Zechariah 3:10














Men wondered at. There are times when there are signs in the heavens and on the earth - prodigies which rouse attention. So in society. There are men who stand out from others. Their characters have a special significance. Their lives are prophecies. Perhaps most of the great men of the Bible were of thin sort. So here -

I. REPRESENTATIVE OF THEIR GENERATION. They breathe the spirit of the age. The evil and the good, of their times, are seen in them at the highest. "There were giants in those days"

II. ADUMBRATE GREAT FORCES. Powers have been at work for long that come out. Embodied. We see the height to which corruption may rise. Intellect without conscience, passion without principle, power without God. Or it may be otherwise. Men of genius and resolution faithful to the truth, ardent for the good of their brethren - reformers, professors, martyrs, whose glory was to live not to themselves, but to God.

III. FORESHADOW COMING JUDGMENT. Like Pharaoh, they have been raised up for God's glory. Like the Jews, they are "ensamples" of God's judgments. What they do, what they suffer, what they enjoy, are as forecasts and foreshadowings of what will be, on to the perfect end. Often such men obtain a certain worship. "There is so much of chance in warfare, and such vast events are connected with the acts of the single individual, that the proper temperament for generating and receiving superstitious impressions is naturally produced" (Coleridge). But they are "for our admonition, upon whom the ends of the world have come." - F.

Under the vine and under the fig tree
Thus inspiration characterises the reign of the Messiah. It was to be distinguished by three things.

1. Enjoyment. The very image is delightful. Vines and fig trees were much prized in the East. They afforded at once delightful fruit for the taste, and refreshing shade from the heat. Persons therefore regaled themselves under their branches and leaves, — and thus the expression in time came to signify happiness. And blessed are the people that know the joyful sound. Wherever the Gospel came it was received as good news, glad tidings, and it was said of the receivers, that they walked not only in the fear of the Lord, but in the comforts of the Holy Ghost.

2. Liberty. Slaves and captives did not sit under their vines and fig trees. Nor did proprietors in time of war. They were liable to the surprises of the enemy. Then they disappeared from these loved, but no longer safe, retreats. In Messiah's days "Israel shall be saved, and Judah shall dwell securely." What have His subjects to fear? Their souls shall dwell at ease. They are free indeed. They are kept by the power of God.

3. Benevolence. "Ye shall call every man his neighbour under the vine, and under the fig tree." There is nothing like selfishness here. They are anxious that others should partake of their privileges. There is no envy here; there is no room for it. Here is enough for all. If we are Christians indeed, our happiness, instead of being impaired by the experience of others, will be increased by it. Let me invite all that come within my reach to that mercy which I have found.

(William Jay.)

A second benefit is the taking away of all trouble, and the fear of trouble, which sin procures; and the giving of peace, represented by peoples walking abroad, and daring, in the open fields under shades, to invite and call one another to feasts and enjoyment of the fruits of peace; which promise is spiritually performed to all the elect when they are assured that God is at peace with them; and is sometimes outwardly performed to the Church, when it is for her good, beside what Israel may expect when they shall turn to Christ. Doctrine —

1. True and sound peace comes only from Christ, and from the sense of the pardon of sin through His blood, which those who have fled to Christ ought to take as their allowance to rest confidently upon, whatever danger there be, and feed upon as the choicest of dainties and feasts.

2. As outward peace and tranquillity in the visible Church and nation, where it is a great merely if it be well improven; so it shall not be wanting when it is for her good: for this promise is put in her charter for that also, and left in the hand of her wise and tender Guide, to dispense it as He sees may be for her profit, being the "Lord of Hosts," to make it forthcoming for her when He pleaseth.

3. As it is a token of a blessed and thorough peace, when with outward and foreign enemies God removes intestine dissensions; and as amity among the inhabitants of a nation, especially in the Church, is a blessing and favour in its own kind; so true, spiritual peace ought to be entertained and improved by mutual godly society, and communication of conditions and experiences for common edification. This is signified to us in that peace, whether inward or outward, is described by "calling every man his neighbour," living in amity, and inviting to mutual feasts and banquets.

(George Hutcheson.)

The prophet Zechariah, for the length of his prophecy, has rather more than a usual number of allusions to Christ. Among these is the one contained in the passage before us. The language is metaphorical, and derived from the arts of architecture and engraving.

I. THE STONE WITH SEVEN EYES. It is generally allowed that this refers directly to the Lord Jesus Christ. Some, however, understand it of Zerubbabel. But if it be allowed to refer to him primarily, yet only as a type of Christ; for it is the same person who is styled "the Branch" in the preceding verse, in Zechariah 6:12, and in other places where Christ is undoubtedly intended.

1. There are numerous allusions to Christ under the metaphor of a stone (Exodus 17:6; 1 Corinthians 10:4; Psalm 118:22; Matthew 21:42; Ephesians 2:20).

2. Upon this stone were to be seven eyes. Seven appears to have been a sacred number among the Jews, and one denoting perfection. Hence we read of the "seven golden candlesticks" —"the Lamb with seven horns and seven eyes" — the "seven Spirits of God" — the "book with seven seals" —the "seven lamps" — the "seven phials" —and here, of the "stone with seven eyes." Eyes are explained by commentators to signify intelligence and wisdom. Eyes of the Lord are to be understood of His omniscience. "The ways of man are before the eyes of the Lord, and He pondereth all his goings" (Proverbs 5:21). "The eyes of the Lord are in every place, beholding the evil and the good" (chap. Proverbs 15:3). "He that formed the eye, shall He not see?" (Psalm 94:9). Now, as seven in the Scriptures denotes perfection, we are doubtless, by the expression in this place, to understand that the attributes or qualities signified by it are infinitely perfect, forasmuch as they are ascribed to God. It is then, at least, an exhibition of one of the attributes of the infinite Jehovah. Let this be borne in mind, for we shall soon see Jesus Christ possessing this attribute.

3. By these eyes "being upon this stone" some suppose that we are to understand the eyes of the Father beholding the Son. But may we not rather suppose that the seven eyes being upon the stone were designed to signify that the perfections represented by them should be imparted to and become identified with it? And may not this be what is intended by the expression, "I will engrave the graving thereof, saith the Lord of hosts"? And may we not, then, suppose that this is an exhibition, by a most beautiful figure, of the incarnation of our Lord Jesus Christ? The engraver was "the Lord of hosts." And says John, "The Word was made flesh, and dwelt among us (and we beheld His glory, the glory as of the only begotten of the Father). fall of grace and truth" (John 1:14). The things engraved on this stone were the infinite perfections of the Godhead.

II. THE WORK TO BE ACCOMPLISHED. "I will remove the iniquity of that land in one day." The whole stupendous work of human redemption centres in one single point; — it was effected by one single act, and that act the work of one single day. The one act which secures it is the sacrificial offering of Himself. The day on which it was effected was the day on which Christ suffered, "the just for the unjust." Whatever, therefore, was said by way of promise, whatever was revealed by prophecy, or whatever was exhibited by the rites of the Jewish economy, all pointed to and centred in the death of Christ. the whole scheme of human redemption was consummated by the one offering of Christ upon the Cross! O my soul, what a day of interest was that to the world! We have heard of a day on which a world was involved in the waters of a flood. We have heard of a day on which whole cities were reduced to heaps of smoking ruins. We have heard of a day on which one decisive battle determined the fate of empires; yea, and we have heard of a day on which the tyrannical yoke of foreign usurpation was broken, and the sweet sound of liberty heard throughout this vast republic. But what are all these in comparison of that day when all heaven, in breathless silence, paused and, with an interest" commensurate with the importance,, of the work. beheld the achievement of "the Shepherd, the Stone of Israel"?

III. The EFFECTS WINCH FOLLOW. "In that day, saith the Lord of hosts, shall ye call every man his neighbour under the vine and under the fig tree." Here is, then —

1. A spirit of general benevolence. This is a legitimate fruit, or one of the effects of the great atonement applied to the heart of man. The first step towards the restoration of society to proper principles of feeling and action is to remove that principle which first disorganised society, and which still promotes enmity and separation between man and man. As love is the ruling principle of the soul, all sordid views and selfish interests are excluded from the heart of the Christian, and he looks abroad upon all mankind with a heart flowing with benevolence. He rejoices in the prosperity of the prosperous, and tenderly sympathises with those who are in adversity. In a word, he has learned to call every man his neighbour. But wherever this principle is found in the heart it cannot remain inactive. Hence —

2. A spirit of association. It is not enough for the true Christian that he has peace, order, and happiness within the sanctuary of his own breast, nor yet that he feels a spirit of general benevolence towards all mankind. The language of his heart is, "What shall I render unto the Lord for all His benefits towards me?" The principle of which he is possessed, and by which he is actuated, ever prompts him to "every good word and work." Eating together was by the ancients considered a mark of peculiar respect. It was a ceremony used not only as a testimony of mutual friendship, but also for the confirmation of covenants, in the transaction of civil and religious affairs. The place chosen and sanctioned by custom for these purposes was the shade of the vine and of the fig tree. The fruit of these was much depended upon both for nourishment and comfort. Beneath their shade, therefore, was an appropriate place for the interchange of friendships, and especially for the purpose of devotion. When, therefore, any one invited his neighbour under the vine and under the fig tree, it was a testimony of his love, and the expression of a desire that his neighbour might with him partake of all the temporal and spiritual blessings of which he himself was a partaker. But viewing these expressions in their more immediate reference to the effects of the great atonement, they very clearly designate the spirit by which every true Christian is actuated towards mankind. It was this spirit, in all its infinite perfection and fulness, which moved the Father to "give His only begotten Son, that whosoever believeth on Him might not perish, but have everlasting life." It was the same love that moved the Son to "give Himself for us, that He might redeem us from all iniquity," and that He might "break down the middle wall of partition" which separated man from God, and man from man; "and in himself of twain to make one new man, so making peace." It is the existence and operation of this spirit, in the hearts of the ministers of Christ, which stimulates them to "go into all the world and preach the Gospel to every creature" —to invite and entreat sinners to be "reconciled to God." It is the existence and operation of this spirit which leads Christians to unite their efforts and put forth their energies in the cause of man. Improvement —

1. That the Christian hath a strong foundation for his faith. In the first part of this subject we have seen that Jesus Christ, by both prophets and apostles, is laid in Zion for a "sure foundation." He therefore, who believes in Him with a heart unto righteousness, shall not be confounded.

2. We learn from this subject the great privilege of the children of God. Whatever obstacles lay in the way of our salvation, on account of original sin, was "removed in one day" by the death of Christ.

3. Finally, we learn from this subject the duty of every Christian. Was it said that in the day when iniquity should be removed "every" (Christian) "man should call his neighbour under the vine and under the fig tree"? This prophecy, then, clearly points out the duty of every lover of Christ. Think not that this duty belongs exclusively to the ministers of the Gospel

(Noah Levings.)

Behold a candlestick all of gold
That by the candelabrum was symbolised the Israelitish community, the people of the theocracy, may be regarded as generally conceded. But Israel was itself a symbol and type; it was the visible manifestation of that invisible spiritual community, the Church of the living God, which embraces the faithful of all ages and places. But the light which the Church possesses is not from herself; it is light communicated and sustained by influences from above. Hence in the vision the lamps were supplied with oil, not by human ministration, but through channels and pipes from the olive trees which stood beside and were over the candelabrum. Oil is the proper symbol of the Holy Spirit's influence. This is the oil by which the Church is sustained, is made to shine, and is enabled to accomplish the work she has to do in the world. Apart from the Divine Spirit the Church is dark and cold and feeble; but through the visitation of the Spirit she is animated and invigorated, becomes luminous and glorious, and is crowned with success as she labours to erect God's temple on earth. They were taught by this vision not to be discouraged, for it was not by human might or power that the work was to be done, but by the Spirit of the Lord. Through His grace the light should be sustained in them; their hands should be strengthened for their work; and ere long they should see the consummation of that which had been so auspiciously begun. God sustains His Church by His grace. But this grace comes to men through certain appointed media. This was symbolised in the vision by the fruit-bearing branches of the olive trees, and by the conduits and pipes through which the oil was conveyed to the lamps. The branches represented the sacerdotal and civil authorities in Israel.

(W. L. Alexander, D. D.)

Homilist.
I. AS A STUDENT OF THE DIVINE REVELATIONS. "I have looked, and behold a candle stick all of gold," etc. The ideal Church is all this. The candlestick may, I think, fairly represent the Bible, or God's special revelation to man: that is golden, that is luminous, that is supernaturally supplied with the oil of inspiration. In fact, in the passage the interpreting angel designates this, candlestick, not as the Church, but as the "word of the Lord unto Zerubbabel." I make two remarks concerning this revelation —

1. It has in it sufficient to excite the inquiry of man as a student. "What are these, my lord?" What wonderful things are in this Bible!

2. It has an Interpreter that can satisfy man as a student. The angel to whom the prophet directed his inquiry promptly answered. The prophet here displays two of the leading attributes of a genuine student of the Divine —(1) Inquisitiveness. He inquires; and because he inquires he receives an answer. The Bible is an unmeaning book to the great mass of mankind, because they do not inquire into its significance. Truth is only got by genuine inquiry.(2) Ingenuousness. The first reply of the interpreting angel to the prophet was, "Knowest thou not what these things mean?" and he said, "No, my lord." At once he confesses his ignorance. The man who develops these two attributes in relation to God's Word has a Divine Interpreter at his side, namely, the Spirit of God, who will lead us into all knowledge. This passage sets man before us —

II. AS A DOER OF THE DIVINE WILL Man has not only to study, but to work; not only to get Divine ideas, but to work them out. The work of the prophet was to convey a message from God to Zerubbabel, and the message he conveyed was a message to world. Man is to be a "Worker together" with God. I offer two remarks concerning man as a worker out of the Divine will

1. That though his difficulties may appear great, his resources are infinite. Zerubbabel, in rebuilding the temple, had enormous difficulties. Those difficulties hovered before him as mountains. But great as they were, he was assured that he had resources more than equal to the task. "Not by might, nor by power, but by My Spirit, saith the Lord of hosts."

2. That though his efforts may seem feeble, his success will be inevitable.(1) The feebleness of human efforts is here implied.

(a)It is common to despise small things.

(b)It is foolish to despise small things. All great things were small in their beginnings.

(c)It is contemptible to despise small things. Truly great souls never do so.(2) The success of feeble efforts is here guaranteed. The temple should certainly be completed. So it will be with every true work to which a true man puts his hand in the name of God. It will he finished; there will be no failures, success is inevitable.

(Homilist.)

Outlines by a London Minister.
1. The Church of God is composed of the most precious human material in the world. The man who walks day by day with the "King Eternal, Immortal and Invisible," is of far more value to the world, and is regarded by God as of more worth, than the man of the greatest intellectual attainments.

2. The Church is a light giver, because its power to give light is sustained from a source outside itself. The life of the Church of God is not self-sustaining. Gad is the sustaining power by which the Church is kept alive, and only as she is supplied from Him with the holy off of the Divine Spirit can she give out that light which is the life of men. The most perfect machinery without this life-sustaining force is useless to accomplish the Divine purpose "of making the Church a blessing to the world. This mysterious living principle is due to a life at the back of all that is apprehended by the senses, a life which some call "the efficient cause," but which we think it more reasonable to call the "living God."

3. Because of this all-sufficient source of life we are assured that small beginnings in the kingdom of God will issue in great results. There is no such thing in nature as instantaneous result. The blade comes before the ear. The law of the spiritual kingdom is to begin with the small and end with the great. Connection with the source of life ensures growth unto perfection.

(Outlines by a London Minister.)

1. The temple here represents the Church to be enlightened by Christ, she being in herself but dark, and void of light and comfort, till He come and appear in her, and for her, and make her light.

2. The ministry appointed of Christ for the direction, edification, and comfort of the Church are here represented by the candlestick, who should be pure, that they may be precious in His sight as gold, and who ought to shine by purity and holiness of life, and be instrumental in making the Church a shining light in a dark world.

3. The bowl upon the top of the candlestick which immediately receives the oil doth fitly represent Christ as Mediator, the head and storehouse of the Church, to whom is intrusted all fulness of gifts and graces for the Church's behoof.

4. The variety and sufficiency of gifts communicate by Christ, for the good and salvation of the Church is represented by seven lamps, all tending one common end of burning and shining.

5. The way of deriving grace from Christ to His servants, by ordained and sanctified means, especially by His covenant; our dependence, and the bands of communion betwixt Him and His people, is represented by seven pipes going betwixt the bowl and the lamps.

(George Hutcheson.)

In order to make God's meaning clearer the prophet was granted the vision of the candlestick (lampstand), the gist of which was that the wick, though necessary to the light, played a very inconsiderable part in its production. It had no illuminating power; it could only smoke, and char, and smoulder. At the best it could only be a medium between the oil in the cistern and the fire that burnt on its serried edge. Thus Zerubbabel might be weak and flexible as a wick, but none of his deficiencies could hinder him finishing the work to which he had been called, if only his spirit was kindled with the Divine fire, and fed continually by the gracious influences of the Holy Spirit. The candlestick was evidently fashioned on the model of that in the temple, the shape of which is still preserved to us on the Arch of Titus. According to the R.V., there were seven pipes to each lamp. Nor was this all. On either side of this massive candlestick stood an olive tree, from the heart of which, by a golden pipe, the oil was continually being poured into the reservoir; so that, even though it might be limited in its containing power, there could be no failure in its ability to meet the incessant demands of the lamps. So far as the Jews were concerned, the meaning of the vision was obvious. They were represented in the candlestick, of which the many lamps and the precious metal of its composition set forth their perfection and preciousness in the thought of God. Their function was to shed the light of His knowledge on the world, as it lay under the power of darkness; whilst, to aid them in fulfilling this mission, Divine supplies would be forthcoming from a celestial and living source, and brought to them through the golden pipes, of which one represented Joshua the priest, and the other Zerubbabel the prince. These men, therefore, were but mediums for Divine communications. Their sufficiency was not of themselves, but of God. The mission of Israel would be realised, not by them, but by the Spirit of God through them. They might seem altogether helpless and inadequate; but a living fountain of oil was prepared to furnish them with inexhaustible supplies

(F. B. Meyer, B. A.)

People
Joshua, Zechariah
Places
Jerusalem
Topics
Affirmation, Almighty, Another's, Armies, Declares, Fig, Fig-tree, Guests, Hosts, Invite, Neighbor, Neighbour, Says, Sit, Tree, Vine
Outline
1. Under the type of Joshua, the high priest, receiving clean garments,
6. and a covenant of promise,
8. Christ the Branch and Cornerstone is promised.

Dictionary of Bible Themes
Zechariah 3:10

     4440   fig-tree
     4534   vine
     5181   sitting
     5355   invitations

Library
June 24. "I Will Clothe Thee with Change of Raiment" (Zech. Iii. 4).
"I will clothe thee with change of raiment" (Zech. iii. 4). For Paul every exercise of the Christian life was simply the grace of Jesus Christ imparted to him and lived out by him, so that holiness was to put on the Lord Jesus and all the robes of His perfect righteousness which he loves to describe so often in his beautiful epistles. "Put on therefore, as the elect of God, holy and beloved," he says to the Colossians, "bowels of mercies, kindness, humbleness of mind, meekness, long suffering"; and,
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Right of Entry
'I will give thee places to walk among these that stand by.'--ZECHARIAH iii. 7. A WORD or two of explanation will probably be necessary in order to see the full meaning of this great promise. The Prophet has just been describing a vision of judgment which he saw, in which the high priest, as representative of the nation, stood before the Angel of the Lord as an unclean person. He is cleansed and clothed, his foul raiment stripped off him, and a fair priestly garment, with 'Holiness to the Lord' written
Alexander Maclaren—Expositions of Holy Scripture

A vision of Judgement and Cleansing
'And he shewed me Joshua the high priest standing before the Angel of the Lord, and Satan standing at his right hand to resist him. 2. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? 3. Now Joshua was clothed with filthy garments, and stood before the Angel. 4. And He answered and spake unto those that stood before Him, saying, Take away the filthy garments from him. And unto him He said,
Alexander Maclaren—Expositions of Holy Scripture

Change of Raiment
"Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments."--Zech. iii. 4, 5. G. Ter Steegen. tr., Emma Frances Bevan, 1899 Lord Jesus, all my sin and guilt Love laid of old on Thee, Thy love the cross and sorrow willed, Love undeserved by me. The victory over death and hell Thou, Lord, for me didst win; And Thou hast nailed upon
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

Home Occupations and Travels in England and Wales.
1828--1833. On their return home Martha Yeardley was attacked with a severe illness, consequent probably on hard travelling and bad accommodation during the journey. Under date of the 18th of the Fifth Month, J.Y. writes:-- How circumstances change! Last Yearly Meeting we were in London with the prospect of a long journey before us, and now my dear Martha is on a bed of sickness, and I have myself suffered; but through all there is a degree of peaceful resignation in the belief that all is done
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

Some Helps to Mourning
Having removed the obstructions, let me in the last place propound some helps to holy mourning. 1 Set David's prospect continually before you. My sin is ever before me' (Psalm 51:3). David, that he might be a mourner, kept his eye full upon sin. See what sin is, and then tell me if there be not enough in it to draw forth tears. I know not what name to give it bad enough. One calls it the devil's excrement. Sin is a complication of all evils. It is the spirits of mischief distilled. Sin dishonours
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

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

The Sum and Substance of all Theology
Note: On Tuesday, June 25th, 1861, the beloved C. H. Spurgeon visited Swansea. The day was wet, so the services could not be held in the open-air; and, as no building in the town was large enough to hold the vast concourses of people who had come from all parts to hear the renowned preacher, he consented to deliver two discourses in the morning; first at Bethesda, and then at Trinity Chapel. At each place he preached for an hour and a quarter. The weather cleared up during the day; so, in the evening,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

Annunciation of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^C Luke I. 26-38. ^c 26 Now in the sixth month [this is the passage from which we learn that John was six months older than Jesus] the angel Gabriel was sent from God unto a city of Galilee, named Nazareth [Luke alone tells us where Mary lived before the birth of Jesus. That Nazareth was an unimportant town is shown by the fact that it is mentioned nowhere in the Old Testament, nor in the Talmud, nor in Josephus, who mentions two hundred four towns and cities of Galilee. The
J. W. McGarvey—The Four-Fold Gospel

Concerning Worship.
Concerning Worship. [780] All true and acceptable worship to God is offered in the inward and immediate moving and drawing of his own Spirit which is neither limited to places times, nor persons. For though we are to worship him always, and continually to fear before him; [781] yet as to the outward signification thereof, in prayers, praises, or preachings, we ought not to do it in our own will, where and when we will; but where and when we are moved thereunto by the stirring and secret inspiration
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Blessed are the Poor in Spirit
Having spoken of the general notion of blessedness, I come next to consider the subjects of this blessedness, and these our Saviour has deciphered to be the poor in spirit, the mourners, etc. But before I touch upon these, I shall attempt a little preface or paraphrase upon this sermon of the beatitudes. 1 Observe the divinity in this sermon, which goes beyond all philosophy. The philosophers use to say that one contrary expels another; but here one contrary begets another. Poverty is wont to expel
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Thoughts Upon the Appearance of Christ the Sun of Righteousness, or the Beatifick vision.
SO long as we are in the Body, we are apt to be governed wholly by its senses, seldom or never minding any thing but what comes to us through one or other of them. Though we are all able to abstract our Thoughts when we please from matter, and fix them upon things that are purely spiritual; there are but few that ever do it. But few, even among those also that have such things revealed to them by God himself, and so have infinitely more and firmer ground to believe them, than any one, or all their
William Beveridge—Private Thoughts Upon a Christian Life

Meditations on the Hindrances which Keep Back a Sinner from the Practice of Piety.
Those hindrances are chiefly seven:-- I. An ignorant mistaking of the true meaning of certain places of the holy Scriptures, and some other chief grounds of Christian religion. The Scriptures mistaken are these: 1. Ezek. xxxiii. 14, 16, "At what time soever a sinner repenteth him of his sin, I will blot out all," &c. Hence the carnal Christian gathers, that he may repent when he will. It is true, whensoever a sinner does repent, God will forgive; but the text saith not, that a sinner may repent whensoever
Lewis Bayly—The Practice of Piety

Its Meaning
Deliverance from the condemning sentence of the Divine Law is the fundamental blessing in Divine salvation: so long as we continue under the curse, we can neither be holy nor happy. But as to the precise nature of that deliverance, as to exactly what it consists of, as to the ground on which it is obtained, and as to the means whereby it is secured, much confusion now obtains. Most of the errors which have been prevalent on this subject arose from the lack of a clear view of the thing itself, and
Arthur W. Pink—The Doctrine of Justification

How Christ is Made Use of for Justification as a Way.
What Christ hath done to purchase, procure, and bring about our justification before God, is mentioned already, viz. That he stood in the room of sinners, engaging for them as their cautioner, undertaking, and at length paying down the ransom; becoming sin, or a sacrifice for sin, and a curse for them, and so laying down his life a ransom to satisfy divine justice; and this he hath made known in the gospel, calling sinners to an accepting of him as their only Mediator, and to a resting upon him for
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt
Thomas Watson—A Body of Divinity

Zechariah
CHAPTERS I-VIII Two months after Haggai had delivered his first address to the people in 520 B.C., and a little over a month after the building of the temple had begun (Hag. i. 15), Zechariah appeared with another message of encouragement. How much it was needed we see from the popular despondency reflected in Hag. ii. 3, Jerusalem is still disconsolate (Zech. i. 17), there has been fasting and mourning, vii. 5, the city is without walls, ii. 5, the population scanty, ii. 4, and most of the people
John Edgar McFadyen—Introduction to the Old Testament

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