Isaiah 42:21
The LORD was pleased, for the sake of His righteousness, to magnify His law and make it glorious.
Sermons
The Broken Law MagnifiedE. Erskine.Isaiah 42:21
The Honouring of God's LawR. Tuck Isaiah 42:21
The Law MagnifiedIsaiah 42:21
The Law Magnified in Man's RedemptionT. Binney.Isaiah 42:21
A New Song to JehovahE. Johnson Isaiah 42:10-25
The Hidden HurtW. Clarkson Isaiah 42:19-25














Cheyne translates, "It was Jehovah's pleasure for his righteousness' sake to make the instruction great and glorious." The Revised Version gives this as a marginal reading. Only by a straining of this passage can it be made to bear any relation to Christ's obedience and righteousness. It is true, but it is not the truth presented or suggested here, that Christ "magnified the Law, and made it honourable." The point of the passage is well expressed by J. A. Alexander. "The people, being thus unfaithful to their trust, had no claim to be treated any longer as an object of Jehovah's favour; and yet he continues propitious, not on their account, but out of regard to his own engagements, and for the execution of his righteous purposes." God's Law, which he is here said to honour, is the "stream of self-consistent and inspired instruction which has run through all the ages." It is the total inspired revelation of God's mind and will, regarded as the supreme authority for man, and therefore called God's Law. It may be illustrated by the elaborate Mosaic system, which both announced great controlling principles, and covered the whole lives and relations of men with detailed instructions. Of this we may be well assured, God's providences will always be in harmony with, and will support and honour, his revelations. Treating the subject in this larger sphere, we dwell on two points.

I. GOD MAGNIFIES HIS LAW BY MAKING OBEDIENCE SECURE MAN'S GOOD. "Righteousness tendeth unto life." Men are dependent for forming right judgments upon sensible impressions. We apprehend moral good through the sensible figures of material good. Therefore God makes godliness carry "the promise of the life that now is." There may be things which, on occasion, break the connection between moral and material good, and then, like Asaph, we are in perplexity; but the generally working rule brings blessings round to the good man, and so honours God's provisions and laws and promises.

II. GOD MAGNIFIES HIS LAW BY FOLLOWING DISOBEDIENCE WITH MAN'S DISABILITY. "Though hand join in hand, the wicked shall not go unpunished." It is often pointed out that sin is folly. The man who does wrong is false to his best interests; he wrongs himself. The link between sin and penalty is forged tightly; sooner or later penalty is sure to follow sin. These two points are made evidently true in the history of ancient Israel; that people was under a distinct system of material rewards and punishments. But they may still be illustrated in the large spheres of the world. Iniquity never pays, even now. They may be illustrated in the case of individuals, if moral and spiritual rewards and judgments be taken into due account. - R.T.

The Lord is well pleased for His righteousness' sake.
I. THE GREAT AND GLORIOUS PARTY HERE SPOKEN OF. "The Lord," or, as in the original, "Jehovah," the righteous Judge, the offended Lord and Lawgiver, to whose wrath all mankind are liable, through the breach of the first covenant.

II. SOMETHING ASSERTED CONCERNING HIM, which may arrest the attention of all mankind, and fill their hearts with joy, and their mouths with praises; that is, that He "is well pleased."

III. THE CAUSE AND GROUND OF THIS SURPRISING DECLARATION. It is "for His righteousness' sake"; not for the sake of any atonement, or satisfaction, that the sinner could make, for no man can by any means redeem his own or his brother's soul, nor give unto God a ransom for it. The redemption of the soul is precious, and ceaseth for ever as to him; but it is "for His righteousness' sake," who finished transgression, and made an end of sin.

IV. THE REASON WHY THE LORD JEHOVAH SUSTAINS THE RIGHTEOUSNESS OF THE SURETY IN THE ROOM OF THE SINNER, or why He is so well pleased for His righteousness' sake. He not only fulfilled the law, both in its precept and penalty, but He magnifies it, and makes it honourable; He adds a new lustre unto the law, through the dignity of His person who obeys it.

(E. Erskine.)

and made honourable: — Doctrine: That Christ, as our glorious Surety, having magnified the law and made it honourable, the Lord Jehovah declares Himself to be well pleased for His righteousness' sake. I shall —

I. SUGGEST A FEW THINGS CONCERNING THE LAW, AND HOW IT WAS DISPARAGED BY THE SIN OF MAN.

1. The law here principally intended is the moral law.

2. The moral law is nothing else but s transcript of the original holiness of God's nature.

3. The law being a copy or emanation of God's holiness, it must be dearer to Him than heaven and earth, or the whole frame of nature.

4. This law was given to our first parents under the form of a covenant; a promise of life being made to them, upon condition of their yielding a perfect obedience; and a threatening of death added, in case of disobedience.

5. Man being left to the freedom of his own will, through the flattering hisses of the old serpent, "did break the law of God." and so forfeited his title to life by virtue of that covenant; and brought himself, and all his posterity, under the penalty of death temporal, spiritual, and eternal.

6. The law being violated by sin, the honour of the law, and the authority of God, the great Law, ver, are, as it were, laid in the dust, and trampled under foot, by the rebellious sinner.

7. The law being violated, and the Lawgiver affronted, the salvation of sinners by the law becomes utterly impossible, unless the honour of the law, and of the great Lawgiver, be repaired and restored somehow or other.

II. SPEAK OF THE GLORIOUS PERSON WHO UNDERTAKES THE REPARATION OF IT AS OUR SURETY.

1. He is His Father's Servant (ver. 1).

2. His Father's Elect (ver. 1; Psalm 89:19).

3. His Father's Darling or Delight (ver. 1).

4. He is qualified by His Father for the work and service of redemption, by the anointing of the eternal Spirit (ver. 1).

5. He is one whose commission is very extensive; for we are told that He shall "bring forth judgment to the Gentiles."

6. He was to be a meek and lowly Saviour (ver. 21.

7. He was to be very tender and compassionate towards His poor people, particularly the weaklings of His flock (ver. 3).

8. He would be victorious and successful in His work (vers. 3, 4).

9. He would bear His Father's commission, .and be sustained in His work by the right hand of His power (ver. 6).

10. He is the free gift of God unto a lost world. "And give thee for a covenant of the people" (ver. 6).

11. He would be the light of the world, and particularly a light to the poor Gentiles, who had so long sat in th4e regions and shadow of death (vers. 6, 7).

12. He would loose the devil's prisoners (ver. 7)

III. INQUIRE WHAT MAY BE IMPORTED IN THE EXPRESSION OF HIS MAGNIFYING THE LAW, AND MAKING IT HONOURABLE. It supposes —

1. That the law is broken, and thereby the greatest indignity done to it, and to Him who gave it.

2. That God, the great Lawgiver, stands upon reparation.

3. That man, who has broken the law, is utterly incapable to repair its honour, or to satisfy justice.

4. That God, the great Lawgiver, admits of the substitution of a Surety in the room of the sinner.

5. That Christ, as our Surety, actually put His neck under the yoke of the Divine law.

6. That the holy law is no loser by Christ's substitution in our room; it has all that it demanded in order to its satisfaction.

7. That the holy law, instead of being a loser, gains an additional honour and glory by the righteousness of the Surety.

IV. HOW HE MAGNIFIES THE LAW, AND WHAT WAY HE TAKES TO MAKE IT HONOURABLE. The moral law comes under a twofold consideration: it may be considered as a covenant, and as a rule of life.

1. As a covenant, He magnifies it, and makes it honourable; and this He did by fulfilling all its demands.

2. Christ magnifies the law as a rule of life, and this He doth several ways.(1) By writing a fair copy of obedience to it, in His own example, for the imitation of all His followers.(2) By explaining it in its utmost extent, for" it is exceeding broad."(3) By establishing the obligation of it as a rule of obedience unto all His followers (Matthew 5:17; Romans 3:31).(4) By writing it upon the heart of all His followers, by the finger of His eternal Spirit (Jeremiah 31:33).(5) By enforcing obedience to the law, among all His followers, by stronger motives than the law itself, abstractly considered, could afford. "The love of Christ constraineth us."(6) By actuating them in their obedience to the law by His own Spirit (Ezekiel 36:27).

V. GIVE THE REASONS OF THE DOCTRINE. Why is it that Christ doth magnify the law, and make it honourable?

1. From the regard He had to His Father's honour and authority, affronted in the violation of the law.

2. Out of love that He bore to our salvation, which could not be accomplished without the penalty of the law had been endured, and the precept of it obeyed.

3. Because He was ordained of God from eternity for His work and service; He was set up for it by the decree and ordination of heaven, and He did always these things that pleased His Father.

4. Because He had given His engagement in the council of peace.

5. He magnified the law as a covenant, that "we might be freed from it," in its covenant form and curse (Galatians 4:4; Romans 7:4).

6. He magnified the law, and made it honourable, as a covenant, that we may obey it as a rule, and serve the Lord without fear of the curse and condemnation, "in holiness and righteousness all the days of our lives."

7. To procure and confirm His own right of government as Mediator (Romans 14:9).

8. That He might still the enemy and the avenger, and outshoot the devil in his own bow.

VI. MAKE SOME APPLICATION.

1. See hence the excellency of the law of God, and the sacred regard that God bears unto it.

2. See hence the evil of sin, and why Christ came to finish transgression, and make an end of it.

3. See hence the dreadful situation of every sinner that is out of Christ, destitute of His righteousness.

4. See hence the wonderful love of God to lost sinners, in sending His own Son to magnify the law, after we had broken it; and at the same time it discovers the grace of our Lord Jesus Christ, who, though He be supreme Judge, King, and Lawgiver, yet was willing to be made "under the law," and to obey it as a subject, that we might be delivered from law-vengeance, and have the righteousness of it fulfilled in us through Him.

5. See hence the ignorance and error of those who are prejudiced against the doctrine of Justification by faith, as if it were prejudicial to the holy law, or did any way derogate from its honour and authority.

6. See hence the error of those who assert that a justified believer is still liable to the curse or penal sanction of the law.

7. See the error and folly of those who go about to "establish their own righteousness" as the ground of their justification and acceptance, and "refuse to submit unto the righteousness of God."

8. This doctrine lets us see the error of those who, though they will not absolutely reject the righteousness of Christ, yet will adventure to mingle something of their own with it.

9. See the error of those who deny Christ's active obedience to the law to be any part of our justifying righteousness.

10. See hence how little reason even believers, who are justified before God, have to be proud of what they are come to.

(E. Erskine.)

He will magnify the law, and make it honourable
1. With respect to "law." It is a word used in Scripture in two ways; and matters very important are said about it, both as it is a universal thing, and as it is a particular thing.(1) By law as it is a universal thing, I mean the moral law, which cannot but exist wherever there is an intelligent creature upon earth. We cannot conceive of any creature existing anywhere having intelligence and moral feeling, of whom it is not the duty to love God with all the heart, and to love other beings as himself; and in that one thing we have the elements and rudiments of all possible morals. The law is more than advice — it has authority, and therefore has sanctions associated with it. We cannot conceive of any moral creatures who are not under it, — either in the perfection of their obedience and enjoying the blessedness which waits upon it, or as the victims of it and having administered to them its penalty, or (if there be such a thing) in an intermediate state, in which they are convicted as transgressors, and yet have the opportunity of escaping the penalty. And this last is altogether supernatural; the other two are what we call natural.(2) What I mean by law as a limited thing is the ceremonial institutions which were given to a particular part of mankind and for a particular time. These have not their basis in the nature of things. They rest simply upon the Divine authority. As such they have an importance affixed to them in the reasonings and representations of Divine truth.

2. To "magnify the law and make it honourable" cannot mean that Messiah was to produce any change in it, — that. what He did was to perfect the law itself. As to the moral law, there it is, necessarily resulting from the Divine perfections and government, a glorious and sublime thing, as incapable of improvement as the perfections of God; as changeless and permanent as God. So with respect to the ceremonial law, Christ did not in fact do anything to it in the way of enlarging it.

3. Another idea might be dwelt upon: that we cannot suppose that this means that there was to be any change effected in the conceptions of God about the law, — that the work of Christ was intended to affect the Divine mind in relation to the perceptions that it had of law. There, in the Divine intellect, lay the law in all its perfections and splendour; and we cannot conceive that the Divine mind needed any change in its conceptions of law, or that the law could be magnified and made more glorious in its estimation. We cannot conceive that God could have a more distinct perception with respect to it at one time than at another. And so with respect to the ceremonial law. It was a thing that resulted from the Divine mind, and in the Divine mind there were reasons for every appointment which He made.

4. So that we are led, by these simple and natural steps, to this idea: that this "magnifying the law and making it honourable" must signify the manner in which created minds were to be affected by it. Something (whatever it might be) was to be done by which there should be a certain impression with respect to law produced upon the minds of the intelligent universe. Something might be done that should (so to speak) give body and substance and visibility to God's own conceptions about His law. These might be made manifest to the universe. God's creatures might come to understand how He looked at it — the reverence and respect (if we may so speak) that He had for it. And that is what I think it means. That is what I think was done. And for this there was a necessity. And the Scripture teaches this in the plainest way, and puts it before us again and again

5. If sin had never entered into the universe, God's law would always have been a sublime thing in the estimation of that universe. And if, when sin was admitted into the universe, permitted to enter, the penalties and sanctions of the law were carried out fully and literally, then law would always have been magnified; it would then also have been always a great and glorious thing. But if there is to be the fact, that there are violaters of the law, those that on just principles are exposed to the penalty, and yet there is to be, along with that, another fact — that they escape, that they are treated as if they were actually righteous and enter into the full enjoyment of the results of perfect obedience, then law so far seems to go for nothing. Therefore there was this necessity. It is required that something shall be done the moral effect of which upon the minds of God's rational creatures, who are all under His government and are all ruled by Him, shall be equivalent to the impression which would have been produced by the literal carrying out of the principles of law itself. And that is just the thing which the work of Christ does. And by the effecting of that thing it is that this prophetic declaration is realised.

6. The conclusion of the matter, then, is — the manner in which this is done.(1) We might dilate upon the manner in which the scope of Christ's teaching always maintained the authority of the law.(2) We might speak with respect to His own personal character.(3) But all these are hut preliminary and preparatory to that one great act which I deem to be the consummation of Messiah's work; in which the law was honoured and magnified by His propitiatory sacrifice; in which, in a certain sense, He stood forth bearing the penalty of the moral law, and in another sense manifesting the substance and casting a glory upon the ceremonial. "It became" God thus to act. As "the children were partakers of flesh and blood," the Son of God took part of the same; that being manifested in our nature, and having thus a body prepared for Him, He might present Himself as the Lamb of God, "without spot or wrinkle or any such thing," and that He might accomplish the great redemption act, which consisted in substitution, in the sacrifice upon the Cross for the sins of the world. There was a substitution in two senses; a substitution of person, and a substitution of suffering.(4) The law is "magnified and made honourable" by Christ, inasmuch as His people are redeemed unto obedience. The Gospel as it is revealed here is a thing distinct from law, yet is not contrary to it, but consistent with it, illustrative of it, sustaining it, beautifying it, magnifying it.

(T. Binney.)

People
Isaiah, Jacob, Kedar
Places
Jerusalem, Kedar, Sela
Topics
Delight, Glorious, Honorable, Honour, Honourable, Law, Lord's, Magnified, Magnifieth, Magnify, Maketh, Pleased, Pleasure, Righteousness, Sake, Teaching
Outline
1. The office of Christ, graced with meekness and constancy.
5. God's promise unto him.
10. An exhortation to praise God for his Gospel
13. God will manifest himself, and check idolatry
18. He reproves the people of incredulity.

Dictionary of Bible Themes
Isaiah 42:20

     5885   indifference
     8319   perception, spiritual

Isaiah 42:18-20

     5147   deafness

Library
Christ the Arrester of Incipient Evil and the Nourisher of Incipient Good
'A bruised reed shall He not break, and the smoking flax shall He not quench.... He shall not fail nor be discouraged.'--ISAIAH xlii. 3, 4. The two metaphors which we have in the former part of these words are not altogether parallel. 'A bruised reed' has suffered an injury which, however, is neither complete nor irreparable. 'Smoking flax,' on the other hand--by which, of course, is meant flax used as a wick in an old-fashioned oil lamp--is partially lit. In the one a process has been begun which,
Alexander Maclaren—Expositions of Holy Scripture

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

Jesus, the Mediator of the New Covenant
"I give thee for a covenant of the people."--ISA. xlii. 6, xlix. 8. "The Lord shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in."--MAL. iii. 1. "Jesus was made Surety of a better covenant."--HEB. vii. 22. "The Mediator of the Better Covenant, established upon better promises . . . The Mediator of the New Covenant. . . Ye are come to Jesus, the Mediator of the New Covenant."--HEB. viii. 6, ix. 15, xii. 24. WE have here four titles given to our Lord Jesus in
Andrew Murray—The Two Covenants

Words of Counsel.
"A bruised reed shall He not break."--Isaiah xlii. 3; Matt. xii. 20. It is dangerous for those who are seeking salvation to lean upon the experience of other people. Many are waiting for a repetition of the experience of their grandfather or grandmother. I had a friend who was converted in a field; and he thinks the whole town ought to go down into that meadow and be converted. Another was converted under a bridge; and he thinks that if any enquirer were to go there he would find the Lord. The best
Dwight L. Moody—The Way to God and How to Find It

The Blessed Journey
Gerhard Ter Steegen Is. xlii. 16 Let Him lead thee blindfold onwards, Love needs not to know; Children whom the Father leadeth Ask not where they go. Though the path be all unknown, Over moors and mountains lone. Give no ear to reason's questions: Let the blind man hold That the sun is but a fable Men believed of old. At the breast the babe will grow; Whence the milk he need not know.
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

China Evangelized.
China Evangelized. "The Lord of hosts mustereth the host of the battle."--Isa. xlii. 4. PART I. PART II. PART III. Lift up your heads, ye gates of brass! Ye bars of Iron! yield; And let the King of Glory pass,-- The Cross is in the field. That banner, brighter than the star, That leads the train of night, Shines on their march and guides from far His servants to the fight. A holy war those servants wage; --Mysteriously at strife, The powers of heaven and hell engage For more than death or life.
James Montgomery—Sacred Poems and Hymns

The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Prayer Taught and Encouraged.
(Probably Judæa.) ^C Luke XI. 1-13. ^c 1 And it came to pass, as he was praying in a certain place, that when he ceased, one of his disciples said unto him, Lord, teach us to pray, even as John also taught his disciples. [Jesus had already taught his disciples how to pray in the Sermon on the Mount. This disciple probably thought that the prayer already taught was too brief to be sufficient, especially as Jesus often prayed so long. It was customary for the rabbis to give their disciples forms
J. W. McGarvey—The Four-Fold Gospel

Book ix. Epistle i. To Januarius, Bishop of Caralis (Cagliari).
To Januarius, Bishop of Caralis (Cagliari). Gregory to Januarius, &c. The preacher of Almighty God, Paul the apostle, says, Rebuke not an elder (1 Tim. v. 1). But this rule of his is to be observed in cases where the fault of an elder does not draw through his example the hearts of the younger into ruin. But, when an elder sets an example to the young for their ruin, he is to be smitten with severe rebuke. For it is written, Ye are all a snare to the young (Isai. xlii. 22). And again the prophet
Saint Gregory the Great—the Epistles of Saint Gregory the Great

"But if we Walk in the Light, as He is in the Light, we have Fellowship one with Another, and the Blood of Jesus Christ His
1 John i. 7.--"But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." Art is the imitation of nature, and true religion is a divine art, that consists in the imitation of God himself, the author of nature. Therefore it is a more high and transcendent thing, of a sublimer nature than all the arts and sciences among men. Those reach but to some resemblance of the wisdom of God, expressed in his works,
Hugh Binning—The Works of the Rev. Hugh Binning

"And He is the Propitiation,"
1 John ii. 2.--"And he is the propitiation," &c. Here is the strength of Christ's plea, and ground of his advocation, that "he is the propitiation." The advocate is the priest, and the priest is the sacrifice, and such efficacy this sacrifice hath, that the propitiatory sacrifice may be called the very propitiation and pacification for sin. Here is the marrow of the gospel, and these are the breasts of consolation which any poor sinner might draw by faith, and bring out soul refreshment. But truly,
Hugh Binning—The Works of the Rev. Hugh Binning

The Introduction, with Some General Observations from the Cohesion.
Doubtless it is always useful, yea, necessary, for the children of God to know the right way of making use of Christ, who is made all things to them which they need, even "wisdom, righteousness, sanctification, and redemption," 1 Cor. i. 30. But it is never more necessary for believers to be clear and distinct in this matter, than when Satan, by all means, is seeking to pervert the right ways of the Lord, and, one way or other, to lead souls away, and draw them off Christ; knowing that, if he prevail
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

1872-1874. Letter from Rev. A. M. W. Christopher --Letter from Gulf of St. Lawrence-Mrs. Birt's Sheltering Home, Liverpool --Letter to Mrs. Merry --Letter from Canada --Miss
Letter from Rev. A. M. W. Christopher--Letter from Gulf of St. Lawrence-Mrs. Birt's Sheltering Home, Liverpool--Letter to Mrs. Merry--Letter from Canada--Miss Macpherson's return to England-- Letter of cheer for Dr. Barnardo--Removal to Hackney Home. Though human praise is not sought, we cannot but feel peculiar pleasure in giving the following testimony from a servant of the Lord so much revered as the Rev, A. M. W. Christopher of Oxford:-- "Of all the works of Christian benevolence which the great
Clara M. S. Lowe—God's Answers

The Credibility of Scripture Sufficiently Proved in So Far as Natural Reason Admits.
1. Secondary helps to establish the credibility of Scripture. I. The arrangement of the sacred volume. II. Its dignity. III. Its truth. IV. Its simplicity. V. Its efficacy. 2. The majesty conspicuous in the writings of the Prophets. 3. Special proofs from the Old Testament. I. The antiquity of the Books of Moses. 4. This antiquity contrasted with the dreams of the Egyptians. II. The majesty of the Books of Moses. 5. The miracles and prophecies of Moses. A profane objection refuted. 6. Another profane
John Calvin—The Institutes of the Christian Religion

The Purpose in the Coming of Jesus.
God Spelling Himself out in Jesus: change in the original language--bother in spelling Jesus out--sticklers for the old forms--Jesus' new spelling of old words. Jesus is God following us up: God heart-broken--man's native air--bad choice affected man's will--the wrong lane--God following us up. The Early Eden Picture, Genesis 1:26-31. 2:7-25: unfallen man--like God--the breath of God in man--a spirit, infinite, eternal--love--holy--wise--sovereign over creation, Psalm 8:5-8--in his own will--summary--God's
S. D. Gordon—Quiet Talks about Jesus

How to Make Use of Christ, as Truth, for Comfort, when Truth is Oppressed and Born Down.
There is another difficulty, wherein believing souls will stand in need of Christ, as the truth, to help them; and that is, when his work is overturned, his cause borne down, truth condemned, and enemies, in their opposition to his work, prospering in all their wicked attempts. This is a very trying dispensation, as we see it was to the holy penman of Psalm lxxiii. for it made him to stagger, so that his feet were almost gone, and his steps had well nigh slipt; yea he was almost repenting of his
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Jesus Heals Multitudes Beside the Sea of Galilee.
^A Matt. XII. 15-21; ^B Mark III. 7-12. ^a 15 And Jesus perceiving it withdrew ^b with his disciples ^a from thence: ^b to the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: ^a and many followed him; ^b and a great multitude from Galilee followed; and
J. W. McGarvey—The Four-Fold Gospel

Messiah the Son of God
For to which of the angels said He at any time, Thou art My Son, this day have I begotten Thee? T hough every part of a revelation from God must of course be equally true, there may be a considerable difference even among truths proposed by the same authority, with respect to their immediate importance. There are fundamental truths, the knowledge of which are essentially necessary to our peace and holiness: and there are others of a secondary nature, which, though very useful in their proper connection,
John Newton—Messiah Vol. 2

God's Glory the Chief End of Man's Being
Rom. xi. 36.--"Of him and through him, and to him, are all things, to whom be glory for ever." And 1 Cor. x. 31--"Whatsoever ye do, do all to the glory of God." All that men have to know, may be comprised under these two heads,--What their end is, and What is the right way to attain to that end? And all that we have to do, is by any means to seek to compass that end. These are the two cardinal points of a man's knowledge and exercise. Quo et qua eundum est,--Whither to go, and what way to go.
Hugh Binning—The Works of the Rev. Hugh Binning

"We have an Advocate with the Father, Jesus Christ the Righteous. "
1 John ii. 1.--"We have an advocate with the Father, Jesus Christ the righteous." There is no settlement to the spirit of a sinner that is once touched with the sense of his sins, and apprehension of the justice and wrath of God, but in some clear and distinct understanding of the grounds of consolation in the gospel, and the method of salvation revealed in it. There is no solid peace giving answer to the challenges of the law and thy own conscience, but in the advocation of Jesus Christ, the Saviour
Hugh Binning—The Works of the Rev. Hugh Binning

Of the Unity of the Godhead and the Trinity of Persons
Deut. vi. 4.--"Hear, O Israel The Lord our God is one Lord."--1 John v. 7 "There are three that bear record in heaven the Father, the Word, and the Holy Ghost and these three are one." "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness," 2 Tim. iii. 16. There is no refuse in it, no simple and plain history, but it tends to some edification, no profound or deep mystery, but it is profitable for salvation. Whatsoever
Hugh Binning—The Works of the Rev. Hugh Binning

Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see
John Cunningham—The Ordinance of Covenanting

Covenanting Adapted to the Moral Constitution of Man.
The law of God originates in his nature, but the attributes of his creatures are due to his sovereignty. The former is, accordingly, to be viewed as necessarily obligatory on the moral subjects of his government, and the latter--which are all consistent with the holiness of the Divine nature, are to be considered as called into exercise according to his appointment. Hence, also, the law of God is independent of his creatures, though made known on their account; but the operation of their attributes
John Cunningham—The Ordinance of Covenanting

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