. He who says "I am" thus registers in Holy Writ an expression which will have meaning and suggestiveness in every language under heaven. What an intimation is given to us of the permanent value of the expression when we come upon it so suddenly in the discussion between Jesus and the Jews! They had spoken haughtily concerning great names in the past - the dead Abraham and the dead prophets; when straightway, as by the breath of his mouth, Jesus shrivels up the glories of all mere mundane history by his declaration, "Before Abraham was, I am." (John 8:58.) Abraham and all the rest of us have come into existence. But Jesus is one who, even here below, with the knowledge of what happened at Bethlehem, has that in him whereby he can say, "I am."

III. THE GIVING OF THIS NAME MADE IT NEEDFUL TO REITERATE AND EMPHASISE THE NAME ALREADY GIVEN. There is nothing to indicate that the name for which Moses asked was to be mentioned to the Israelites unless they applied for it. The real necessity and value of it belonged to the future rather than the present. The name already given was the name of urgent importance for the present need. It could not for a moment sink into the background even before the name "I am." The one thing needful for Israel, at this time, was to get them into the past, and to bring before their minds with all possible freshness and impressiveness, the actions, the purposes and the claims of the God who had dealt with Abraham, Isaac and Jacob. Of what avail is it to know that there is an eternal immutable God, unless we, in our mutability, in our melancholy experiences of time, are brought into helpful connection with him? We may ponder over the name Jehovah without coming to any knowledge of the God of Abraham, Isaac and Jacob; but if we only begin by a devout consideration of the narrative concerning these men, then assuredly we shall come at last to a profitable and comforting knowledge of God. There are many good purposes to be served by studying the differences between created and uncreated existence, and by making ourselves acquainted with those subtle speculations concerning the Divine nature which have fascinated and too often tantalised the greatest intellects among men; and yet all these are as nothing unless from our acquaintance with them we advance, still searching and seeking, to a personal knowledge of the God and Father of our Lord Jesus Christ. It is well to have our minds lifted up to lofty conceptions; it is better still, coming to the Father through Christ, to have our hearts nourished, gladdened and consoled. - Y.

What shall I say unto them?
I. MINISTERS MUST ANTICIPATE DIFFICULTIES IN THE PERFORMANCE OF THEIR LIFE-MISSION.

1. Arising from prejudice in reference to the man.

2. Arising from scepticism in reference to the truth.

3. Arising from lethargy in reference to the mission.

II. TO OVERCOME THESE DIFFICULTIES MINISTERS MUST SEEK DIRECTION FROM GOD.

1. Divine recognition of ministerial difficulty. He will not reject any who seek His aid.

2. Divine sympathy with ministerial difficulty.

(1)Manifested by the gift of heavenly vision (ver. 2).

(2)Manifested by the gift of needful instruction (vers. 15-17).

(3)Manifested by the gift of holy companionships (ver. 12).Such a manifestation of Divine sympathy ought to inspire every minister with spirit and fortitude for his work. They that are for him, are more than all that can be against him.

(J. S. Exell, M. A.)

1. Not to instruct his ignorance. He had not forgotten God in Egypt.

2. Not to gratify his curiosity.

3. But to satisfy Israel.Error has many gods, he therefore wanted to know how he might prove to the enslaved nation that he came in the name of the True One.

(J. S. Exell, M. A.)

1. It is good for a minister to know on whose business he is going.

2. God's answer to one objection oftentimes begets another in His servants.

3. Dissatisfaction of men about God's instruments is very probable.

4. God's servants very reasonably expect that He will clear up all doubt as to His name, and their duty.

(J. S. Exell, M. A.)

I. SHALL I SAY UNTO THEM TRUTHS THAT ARE IN HARMONY WITH THEIR DEPRAVED CONDITION? No; ministers are not to preach doctrines in harmony with the depraved tastes of men — but to awaken them from their sin, by the proclamation of the Divine name and freedom.

II. SHALL I GIVE THEM AN ARGUMENTATIVE DISCOURSE? It would be necessary for Moses to convince the Israelites that he was divinely commissioned — and the chief use that a minister can make of logic is to prove the divinity of his call to the ministry.

III. SHALL I GIVE THEM A SENSATIONAL DISCOURSE? Had Moses done this he might have aroused a wave of feeling, but it would soon have subsided into calm. The freedom of the nation would not have been achieved in this way. The sensational preachers of the world are not doing the most towards the moral freedom of the race.

IV. SHALL I SAY UNTO THEM HOW CLEVER I AM? Moses had humbled himself before God. And men humble before God are generally so before their fellows. Ministers should not make a display of their learning-such conduct will never accomplish the freedom of souls.

V. SHALL I TELL THEM ABOUT THE CROSS OF JESUS? "Yes," replies the penitent sinner; "that is what I want." "Yes," replies the aged believer; "that is the charm of my soul." Preach the Cross as the emancipation of the world. Not ourselves, but Christ Jesus the Lord.

(J. S. Exell, M. A.)

Christian Herald.
I remember being asked by the late Dr. McLeod, who was head physician in one of the Government asylums, if I would preach to some of the inmates. "What kind of men are they?" I inquired. "Oh, mostly sailors; and if you accept the invitation to preach to them, you must make up your mind to stand a good knock or two, perhaps even a blow in the face; but if you wish to make friends with them, you must take no notice of it." "I am not a bit afraid of them," I replied; "if they be sailors I shall speak to them as sailors, and I am sure they will not teach me.". I went and spoke to them. There was no attempt to molest me, but many of the poor fellows came up to me afterwards and thanked me for what I said. Some declared that what they liked about me was that I spoke to them as sailors. No one who had ever spoken to them before had done so. Their former visitors had seemed to believe all that they were told, that they were kings, dukes, and earls, but I had spoken to them as sailors, to their true selves, and though insane, they felt that I was speaking the truth. Similarly we must speak to sinners as being just what they are.

(Christian Herald.)

Christian Herald.
A man in America died, who had long been renowned for wickedness. His intellectual abilities were of no mean order; his property was considerable, and he had belonged to a family of good position. By the practice of every kind of dissipation he had achieved an evil notoriety, and gloried in being considered the most fascinating and dangerous roue in the country. This being so, his associates resolved upon giving him a funeral worthy of his reputation. As one means of ensuring this, they invited one of the most eminent Presbyterian ministers in the region to deliver the funeral discourse. To the surprise of many, after some little hesitation, he consented. On the day and at the hour appointed the country church was crowded to overflowing by an assembly composed of the relatives, friends, and companions of the deceased, together with a mixed multitude drawn from far and near by curiosity to hear what such a minister could find to say of such a man. Punctual to the moment, the tall form of the clergyman ascended the pulpit, and the service began. There was first the reading of the Scriptures. Then followed a prayer, subdued and tender, for the family and relatives of the deceased. But the announcement of the text fell upon the assembly like a clap of thunder. It was from Luke 16:23: "And in hell he lifted up his eyes, being in torments." The sermon was a most pungent and powerful exhibition of the character, course, and end of a wicked man. It held the assembly spellbound to the very last word; but there was in it not a single direct allusion to the person whose obsequies they had come there to celebrate. In silence and in deep solemnity the congregation dispersed after the service was finished. Some were indignant, but any attempt to excite odium against the preacher was a failure. It was generally thought that in what he had done he was governed by a sense of duty. He was said to have stated afterwards that when he was invited to preach on that occasion he had determined to decline, but, in answer to prayer, received a message which he believed to be from God — "Go — and preach the preaching that I bid thee."

(Christian Herald.)

Words spoken on your own account, without reference to your Lord, will fall to the ground. When the footman goes to the door to answer a caller, he asks his master what he has to say, and he repeats what his master tells him. You and I are waiting-servants in the house of God, and we are to report what our God would have us speak. The Lord gives the soul-saving message, and clothes it with power: He gives it to a certain order of people, and under certain conditions.

( C. H. Spurgeon.)

If Moses had been rejected forty years before, what resistance and what objections might he not expect then? And when he should speak to them of the God of their fathers, and should say to them, "I have seen Him; He has spoken to me, He has made promises to me, He has sent me to you," would they believe him, would they listen to him, would they understand him? It was thus that the apostles of Jesus Christ, when they went to gather together the people of God amid idolaters, had to encounter two classes of enemies; on the one hand, the emperors of Rome, the rich and powerful priests of the old religions, who had their gods, Jupiter, Mars, Mercury, and many more; on the other hand, the nations whom they were sent to convert: there was the greatest difficulty. Read the Acts of the Apostles, and you will readily perceive that the apostles' impediments and persecutions came from the people more than from the emperors and the great men of the world. But do you fully understand the objection that Moses expected from the unbelief of the people? The Israelites had probably become idolaters by living among the Egyptians, who worshipped a great number of gods, each of which had its name, as Ammon, Isis, Osiris, Apis. They shall say to me, What is His name? Is He truly the God of our fathers? Has He said so to thee? We do not see Him; He has forsaken us.

(Prof. Gaussen.)

Before going on any of life's great errands, we should know who has sent us, and what is the business on which we proceed. Inquiries of this kind will lead to a true apprehension of our position, and in not a few cases to a reversion of our daily course. What are you living for? You are hurrying and whirling forward at a tremendous rate, your brain teems upon conceptions, your hand hardly knows a moment's rest, you pursue the bubble, you jostle and compete and envy, you flatter and are flattered, you hoard and you dispense. What does it all mean? Who sketched the map by which yon regulate your pilgrimage? What account can you give of yourself to those who ask the name of your guiding spirit? Take the subject in the light of every-day affairs, and the singular absurdity of not knowing on whose business you are engaged will instantly appear. You meet a .traveller who is professedly engaged in business; you ask him what is his business, and he cannot answer; you ask him whose interests he represents, and no reply is forthcoming; you ask him whither he is bound, and he returns the inquiry with a look of vacancy; — to what conclusion can you come respecting such a person? You instantly feel that the man is a child, and that the child has gone astray. The same thing holds true in the deeper and vaster concerns of life; and he who is wisely and profoundly anxious to know on what basis he is proceeding in commercial transactions, should look beyond the mere detail, and face the great question — upon what principle is my intellectual, emotional, moral, and spiritual life proceeding? Oh man, be persuaded for a moment to tarry in thy impetuous course, and cross-examine thine own heart! Don't be deluded by the whirl and thunder and tempest of an outer life; mistake not commotion for progress, enthusiasm for regeneration, self-applause for the benediction of heaven!

(J. Parker, D. D.)

People
Amorites, Canaanites, Egyptians, Hittites, Hivite, Hivites, Isaac, Israelites, Jacob, Jebusites, Jethro, Moses, Perizzites, Pharaoh
Places
Egypt, Horeb, Midian
Topics
Behold, Fathers, Israelites, Sons
Outline
1. Moses keeps Jethro's flock.
2. God appears to him in a burning bush.
9. He sends him to deliver Israel.
13. The name of God.
15. His message to Israel, and Pharaoh, whose opposition is foretold.
20. He is assured of Israel's deliverance.

Dictionary of Bible Themes
Exodus 3:13

     5877   hesitation

Exodus 3:11-14

     5968   timidity

Exodus 3:11-15

     1443   revelation, OT

Exodus 3:13-14

     5102   Moses, life of

Exodus 3:13-15

     5042   name of God, significance

Library
June 7. "When Ye Go; Ye Shall not Go Empty" (Ex. Iii. 21).
"When ye go; ye shall not go empty" (Ex. iii. 21). When we are really emptied He would have us filled with Himself and the Holy Spirit. It is very precious to be conscious of nothing good in ourselves; but, oh, are we also conscious of His great goodness? We may be ready to admit our own disability, but are we as ready to admit His ability? There are many Christians who can say, "We are not sufficient of ourselves to think anything as of ourselves"; but the number I fear is very small who can say,
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Bush that Burned, and did not Burn Out
'And, behold, the bush burned with fire, and the bush was not consumed.' EXODUS iii. 1 It was a very sharp descent from Pharaoh's palace to the wilderness, and forty years of a shepherd's life were a strange contrast to the brilliant future that once seemed likely for Moses. But God tests His weapons before He uses them, and great men are generally prepared for great deeds by great sorrows. Solitude is 'the mother- country of the strong,' and the wilderness, with its savage crags, its awful silence,
Alexander Maclaren—Expositions of Holy Scripture

The Call of Moses
'Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people the children of Israel, out of Egypt. 11. And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? 12. And He said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. 13. And Moses said unto God, Behold,
Alexander Maclaren—Expositions of Holy Scripture

Fourth Day. Holiness and Revelation.
And when the Lord saw that Moses turned aside to see, He called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. And He said, Draw not nigh hither; put off thy shoes from thy feet, for the place where thou standest is holy ground. And Moses hid his face, for He was afraid to look upon God.'--Ex. iii. 4-6. And why was it holy ground? Because God had come there and occupied it. Where God is, there is holiness; it is the presence of God makes holy. This is the
Andrew Murray—Holy in Christ

May the Tenth God's Use of Men
"I have surely seen the affliction of My people ... come now, therefore, I will send thee." --EXODUS iii. 1-14. Does that seem a weak ending to a powerful beginning? The Lord God looks upon terrible affliction and He sends a weak man to deal with it. Could He not have sent fire from heaven? Could He not have rent the heavens and sent His ministers of calamity and disasters? Why choose a man when the arch-angel Gabriel stands ready at obedience? This is the way of the Lord. He uses human means
John Henry Jowett—My Daily Meditation for the Circling Year

Moses
(Fifth Sunday in Lent.) EXODUS iii. 14. And God said unto Moses, I AM THAT I AM. And now, my friends, we are come, on this Sunday, to the most beautiful, and the most important story of the whole Bible-- excepting of course, the story of our Lord Jesus Christ--the story of how a family grew to be a great nation. You remember that I told you that the history of the Jews, had been only, as yet, the history of a family. Now that family is grown to be a great tribe, a great herd of people, but not
Charles Kingsley—The Gospel of the Pentateuch

Jehovah. The "I Am. "
WHEN Moses in the desert beheld the burning bush God answered his question by the revelation of His name as the "I Am." "And God said unto Moses, I am, that I am: and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Exod. iii:14). He who spake thus out of the bush to Moses was the same who in the fullness of time appeared upon the earth in the form of man. Our Lord Jesus Christ is no less person, than the I AM. If we turn to the fourth Gospel in which the Holy
Arno Gaebelein—The Lord of Glory

Introduction to Ad Afros Epistola Synodica.
(Written About 369.) The synodical letter which follows was written after the accession of Damasus to the Roman see (366). Whether it was written before any Western synod had formally condemned Auxentius of Milan (see Letter 59. 1) may be doubted: the complaint (§10) is rather that he still retains possession of his see, which in fact he did until 374, the year after the death of Athanasius. At any rate, Damasus had had time to hold a large synod, the letter of which had reached Athanasius.
Athanasius—Select Works and Letters or Athanasius

Letter xxv. To Marcella.
An explanation of the ten names given to God in the Hebrew Scriptures. The ten names are El, Elohim, Sabaôth, Eliôn, Asher yeheyeh (Ex. iii. 14), Adonai, Jah, the tetragram JHVH, and Shaddai. Written at Rome 384 a.d.
St. Jerome—The Principal Works of St. Jerome

The Training of a Statesman.
MOSES IN EGYPT AND THE WILDERNESS.--EX. 1:1; 7:5. Parallel Readings. Goodnow, F. J., Comparative Administrative Law. Hist. Bible I, 151-69. And he went out on the following day and saw two men of the Hebrews striving together; and he said to the one who was doing the wrong, Why do you smite your fellow-workman? But he replied, Who made you a prince and a judge over us? Do you intend to kill me as you killed the Egyptian? Then Moses was afraid and said, Surely the thing is known. When, therefore,
Charles Foster Kent—The Making of a Nation

Christian Worship,
PART I In the early days of the Gospel, while the Christians were generally poor, and when they were obliged to meet in fear of the heathen, their worship was held in private houses and sometimes in burial-places under-ground. But after a time buildings were expressly set apart for worship. It has been mentioned that in the years of quiet, between the death of Valerian and the last persecution (A D. 261-303) these churches were built much more handsomely than before, and were furnished with gold
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

The Incarnation.
"In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not any thing made that hath been made. In Him was life; and the life was the light of men. And the light shineth in the darkness; and the darkness apprehended it not. There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the light, that all might believe through him. He was
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I

Philo of Alexandria, the Rabbis, and the Gospels - the Final Development of Hellenism in Its Relation to Rabbinism and the Gospel According to St. John.
It is strange how little we know of the personal history of the greatest of uninspired Jewish writers of old, though he occupied so prominent a position in his time. [173] Philo was born in Alexandria, about the year 20 before Christ. He was a descendant of Aaron, and belonged to one of the wealthiest and most influential families among the Jewish merchant-princes of Egypt. His brother was the political head of that community in Alexandria, and he himself on one occasion represented his co-religionists,
Alfred Edersheim—The Life and Times of Jesus the Messiah

On the Symbols of the Essence' and Coessential. '
We must look at the sense not the wording. The offence excited is at the sense; meaning of the Symbols; the question of their not being in Scripture. Those who hesitate only at coessential,' not to be considered Arians. Reasons why coessential' is better than like-in-essence,' yet the latter may be interpreted in a good sense. Explanation of the rejection of coessential' by the Council which condemned the Samosatene; use of the word by Dionysius of Alexandria; parallel variation in the use of Unoriginate;
Athanasius—Select Works and Letters or Athanasius

Question of the Division of Life into the Active and the Contemplative
I. May Life be fittingly divided into the Active and the Contemplative? S. Augustine, De Consensu Evangelistarum, I., iv. 8 " Tractatus, cxxiv. 5, in Joannem II. Is this division of Life into the Active and the Contemplative a sufficient one? S. Augustine, Of the Trinity, I., viii. 17 I May Life be fittingly divided into the Active and the Contemplative? S. Gregory the Great says[291]: "There are two kinds of lives in which Almighty God instructs us by His Sacred Word--namely, the active and
St. Thomas Aquinas—On Prayer and The Contemplative Life

Jesus Calls Four Fishermen to Follow Him.
(Sea of Galilee, Near Capernaum.) ^A Matt. IV. 18-22; ^B Mark I. 16-20; ^C Luke V. 1-11. ^a 18 And walking ^b 16 And passing along by the sea of Galilee [This lake is a pear-shaped body of water, about twelve and a half miles long and about seven miles across at its widest place. It is 682 feet below sea level; its waters are fresh, clear and abounding in fish, and it is surrounded by hills and mountains, which rise from 600 to 1,000 feet above it. Its greatest depth is about 165 feet], he [Jesus]
J. W. McGarvey—The Four-Fold Gospel

The Baptist's Inquiry and Jesus' Discourse Suggested Thereby.
(Galilee.) ^A Matt. XI. 2-30; ^C Luke VII. 18-35. ^c 18 And the disciples of John told him of all these things. ^a 2 Now when John had heard in the prison the works of Christ, he sent by his disciples ^c 19 And John calling unto him two of his disciples sent them unto the Lord [John had been cast into prison about December, a.d. 27, and it was now after the Passover, possibly in May or June, a.d. 28. Herod Antipas had cast John into prison because John had reproved him for taking his brother's wife.
J. W. McGarvey—The Four-Fold Gospel

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

Of Preparation.
That a Christian ought necessarily to prepare himself before he presume to be a partaker of the holy communion, may evidently appear by five reasons:-- First, Because it is God's commandment; for if he commanded, under the pain of death, that none uncircumcised should eat the paschal lamb (Exod. xii. 48), nor any circumcised under four days preparation, how much greater preparation does he require of him that comes to receive the sacrament of his body and blood? which, as it succeeds, so doth it
Lewis Bayly—The Practice of Piety

A Sabbath in Capernaum
It was the Holy Sabbath - the first after He had called around Him His first permanent disciples; the first, also, after His return from the Feast at Jerusalem. Of both we can trace indications in the account of that morning, noon, and evening which the Evangelists furnish. The greater detail with which St. Mark, who wrote under the influence of St. Peter, tells these events, shows the freshness and vividness of impression on the mind of Peter of those early days of his new life. As indicating that
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal
Thomas Watson—A Body of Divinity

Meditations for the Sick.
Whilst thy sickness remains, use often, for thy comfort, these few meditations, taken from the ends wherefore God sendeth afflictions to his children. Those are ten. 1. That by afflictions God may not only correct our sins past, but also work in us a deeper loathing of our natural corruptions, and so prevent us from falling into many other sins, which otherwise we would commit; like a good father, who suffers his tender babe to scorch his finger in a candle, that he may the rather learn to beware
Lewis Bayly—The Practice of Piety

The Christian's God
Scripture References: Genesis 1:1; 17:1; Exodus 34:6,7; 20:3-7; Deuteronomy 32:4; 33:27; Isaiah 40:28; 45:21; Psalm 90:2; 145:17; 139:1-12; John 1:1-5; 1:18; 4:23,24; 14:6-11; Matthew 28:19,20; Revelation 4:11; 22:13. WHO IS GOD? How Shall We Think of God?--"Upon the conception that is entertained of God will depend the nature and quality of the religion of any soul or race; and in accordance with the view that is held of God, His nature, His character and His relation to other beings, the spirit
Henry T. Sell—Studies in the Life of the Christian

Mary, Future Mother of Jesus, visits Elisabeth, Future Mother of John the Baptist.
(in the Hill Country of Judæa, b.c. 5.) ^C Luke I. 39-56. ^c 39 And Mary arose in these days [within a week or two after the angel appeared to her] and went into the hill country [the district of Judah lying south of Jerusalem, of which the city of Hebron was the center] with haste [she fled to those whom God had inspired, so that they could understand her condition and know her innocence--to those who were as Joseph needed to be inspired, that he might understand--Matt. i. 18-25], into a city
J. W. McGarvey—The Four-Fold Gospel

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