God said to Moses, "I AM WHO I AM. This is what you are to say to the Israelites: 'I AM has sent me to you.'" Sermons
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. I AM hath sent me unto you. I. Moses on entering upon a great mission naturally inquires the CONDITIONS upon which he proceeds. II. In the REVELATION made to Moses, "I AM hath sent me unto you," we have being distinguished from manifestation. "I AM" is the summary of Being. III. The ANSWER which Moses received from Almighty God was an immutable authority for the greatest of missions. Only let us be sure that we are doing God's errand, and Pharaoh and Caesar, and all names of material power, will fall before us, never again to rise. () I. God is the INCOMPREHENSIBLE One, and yet is revealed in His intercourse with men. The conviction of His unsearchableness lies at the root of all reverence and awe. Before the "I AM that I AM" our spirits lie in deepest adoration, and rise into loftiest aspiration. But we need equally the other side. We need a God revealed in the essential features of His character; and it is in His dealings with men who feared and loved Him that He has made Himself known. II. God is the INDEPENDENT AND ABSOLUTE. One, and yet He enters into covenant and most definite relationships with men. He is the God of Abraham, Isaac, and Jacob. III. God is the ETERNAL One, and yet the God of dying men. Every moment that we have of fellowship with the Eternal God assures us that for us there is no death. IV. God is the UNCHANGEABLE One, yet the God of men of all different types and temperaments. The same Lord over all. Take these three patriarchs, so closely related in blood — Abraham, Isaac, Jacob. How different they were! Yet God was the God of all three, for they all agreed in being seekers of God. () II. AS ONLY PARTIALLY UNDERSTOOD BY THE GRANDEST INTELLECTS. III. AS SUFFICIENTLY COMPREHENDED FOR THE PRACTICAL SERVICE OF THE CHRISTIAN LIFE. We know enough of God to give strength, responsibility, hope, to our Christian work and life. () The answer is twofold. It repeats the idea that He is the God of their father; but it connects that with the idea that He is Jehovah.I. THE ETERNAL NAME. "God said unto Moses, I AM THAT I AM. Say unto the children of Israel, I AM hath sent me unto you." The word is that from which Jehovah comes. It expresses the idea of existence. In announcing Himself by this name the Divine Being excludes all notion of any commencement or termination of His existence, or that He is indebted for it to any other. It is self-existence, necessary existence; His non-existence is an impossibility and cannot be entertained. Jesus Christ "the same yesterday, and to-day, and for ever." "The Alpha and the Omega, the first and the last." "He who was, and is, and is to come." Perhaps the most helpful conception we have of permanence is given by the spectacle of the lofty mountains which stand unmoved and unchanged for centuries and millenniums. We call them the everlasting hills. But He was before the mountains, and will continue His undying existence when they have disappeared in the final dissolution. II. THE ABIDING RELATIONSHIP. "The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob." The two names are closely connected, because He could not be the one God of successive generations if He were not Jehovah — the Everlasting. 1. You will mark that He is not only Jehovah, God in Himself, as He cannot but be; He is the God of the persons here men. tioned. Think what a great thing it is that He should be the God of any one! Think what a blessedness and a glory it is to have His almightiness on your side; His love your resting-place; His throne your refuge in distress; His unchanging faithfulness your abiding confidence. 2. Next, observe that He was the God of each of the persons named. God knows how to be the God of all His people however they differ from each other in those subtle shades of character which, like the features of the face, distinguish one man from another. 3. Then observe, further, He was the God of their successive generations. This thought is valuable in connection with the idea that God still has a people. The spiritual seed of Abraham. Also that the children of godly parents should value the blessing of having their father's God. Fear to forfeit it. 4. Nor must we overlook the important use the Great Teacher made of the statement in our text. Argument for resurrection and immortality in Matthew 22:24-32. III. THE PERMANENT NAME. God's eternity contrasts with our brief life ; warrants our confidence in Him ; suggests the blessedness of those who are interested in Him. () Homilist. I. PERSONALITY — "I."1. We attach three ideas to personality. (1)Essential distinctness.(2)Individual consciousness.(3)Spontaneity.2. God's personality — (1)Explains the unity of the universe.(2)Meets the aspirations of human nature.II. SELF-EXISTENCE — "I AM." 1. The independent amidst dependent beings. 2. The Unchangeable amidst a changing universe. III. Un-searchableness — "I AM that I AM." 1. Mystery is essential to Deity. 2. Mystery is a want of human nature. Stirs intellect, wakes wonder, inspires reverent awe of souls. () Homilist. I. THE HIGHEST INQUIRY OF MAN AS A MORAL AGENT.1. This inquiry is most reasonable. 2. This inquiry is most urgent. II. THE HIGHEST REVELATION TO MAN AS A MORAL STUDENT. "I AM — "what? The Fountain of all life, the Foundation of all virtue, the Source of all blessedness, the Cause, the Means, and the End of all things in the universe but sin. 1. This is the revelation that man as a thinker craves for. 2. This is the revelation which the gospel gives. III. THE HIGHEST AUTHORITY OF MAN AS A MORAL WORKER. Lessons: 1. God is. The grandest fact in the universe. 2. God is an absolute personality. 3. God deals with individual men. "Hath sent me." 4. God makes man His messenger to men. () I. THE DIVINE EXISTENCE. "I AM." He who is, and who will be what He is.II. THY MINISTRY A DIVINE INSTITUTION. "I AM hath sent me unto you." This creates the relation of pastor and people. III. MUTUAL DUTIES OF PASTOR AND PEOPLE. 1. The duty of the pastor. (1)He must preach the gospel in its purity and simplicity.(2)He must administer the ordinances.(3)He must maintain a wholesome discipline in the Church.2. The duty of the people. (1)Sympathy;(2)Love;(3)Obedience;(4)Co-operation;(5)Prayer for their minister.() I. THAT JEHOVAH IS UNCHANGEABLE IS PROVED FROM WHAT WE KNOW OF HIS OTHER ATTRIBUTES. We are assured, for example, that He is infinite in goodness, infinite in knowledge, infinite in power. The simple inquiry before us is, Are these attributes subject to change? Now, change in any being implies increase, or diminution, or entire removal of certain properties. To suppose any attribute of God to cease entirely, is to suppose that He ceases to be God. Change, then, if it occurs at all, must imply either increase or diminution of His perfections. On this principle, it is easy to see that the least change in the degree of His power, for example, must make Him more than almighty, or less than almighty; the least change in His knowledge must make Him more than omniscient, or less than omniscient; in other words, the least change in a perfect and infinite being is inconceivable.II. THAT JEHOVAH IS UNCHANGEABLE IS PROVED FROM EXPLICIT AND REPEATED DECLARATIONS OF THE BIBLE. (See Malachi 3:6; Titus 1:2; James 1:17; Psalm 102:27). The inferences resulting from the truth thus established are so important as to demand the remaining time that can be allotted to this discourse. 1. All conceptions of God which apply time and succession to His existence, are erroneous, "One day is with the Lord as a thousand years, and a thousand years as one day." He is no older than He was from eternity. Age is a relative term: it implies beginning; but God is eternal. It implies change; but God is unchangeable. Time is the measure of created existence; but God is uncreated. Hence, the diversity of views which we have of the same thing at different times, results from the imperfection of our knowledge. Change of opinion implies liability to mistake. Increase of knowledge implies past ignorance; decrease of knowledge implies present ignorance. But neither of these can apply to Him whose "understanding is infinite." 2. God has no new purposes. This follows, by unquestionable inference, from His immutability. Whatever was His purpose from eternity is His purpose now: and whatever is His purpose now, was His purpose from eternity. Two things then are certain.(1) That God is unchangeable.(2) That God has purposes. The inference is perfectly conclusive that these purposes arc eternal. This argument cannot be evaded. It has the clearness of demonstration. 3. The certainty of final salvation to true believers is a reasonable doctrine, grounded on the immutable truth of God, as implied in the promises of the new covenant. These promises of the unchanging God must be fulfilled. 4. When God is said to repent, it implies no change in His character or purpose. 5. The immutability of God is no discouragement to prayer, but the best ground of encouragement. If Jehovah were fickle, like earthly monarchs, then, indeed, it would be vain to pray. The answer of prayer implies no change in the mind of God. 6. The unchangeable perfection of God is a doctrine full of comfort to His people. This world, with all its concerns, bears the stamp of mutability. Amid these scenes of fluctuation, is there no object then in heaven or earth that is unchanging? Yes, one; God is unchanging. Here is stability. 7. The immutability of God is a doctrine full of terror to His enemies. () If I say "I am," I say what is not true of me. I must say "I am something — I am a man, I am bad, or I am good, or I am an Englishman, I am a soldier, I am a sailor, I am a clergyman." — and then I shall say what is true of me. But God alone can say "I AM" without saying anything more. And why? Because God alone is. Everybody and everything else in the world becomes: but God is. We are all becoming something from our birth to our death — changing continually and becoming something different from what we were a minute before; first of all we were created and made, and so became men; and since that we have been every moment changing, becoming older, becoming wiser, or alas! foolisher; becoming stronger or weaker; becoming better or worse. Even our bodies arc changing and becoming different day by day. But God never changes or becomes anything different from what He is now. What He is, that He was, and ever will be. Many heathen men have known that there was one eternal God, and that God is. But they did not know that God Himself had said so; and that made them anxious, puzzled, almost desperate, so that the wiser they were, the unhappier they were. For what use is it merely knowing that God is? The question for poor human creatures is, "But what sort of a being is God?' Is He far off? Does He care nothing about us? Does He let the world go its own way, right or wrong? Is He proud and careless? A Self-glorifying Deity whose mercy is not over all His works, or even over any of them? And the glory of the Bible, the power of God revealed in the Bible, is, that it answers the question, and says, "God does care for men, God does see men, God is not far off from any one of us. Ay, God speaks to men — God spoke to Moses and said, not "God is," but "I AM." God in sundry times and divers .manners spoke to our fathers by the prophets and said, "I AM." But more Moses said, "I AM hath sent me." God does not merely love us, and yet leave us to ourselves. He sends after us. He sends to us. But again: "I AM hath sent me unto you." Unto whom? Who was Moses sent to? To the Children of Israel in Egypt. And what sort of people were they? Were they wise and learned? On the contrary, they were stupid, ignorant, and brutish. Were they pious and godly? On the contrary, they were worshipping the foolish idols of the Egyptians — so fond of idolatry that they must needs make a golden calf and worship it. Then why did God take such trouble for them? Why did God care for them, and help them, and work wonders for them? Why? Exactly because they were so bad. Just because they were so bad, His goodness yearned over them all the more, and longed to make them good. Just because they were so unclean and brutish, His holiness longed all the more to cleanse them. Because they were so stupid and ignorant, His wisdom longed to make them wise. Because they were so miserable, His pity yearned over them, as a father over a child fallen into danger. Because they were sick, they had all the more need of a physician. Because they were lost, there was all the more reason for seeking and saving them. Because they were utterly weak, God desired all the more to put His strength into them, that His strength might be made perfect in weakness.() I. In this memorial name of God WE ARE TAUGHT HIS LOFTY EXISTENCE. "I AM that I AM " is a name synonymous in meaning with Jehovah. This name includes within its vast extent of signification all past, present and future existence and duration.1. Self-existence is a Divine attribute. 2. Eternity necessarily follows from His self-existence. 3. His proprietorship springs from the fact of His existence. II. THE REVELATION OF THIS MEMORIAL NAME TO MOSES HAD PURPOSE, It was a crisis in the history of Moses, and also of that of Israel in Egypt. 1. One purpose it served was to strengthen Moses in executing his work. 2. Another purpose was to check idolatrous practices. 3. It taught Moses the safety of the people. 4. The revelation of this name in connection with the people's ancestry shows that they were the heirs of immortality. 5. The revelation of this name indicated victory. () The creature is nothing in comparison with God; all the glory, perfection, and excellency of the whole world do not amount to the value of a unit in regard of God's attributes; join ever so many of them together, they cannot make one in number; they are nothing in His regard, and less than nothing. All created beings must utterly vanish out of sight when we think of God. As the sun does not annihilate the stars, and make them nothing, yet it annihilates their appearances to our sight; some are of the first magnitude, some of the second, some of the third, but in the daytime all are alike, all are darkened by the sun's glory: so it is here, there are degrees of perfection and excellency, if we compare one creature with another, but let once the glorious brightness of God shine upon the soul, and in that light all their differences are unobserved. Angels, men, worms, they are all nothing, less than nothing, to be set up against God. This magnificent title "I AM," darkens all, as if nothing elsewhere.()
People Amorites, Canaanites, Egyptians, Hittites, Hivite, Hivites, Isaac, Israelites, Jacob, Jebusites, Jethro, Moses, Perizzites, PharaohPlaces Egypt, Horeb, MidianTopics Sons, ThusOutline 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 3:14 1080 God, living
8315 orthodoxy, in OT 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 Exodus 3:14-15 1235 God, the LORD
5395 lordship, human and divine
9121 eternity, nature of 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 Links Exodus 3:14 NIV
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