1. I was deluded into being confirmed by the urgent solicitations of the rector, or my parents, or my Sunday school teacher. I was over-persuaded by my wife or my friends. I acted hastily. Now just put this into plain English and look at it. You were deluded into an attempt to rise to a higher plane. You were over-persuaded to strive to be a better: man. or woman. You. acted hastily in resolving to strive to get the better of evil passions and ugly habits. How does that sound?

2. My rector said that there would be a great comfort in being a communicant, that it would bring a peaceful conscience, and a joy in life, and a satisfaction of heart. Now I did not find it so. After I became a communicant, my old bad feelings returned, and I gave way often to evil thoughts, words, and deeds, and the world did not change, and I was not very different, and so I stopped the whole thing. Now, if you had a very sick friend, and the doctor should leave pills which if steadily taken would bring relief, what would you reply on hearing your friend say after taking two or three, "I feel no better, I will take no more"? You would reply: "The doctor never said a dose or two would answer. He said that if persevered in the pills would bring relief." Would you blame the doctor or the medicine, if your friend's bad symptoms still continued?

3. It was such hard work. Why, there was no end to the care we had to take. We had to watch our words all the time to see that we let out no scandalous or ugly or impure ones, and our steps that we went nowhere which would be likely to peril our Christian profession. We found that to be consistent we had to struggle, and to meet opposition, and to go contrary to our own wishes, and when we fell, it was so hard to get back, we got discouraged and gave up. Young men have told me that, whom I saw, just to keep their places in the store, working like very galley slaves, thinking no self-denial too great to hold on there, rising early, going without sleep, hurrying through their meals, restraining their tempers, bearing patiently with troublesome customers and overbearing employers. Do you not see the awful inconsistency, the poor futility, of this excuse?

(C. Locke, D. D.)

II. GOD REQUIRES THAT THEY HUMBLE THEMSELVES BEFORE HIM (ver. 13).

III. GOD URGES THE MOST AFFECTING CONSIDERATIONS, IN ORDER TO PREVAIL UPON THEM.

1. The merciful disposition He felt towards them.

2. The relation under which He still regarded them.

3. The benefits which He was still ready to confer upon them.

(C. Simeon, M. A.)

I. THE PROCLAMATION: "Go and proclaim these words towards the north, and say, Return, thou backsliding Israel, saith" the Lord."

1. It was to be a proclamation, for God is King; and if His subjects rebel He does not lose the rights of His sovereignty. He sends, therefore, to them a royal message with all the power which belongs to the word of a king. "Go and proclaim."

2. This proclamation is sent to the worst of sinners, to the very basest of backsliders. They broke their marriage bonds to the one living and true God, and made themselves loathsome in His sight by the most detestable idolatries. It is sad that there should have been such a race of backsliders; but it is glorious to think that to such as these the message of God's mercy was sent.

3. The Israelitish people were not only the worst kind of backsliders, but they had already reaped in a very large measure the result of their backslidings, for they had been carried away captive. They had suffered the loss of all things because they had departed from their God, and yet they had not learned the lesson which affliction was meant to teach It was still needful to call them to repentance, and God bade them return to Him: His proclamation was to them.

4. I see some mercy, and that of no little kind, in the messenger who was sent to deliver this message, for it was Jeremiah, that man of a broken spirit, who could say of himself, "I am the man that hath seen affliction."

II. A PRECEPT. It is a very simple one, and as short as it is clear. It is given in the proclamation, — "Return, thou backsliding Israel."

1. Return, — be as you were; come back: repent, and do your first works. Hearken this is the precept; return unto your Saviour; just as you are, come back to Him. Come back as you came at first, with your sin acknowledged, looking to His Cross for pardon. Did you grow too great, and think you could live without your Saviour? Return! Did you dream of being so perfect that you did not want His righteousness, for your own would suffice? Away with that glittering bauble, that idle notion of thy perfection, and come back, and beat upon thy breast, and say, "God be merciful to me a sinner." Repent of thy pride, and return again to thy Lord Jesus Christ.

2. Return at once. Delays are always dangerous, but never so dangerous as when they are proposed by backsliders.

3. And come thou back with all thy heart. Let there be no mimic repentance; no pretended returning. Thou shalt find the Lord if thou seek Him with all thy heart, and all thy soul.

4. And mind that thou return practically; that is, that thy life shall be changed, thy idols broken, thy omitted duties fulfilled with eagerness, neglected means of grace pursued with fervour; that done which thou hast left undone, and that evil forsaken into which thou hast gone with such headlong folly.

III. THE PROMISE. "I will not cause Mine anger to fall upon you." See that anger, like a black cloud, charged not with refreshing rain, but with fire flakes that shall bum as they fall: ay, burn their way into the very core of your being, as with the fires of hell. Not a flake of it shall burn you if you return unto your God. There is full, free, and immediate forgiveness to be had. "I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins. Return unto Me." This is a grand motive for coming back: the sin that separates is put away. He will wash you thoroughly from your iniquity, and cleanse you from your sin, and whatsoever you need He will give to you, and He will not upbraid you. I find that the passage might be read, "I will not cause My face to fall upon you," meaning this — that if the child of God comes back, God will not look angry at him any more. "I will not cause My anger to fall upon you. I will not even cause My face to fall at the sight of you; but I will receive you graciously; I will in tender mercy put away your transgressions, and reveal My love to you."

IV. THE ARGUMENT.

1. Here is, first, God's mercy. Nothing delights God more than to forgive sin: at this blessed work He is at home. He is happy at it; He finds pleasure in man's turning to Him, and finding life. Mercy as His last-born attribute. Until sin came there was no room for mercy — the mercy that forgives, and therefore mercy is God's Benjamin, the son of His right hand, and He delights to give to it ten times as much as to His other attributes when they feast together. It is the heaven of His heaven to receive a hell-black sinner to His heart, and put away his sin. "I am merciful," saith the Lord. Therefore come to Him, and believe in His mercy; and doubt no longer, but lovingly receive what He lovingly gives.

2. As for you who once knew Him, and loved Him, and rejoiced in Him, I want you just to dwell on that second argument, namely, marriage. "Return, for I am married unto you, saith the Lord." It is done, and though you do not stand to it He does, the great transaction still stands on His part: though you believe not, He abideth faithful. He has bought you with His blood, and the price will never return into His veins. Wherefore, come back to Him.

V. THE ADVICE that He here gives as to how we are to return. He says, "Only acknowledge thine iniquity." "Alas, I have so wandered!" Acknowledge it. "But I have done it so many times!" Acknowledge it. "But I have wandered against light and knowledge!" Acknowledge it. It is not a hard thing to do, to get thee to thy chamber, and before God confess thy faults. You have, first of all, to have a knowledge of it, and then to acknowledge it. Feel thy sin, and then confess it. Be convinced of it, and then plead guilty at the judgment seat. "What am I to acknowledge?"

1. Your breach of covenant — that you have transgressed against Jehovah your God.

2. Next acknowledge your greedy sin — that thou "hast scattered thy ways to the strangers under every green tree."

3. Confess also your hardness of heart. God has spoken, and you would not hear; He has entreated, and you would not regard Him; He has come very near to you, and you have turned your back upon Him.

4. Confess also your ingratitude. His voice, which is your Father's voice, you have not heard or obeyed. What unnaturalness!

( C. H. Spurgeon.)

II. TO WHOM THE APPEAL IS ADDRESSED. The Christian who seeks first his worldly advantage, and fails to see that his "chief end is to glorify God," is led step by step farther and farther from the Most High.

III. THE APPEAL ITSELF.

1. The context shows the spirit in which it is to be complied with (ver. 13). First must come confession. As the old proverb has it, "Sensibility to a fault is half-way to amendment."

2. In the text itself we have the appeal in one word — "Turn."

3. The promise associated with this appeal (ver. 23). This is a promise of Almighty power. I remember hearing a brother who, when asked who converted him, replied, "God converted me, who else could do it?" So may we say of the healing of the backslider, "Who but God can do it?" Blessed be the name of the Almighty, He promises to do it.

4. The language used by the backslider as setting forth the One to whom he returns (ver. 22).

(W. P. Lockhart.)

1. It is going back.

(1)Easily.

(2)Gradually.

(3)Silently.

2. It is generally preceded by —

(1)Pride (Proverbs 16:18).

(2)Vain confidence (Matthew 26:33).

(3)Negligence (Matthew 26:58).

3. A man may be —

(1)Enticed by sinful pleasures.

(2)Led back by sinful companions (1 Kings 11).

(3)Driven back by sinful fears (Matthew 26:69-74).

II. THE MISERY OF BACKSLIDING.

1. Heavy losses.

(1)Self-respect.

(2)Tender conscience.

(3)Sweetest enjoyments.

(4)Brightest hopes.

2. Severe disappointment. His holy expectations are lost, of what he might have been and done for Christ, and the after rewards.

3. Terrible disgrace.

(1)Before the world, as a hypocrite.

(2)Before the Church, as "the thief" (Jeremiah 2:12).

(3)Before God (Psalm 51:3-9).

III. THE REMEDY FOR BACKSLIDING. "Return," etc.

1. Immediately.

(1)Delay makes your case worse.

(2)God is willing to pardon.

(3)The Church is waiting to receive you.

2. Humbly.

(1)Confessing sin.

(2)Abhorring sin.

(3)Forsaking sin.

3. Believingly. Remember —

(1)The love of your espousals.

(2)The individuality of your relationship.

(3)The love of your husband.

(4)Your own duty.

(The Study.)

I. CONSIDER THE RELATIONSHIP WHICH IS HERE SPOKEN OF.

1. The affinity of marriage, though exceedingly near of kin, is not one of birth. Marriage is not a relationship of natural birth but of voluntary contract or covenant. Such is the relationship which exists between the believer and his God. Whatever relation there was originally between God and man, it was extinguished by the fall. Now, Christian, just contemplate what you were, and the degraded family to which you belonged, that you may magnify the riches of His grace who espoused you in your low estate, and hath so bound Himself with all the pledges of a husband that He saith, "I am married unto you."

2. Marriage union is the result of choice. The first choice is with God. That choice was made, we believe, before the foundation of the world. God never began to love His people. He saw them in the glass of His decrees; He foresaw them, with His eye of prescience, in the mass of creatureship, all fallen and ruined; but yet He beheld them, and pitied and loved them. "They shall be Mine," saith the Lord. Here we are all agreed; and we ought to be all agreed upon the second point, namely, that we also have chosen our God.

3. Marriage is cemented by mutual love. Where there is not this mutual affection, it deserves not the name of marriage. Need I talk to you of the love of God? It is a theme we are scarcely competent to talk of.

4. This marriage necessitates certain mutual relations. I cannot say "duties," for the word seems out of place on either side. How can I speak of the great God making pledges of faithfulness? and yet with reverence, let me word it so, for in my vocabulary I have hardly words to set it forth. When God becomes a husband, He undertakes to do a husband's part — to nourish, to cherish, to shield, to protect, to bless those with whom He condescends, in infinite mercy, to enter into union. And now, what upon our side? The wife has to reverence her husband, and to be subject unto him in all things. That is precisely our position towards Him who has married us. Let His will be our will. Let His wish be our law.

5. It also involves mutual confidences. In a true marriage, the husband and wife become one. Henceforth their joys and their cares, their hopes and their labours, their sorrows and their pleasures, rise and blend together in one stream. The Lord our God has said it. The secret of the Lord is with them that fear Him, and He will show them His covenant. Now, Christian, just see: you stand in the relation of a spouse, and you must tell your very heart out to Christ.

6. This marriage implies fellowship in all its relations. Whatsoever a husband possesses becomes his wife's. She cannot be poor if he be rich; and what little she has, whatever it may be, comes to him. When Christ took His people, He gave them all He had. Now, it is saying but very little when I add, that, therefore, whatever we have, belongs to Him — oh! it is so little, so very little, but one wishes it were more.

7. The very crown of marriage is mutual delight and complacency. The wife of a Persian nobleman, having gone to a feast which was given by the great Darius, was asked by her husband whether she did not think that Darius was the finest man in the world. No, she said, she did not think so; she never saw any one in the world who was comparable to her husband. And doubtless that is just the opinion which a husband forms of his wife and a wife of her husband where the marriage is such as it should be. Now, certainly Christ sets a very high store upon us. He does not see us as we are, but in His infinite grace He sees us as we are to be. The sculptor says he can see a bust in a block of marble, and that all he has to do is to chip away the extra marble, and let the bust appear. So Christ can see a perfect being in every one of us, if we are His people; and what He is about with us day by day is taking off the excrescences, making us to be like Himself. And as for us, who are His people, I am sure we can say that there is no delight which can equal communion with Christ.

II. HOW FAR DO YOU AND I EXPERIMENTALLY UNDERSTAND THIS? Oh! blind eyes, that cannot see beauty in the Saviour! Jesus! they are besotted, they are mad, who cannot love Thee! It is a strange infatuation of the sons of men to think that they can do without Thee, that they can see any light apart from Thee, Thou Son of Righteousness, or anything like beauty in all the gardens of the world apart from Thee, Thou Rose of Sharon, Thou Lily of the Valley! O that they knew Thee! But, Christian, I speak to you. Surely you know something about this, that God is married to you? If you do, can you not say with me, "Yes, and He has been a very faithful husband to me"? Well, then, speak well of Him, speak well of Him! Make this world hear His praise! As for you who do not know Him, I should like to ask you this question, and do you answer it for yourselves. Do you want to be married to Christ? Do you wish to have Him? Oh! then, there will be no difficulties in the way of the match. If thy heart goes after Christ, He will have thee. Whoever thou mayst be, He win not refuse thee. Oh! He seeks thee! And when thou seekest Him, that is a sure sign that He has found thee. Though thou mayst not have found Him, yet He has found thee already. The wedding ring is ready. Faith is the golden ring which is the token of the marriage bond.

( C. H. Spurgeon.)

I. GOD AS A CREATOR AND RULER OVER NATURE DEALS IN INDIVIDUAL WAYS. Mr. Ruskin has called attention with great eloquence to the difference between the old-time workman and the new-time workman. The old-time workman worked individually, himself carved the whole piece, whatever it was, and so put himself into that carving; it was the product of his hand not only, but of his brain and his heart, and was the manifestation of himself. The modern industrial products are the products of machinery They are multiplied and cheapened, but they are no longer individual. Now, men think of God as one who puts a great machinery in operation, and that works out the product. But not so does the Bible represent Him, and not so does modern philosophy represent Him. God is not a first great cause. He is the perpetual, eternal, everlasting, and only cause, the cause that lies beneath all phenomena, so that every product of nature is a new and different manifestation of a God who is in every phenomenon. This is the reason for the infinite variation in phenomena. God never made two faces alike; never made two blades of grass alike; nothing that ever came from God's hand, was exactly the repetition of anything else that ever came from God's hand.

II. AS IN NATURE, SO IN HIS DEALINGS WITH HUMANITY.

1. He gives to each individual in the Church and each citizen in the nation His personal work. Humanity is not like a great army that is marching along in serried rank, and if one man drops out another man can take his place; nor like a factory in which a thousand men are working, and if one drops out some one else can come in and carry on his work. It is individual and personal work, and God comes to you, and says, "I have something for you to do, and if you do not do it, it will be left undone; there will be one vacancy, one citizen left out of the assembly, one blank space in the page."

2. So He deals with each individual in all the discipline of life. He never sends a tear, a heartache, a failure, what men call a disaster, except as He sees the need for it. He knows what each soul wants, and to each one He adjusts the medicine according to the necessity.

3. So, in all the administration of His love, God deals with you one by one. We discuss the question of indiscriminate charity. The phrase is a contradiction in terms. Charity is discrimination. Love cannot be undiscriminating. God does not give His benefits by wholesale. God does not sound a trumpet when He does His alms, to gather the people to receive them. In all His benefactions, He deals with one at a time. "My God shall supply all your need" — that is Paul's declaration. Special providences! There are no other. All providences are special. God does not throw men out to the influence of certain great generic laws and then interfere to help them on special occasions. God's loving kindness and tender mercies are over all His works. Every life is guided and directed by the hand of an infinite love, if we only will allow it to guide.

(Lyman Abbott, D. D.)

     6021   sin, nature of
     6223   rebellion, of Israel

Jeremiah 3:1-25

     8705   apostasy, in OT

Jeremiah 3:12-13

     2425   gospel, requirements
     6175   guilt, removal of
     7773   prophets, role

Jeremiah 3:12-14

     5712   marriage, God and his people
     6730   reinstatement
     8401   challenges
     8840   unfaithfulness, to God

Jeremiah 3:13-22

     5881   immaturity

Stanzas by the Warden
The following stanzas, written by the Warden on the occasion of the baptism, will be read with pleasure, especially by those who are aware how faithfully the amiable writer of them fulfilled his part in preparing Kallihirua, not only for the right performance of such duties as seemed to await him in life, but (what was far more important) for an early death. THE BAPTISM OF KALLIHIRUA "I WILL TAKE YOU ONE OF A CITY, AND TWO OF A FAMILY, AND I WILL BRING YOU TO ZION."--Jer. iii. 14. Far through the …
Thomas Boyles Murray—Kalli, the Esquimaux Christian,

Concerning the Ministry.
Concerning the Ministry. As by the light or gift of God all true knowledge in things spiritual is received and revealed, so by the same, as it is manifested and received in the heart, by the strength and power thereof, every true minister of the gospel is ordained, prepared, and supplied in the work of the ministry; and by the leading, moving, and drawing hereof ought every evangelist and Christian pastor to be led and ordered in his labour and work of the gospel, both as to the place where, as to …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

"The Heritage of the Heathen"
AND the Master said further, "We read in the lesson to-day a verse which tells us that the Lord has a pleasant land to give us, a goodly heritage of the hosts of the heathen' (Jer. iii. 19). And He has also said that He hath shewed His people the power of His works, that He may give them the heritage of the heathen.' "What, dear children, is this pleasant land? and what is the heritage of the heathen the Lord has promised you? The pleasant land is none other than the heritage of our Lord Jesus Christ, …
Frances Bevan—Three Friends of God

How the Impudent and Bashful are to be Admonished.
(Admonition 8). Differently to be admonished are the impudent and the bashful. For those nothing but hard rebuke restrains from the vice of impudence; while these for the most part a modest exhortation disposes to amendment. Those do not know that they are in fault, unless they be rebuked even by many; to these it usually suffices for their conversion that the teacher at least gently reminds them of their evil deeds. For those one best corrects who reprehends them by direct invective; but to …
Leo the Great—Writings of Leo the Great

How those are to be Admonished who have had Experience of the Sins of the Flesh, and those who have Not.
(Admonition 29.) Differently to be admonished are those who are conscious of sins of the flesh, and those who know them not. For those who have had experience of the sins of the flesh are to be admonished that, at any rate after shipwreck, they should fear the sea, and feel horror at their risk of perdition at least when it has become known to them; lest, having been mercifully preserved after evil deeds committed, by wickedly repeating the same they die. Whence to the soul that sins and never …
Leo the Great—Writings of Leo the Great

Conversion of all that Come.
"Turn Thou me and I shall be turned." --Jer. xxxi. 18. The elect, born again and effectually called, converts himself. To remain unconverted is impossible; but he inclines his ear, he turns his face to the blessed God, he is converted in the fullest sense of the word. In conversion the fact of cooperation on the part of the saved sinner assumes a clearly defined and perceptible character. In regeneration there was none; in the calling there was a beginning of it; in conversion proper it became a …
Abraham Kuyper—The Work of the Holy Spirit

The Saints' Privilege and Profit;
OR, THE THRONE OF GRACE ADVERTISEMENT BY THE EDITOR. The churches of Christ are very much indebted to the Rev. Charles Doe, for the preservation and publishing of this treatise. It formed one of the ten excellent manuscripts left by Bunyan at his decease, prepared for the press. Having treated on the nature of prayer in his searching work on 'praying with the spirit and with the understanding also,' in which he proves from the sacred scriptures that prayer cannot be merely read or said, but must …
John Bunyan—The Works of John Bunyan Volumes 1-3

Assurance
Q-xxxvi: WHAT ARE THE BENEFITS WHICH FLOW FROM SANCTIFICATION? A: Assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end. The first benefit flowing from sanctification is assurance of God's love. 'Give diligence to make your calling and election sure.' 2 Pet 1:10. Sanctification is the seed, assurance is the flower which grows out of it: assurance is a consequent of sanctification. The saints of old had it. We know that we know …
Thomas Watson—A Body of Divinity

Sign Seekers, and the Enthusiast Reproved.
(Galilee on the Same Day as the Last Section.) ^A Matt. XII. 38-45; ^C Luke XI. 24-36. ^c 29 And when the multitudes were gathering together unto him, ^a 38 Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. [Having been severely rebuked by Jesus, it is likely that the scribes and Pharisees asked for a sign that they might appear to the multitude more fair-minded and open to conviction than Jesus had represented them to be. Jesus had just wrought …
J. W. McGarvey—The Four-Fold Gospel

The Call of Matthew - the Saviour's Welcome to Sinners - Rabbinic Theology as Regards the Doctrine of Forgiveness in Contrast to the Gospel of Christ
In two things chiefly does the fundamental difference appear between Christianity and all other religious systems, notably Rabbinism. And in these two things, therefore, lies the main characteristic of Christ's work; or, taking a wider view, the fundamental idea of all religions. Subjectively, they concern sin and the sinner; or, to put it objectively, the forgiveness of sin and the welcome to the sinner. But Rabbinism, and every other system down to modern humanitarianism - if it rises so high in …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Backsliding.
"I will heal their backsliding; I will love them freely: for Mine anger is turned away."--Hosea xiv. 4. There are two kinds of backsliders. Some have never been converted: they have gone through the form of joining a Christian community and claim to be backsliders; but they never have, if I may use the expression, "slid forward." They may talk of backsliding; but they have never really been born again. They need to be treated differently from real back-sliders--those who have been born of the incorruptible …
Dwight L. Moody—The Way to God and How to Find It

The Covenant of Grace
Q-20: DID GOD LEAVE ALL MANKIND TO PERISH 1N THE ESTATE OF SIN AND MISERY? A: No! He entered into a covenant of grace to deliver the elect out of that state, and to bring them into a state of grace by a Redeemer. 'I will make an everlasting covenant with you.' Isa 55:5. Man being by his fall plunged into a labyrinth of misery, and having no way left to recover himself, God was pleased to enter into a new covenant with him, and to restore him to life by a Redeemer. The great proposition I shall go …
Thomas Watson—A Body of Divinity

Bunyan's Last Sermon --Preached July 1688.
"Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God;" John i. 13. The words have a dependence on what goes before, and therefore I must direct you to them for the right understanding of it. You have it thus,--"He came to his own, but his own received him not; but as many as received him, to them gave he power to become the sons of God, even to them which believe on his name; which were born, not of blood, nor of the will of the flesh, but of God." In …
by John Bunyan—Miscellaneous Pieces

Mr. Bunyan's Last Sermon:
Preached August 19TH, 1688 [ADVERTISEMENT BY THE EDITOR] This sermon, although very short, is peculiarly interesting: how it was preserved we are not told; but it bears strong marks of having been published from notes taken by one of the hearers. There is no proof that any memorandum or notes of this sermon was found in the autograph of the preacher. In the list of Bunyan's works published by Chas. Doe, at the end of the 'Heavenly Footman,' March 1690, it stands No. 44. He professes to give the title-page, …
John Bunyan—The Works of John Bunyan Volumes 1-3

Concerning Justification.
Concerning Justification. As many as resist not this light, but receive the same, it becomes in them an holy, pure, and spiritual birth, bringing forth holiness, righteousness, purity, and all those other blessed fruits which are acceptable to God: by which holy birth, to wit, Jesus Christ formed within us, and working his works in us, as we are sanctified, so are we justified in the sight of God, according to the apostle's words; But ye are washed, but ye are sanctified, but ye are justified in …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2. …
John Newton—Messiah Vol. 1

"They have Corrupted Themselves; their Spot is not the Spot of his Children; they are a Perverse and Crooked Generation. "
Deut. xxxii. 5.--"They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation." We doubt this people would take well with such a description of themselves as Moses gives. It might seem strange to us, that God should have chosen such a people out of all the nations of the earth, and they to be so rebellious and perverse, if our own experience did not teach us how free his choice is, and how long-suffering he is, and constant in his choice. …
Hugh Binning—The Works of the Rev. Hugh Binning

The Divine Jesus.
Jehovah-Jesus: John 1:1-18. the intimacy of John, John 13:23. 19:26. 20:2. 21:7, 20. "with Jesus," John 18:15.--John writes of Jesus--- when he wrote--getting the range--his literary style--the beginning--the Word--this was Jesus--the tragic tone. God's Spokesman: the Creator was Jehovah--- Jehovah is Jesus--the Spokesman--Old Testament revelations, Adam, Enoch, Noah, Abraham, Isaac, Jacob, Moses, the elders of Israel, Isaiah, Ezekiel,--Whom these saw--various ways of speaking--John's Gospel …
S. D. Gordon—Quiet Talks about Jesus

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious …
John Edgar McFadyen—Introduction to the Old Testament