II. Merely to believe that there is one God is a dead faith, which will never be counted for righteousness, because: it will never make a man righteous, doing righteous and good deeds as Abraham did. Abraham's faith was counted to him for righteousness because it was righteousness, and made him do righteous deeds.

1. His faith in God made him brave. He went forth he knew not whither, but he had put his strength in God, and he did not fear.

2. Faith made him high-minded, generous, and courteous; as when he bids Lot go whither he will with his flocks and herds. Abraham was a plain man, dwelling in tents, but still, as the children of Heth said of him, a mighty prince, not merely in wealth of flocks and herds, but a prince in manners and a prince in heart.

3. Faith in God made Abraham a truly pious man, it made him the friend of God. His communion with God is the especial glory of Abraham's character. This gave him his name, "the friend of God"; or as his descendants the Arabs call him to this day, simply "The Friend."

III. Abraham believed God because there was in his heart something which there is not in all men's hearts — something which answered to God's call, and make him certain that the call was from God — even the Holy Spirit of God. Blessed is the man who has chosen his share of Abraham's faith: he and his children after him shall have their share of Abraham's blessing.

(C. Kingsley, M. A.)

1. To reward long trial and patience.

2. To reveal the Divine purpose more clearly.

II. ENLARGEMENT AND EXALTATION OF THE IDEA OF DUTY. The more we know of God, the more exalted and noble our conception of the duty we owe to Him. Our sense of the holiness of His law increases.

1. We have a clearer idea of the standard of duty. "Walk before Me." The moral character of God is proposed for our imitation.

2. We see what is the true evidence of duty. "Be thou perfect." Perfect obedience — completeness of spiritual character — respect unto all God's commandments these are the evidences that our duty has been rendered acceptably. The constant aim after perfection is a proof that our piety is real and sincere.

3. We have the Divine encouragements of duty. "I am the Almighty God." As we have infinite goodness to furnish us with an idea and an example, so we have infinite power to support us and to give us the necessary strength.

(T. H. Leale.)

I. In the original production of all creatures.

II. In the preservation and government of all creatures; and,

III. In the redemption of sinful man.

1. "Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear" (Hebrews 11:3). They were not merely formed, they were created; they were made out of nothing, the matter of which they were formed was created; for "in the beginning God created the heaven and the earth" (Genesis 1:1); and these two words, "the heaven and the earth," include all the countless myriads of creatures and things which fill the universe, and far exceed the view of mortals. God alone can create.

2. The power of God, as it is displayed in the preservation and government of His creatures. The whole system is preserved in its beautiful order by the same Almighty hand which gave it being. He upholds all things by the word of His power (Hebrews 1:3). Mark the display of the same Almighty power in making constant provision for the vast family of the universe. The continuance, from age to age, of the various orders of animals, beasts, birds, fishes, insects, and all the multitudes of trees, plants, and flowers, must be ascribed to the same Almighty power. The moral government of God is still more wonderful. To His power in restraining evil spirits we owe much of our safety and comfort. We are more sensible of His power in restraining wicked men. But as the world is, it would be infinitely worse, if God did not withhold bad men from their purposes; but nil hearts are in His hand.

3. The power of God as it shines in the redemption of sinful men by Jesus Christ. Observe this power in the presence of the great Redeemer. When we consider the first planting of our holy religion in the world, by instruments so feeble, and notwithstanding obstacles so great, we shall see with what propriety the gospel is said to be "the power of God unto salvation" (Romans 1:16). But it concerns us most of all to trace the effects of Divine power in the application of the gospel to the heart, without which its publication to the world, and its preservation to this day, will not avail to our personal salvation. The gospel is designed to produce a great inward change. The corruption of our nature renders this change absolutely necessary; and it is a change so considerable, as to be called in Scripture a new creation (2 Corinthians 5:17): this, of course, can be effected only by the power of God; and, therefore, true converts are said to be made "willing in the day of His power" (Psalm 110:3). Let us contemplate one more exertion of Divine power. When Moses saw a bush on fire, and yet that it was not consumed, he turned aside to behold it with admiration. In that burning bush he beheld the emblem of Israel afflicted in Egypt, yet not destroyed; and we may perceive in it an emblem of a true Christian, "kept by the power of God through faith unto salvation" (1 Peter 1:5). And what but the power of God is sufficient for this purpose? What, then, shall we say to these things? What use shall we make of our meditations on the Almighty power of God? Let Him be adored; let Him be feared; let Him be trusted. Let Him be adored. He, and He alone, is the proper object of religious worship. Observe and admire His power wherever you see it; and where can you look without seeing it? Let this Almighty God be feared. Fear not man, who can do nothing but as permitted. Fear not man, said our Saviour, "but I will forewarn you whom ye shall fear; fear Him which after He hath killed the body, can cast both body and soul into hell: yea, I say unto you, Fear Him" (Luke 12:5). "Blessed are all they that put their trust in Him." Yes; "trust in the Lord forever: for in the Lord Jehovah is everlasting strength" (Isaiah 26:4). What cannot He do who is almighty? "Is anything too hard for the Lord?" (Genesis 18:14).

(G. Burder.)

1. This blessed text, "I am God All-sufficient," may apply to us in times when we are inclined to shirk any service for God. "Thou art foolish, but I am wise. Give thyself up to My guidance: trust thyself in My hands, and thou shalt achieve marvels; and exceeding great wonders shalt thou accomplish by My power and grace."

2. This word may also be useful to those who are trembling under some present temporal trial and affliction.

3. The same may also be applied to each of us when we are under spiritual depressions. Inward tribulations are frequently more severe than temporal trials; the man of God knows this full well. "I am God Almighty," saith the Lord: "Therefore say thou unto the enemy, 'Rejoice not over me, for though I fall yet shall I rise again.'"

II. Secondly, our text goes on to speak of our RIGHT POSITION. The Lord says, "I am Almighty God," and then He adds, "Walk before Me." It is much easier for me to talk about this than it will be to practise it. The meaning is simple — the actual obedience grace alone can work in us. "Walk before Me." Not merely "think before Me," and "pray before Me," but "walk before Me." I know many find it easy to cultivate a sense of God's presence in their own study, or in the room where they are accustomed to pray, but this is the point — to feel it in business, and in the details of everyday life. Oh, it is a great word this — "Walk before Me." Its brevity is not so notable as its fulness. Surely it means realize My presence, and then, in general life and ordinary conversation, continue under a sense of it, serious, devout, holy, earnest, trustful, consecrated, Christ-like. But He meant more than that. "Walk before Me." That is, "Delight in My company." True believers find their choicest joy in communion with God; and did we always walk with God in a sense of communing with Him, our peace would be like a river, and our righteousness like the waves of the sea. "Walk before Me." Does not it mean just this, in a word, "Do not act as seeing anybody else except Me? Walk before Me." Now, Abram had walked before Sarah: he had listened to her, and much mischief had come of his so doing at different times. The dearest friends we have are often those who will lead us most astray when we take counsel with flesh and blood. "Do not allow your course to be shaped by regarding Hagar, or regarding Ishmael, or regarding Sarah, or anybody else. 'Walk before Me.'" I am persuaded that a regard for God, a sense of duty, a straight-forward following out of convictions, is the only true style of living, for if you begin to notice the whims and wishes of one, then you will have to do the same with another; and if your course of conduct is to be shaped to please men, you will become man's slave and nothing better; and no child of God ought to come into that condition.

III. But we must pass on, for there is another point, and that is, as we have considered our sure reliance and our right position, we notice next OUR GLORIOUS AIM: "Be thou perfect." Now, the connection shows us that the only way to be perfect is to walk before the Lord. If any man desires holiness, he must get it through communion. The way to be transformed into the likeness of God is to live in the company of God. First, God must be known as All-sufficient; thus He helps and enables His servant to walk before Him, and then, as a consequence, that favoured servant labours to obey the word of command, "Be thou perfect." "Oh," says one, "but how can we be perfect?" I will ask thee another question: Wouldst thou have God command thee to be less than perfect? If so He would be the author of an imperfect law. "The law of the Lord is perfect;" how could it be otherwise? I do not find that He bids us partly keep His law, but wholly keep it. And so the Lord holds up this as the standard of a Christian, "Be thou perfect." And does it not mean, let us be perfect in desiring to have all the round of graces? Suppose a man should have faith, and should have love, but no hope: he would not be perfect. He would be like a child that had two arms, but only one foot; it would not be a perfect child. You must have all the graces, if you are to be a perfect man. And as we have all the graces, so we should seek to have in our lives exhibited all the virtues, in the fulfilment of all our duties. It is a very sad thing when you hear of a Christian man that he is a very excellent deacon, that he is a very admirable local preacher or Sabbath school teacher, but that he is a very unkind father. That "but" spoils it all. A saint abroad is no saint if he be a devil at home. Now, I think I hear somebody saying, "How shall we ever reach such a height?" My dear brother, you never will do so except you remember the first part of the text — "I am the Almighty God." He can help you. If there be any sin that you cannot overcome yourself, He can overcome it for you. If there be any virtue you have not yet reached, He can lead you up to it. But I will not detain you longer, except to notice that last word. It is a very sweet word: "I will make My covenant between Me and thee." Oh, it is the man that knows an All-sufficient God, and that lives in the presence of God, and that endeavours to be perfect in his life — it is that man that enjoys intercourse and communion with God, such as no one else knows, for "The secret of the Lord is with them that fear Him." "There shall be a covenant between Me and thee."

( C. H. Spurgeon.)

II. A COMMAND. — "Walk before Me." Think, act, speak, under a sense of God's omnipresence.

III. A FURTHER COMMAND OR PROMISE. "Be thou perfect," or, "Thou shalt be perfect."

1. As a command it imports, "Thou shalt be upright and sincere in thought, speech, action."

2. As a promise, "Thou shalt be perfect as thy state and nature can bear, in knowledge, holiness, happiness."

(J. Benson, D. D.)

2. Teaches us to leave with God all that concerns us.

3. Teaches us to practise perfect openness with God.

4. Is the remedy against all discouragement.

2. To realize, at all times, His presence and His Providence.

3. To feel the dignity of the godly life. We are not to walk behind Him, as if ashamed, but before Him, as conscious of the dignity of our high calling.

4. To feel the constant energy of spiritual life. We cannot fail with the Almighty power behind us.

5. To feel the love of God towards us.

6. To apprehend God's love by our faith.

II. THE REVELATION ON WHICH THIS SUMMONS WAS BASED — "I am the Almighty God" — El-Shaddai. "All power is Mine, in heaven and upon earth. Of old I laid the foundations of the earth, and the heavens are the work of My hands. I sit upon the circle of the earth; and its inhabitants are as grasshoppers. I bring out the starry hosts by number, calling them all by names, by the greatness of My might, for that I am strong in power: not one faileth. Hast thou not known? — Hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth fainteth not, neither is weary?" All this is as true today as ever. And if any will dare venture forth on the path of separation, cutting themselves aloof from all creature aid, and from all self-originated effort; content to walk alone with God, with no help from any but Him — such will find that all the resources of the Divine Almightiness will be placed at their disposal, and that the resources of Omnipotence must be exhausted ere their cause can fail for want of help.

III. THE COVENANT WHICH WAS DIVINELY PROPOSED.

1. It referred to the seed.

2. It referred to the land.

3. It referred to the coming child.

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

I. First, then, let us notice in the words of God to Abram, THE MODEL OF THE SANCTIFIED OR CONSECRATED LIFE. Here it is: "I am the Almighty God; walk before Me, and be thou perfect."

1. For a man to be thoroughly sanctified to the Master's service, he must first realize the almightines and all-sufficiency and glory of God.

2. True holiness is a walking before God. The saint feels that he must not, dare not, transgress, because he is before the very face of God.

3. The next words are, "and be thou perfect." Does this mean absolute perfection? Freely I do admit that the model of sanctification is perfection.

II. Secondly, THE NATURE OF THIS CONSECRATION as illustrated in this chapter.

1. Genuine spiritual consecration begins with communion with God. Note the third verse — "Abraham fell on his face, and God talked with him." By looking at Christ Jesus, His image is photographed upon our mind, and we are changed from glory to glory, as by the presence of the Lord.

2. The next point in the nature of this consecration is that it is fostered by enlarged views of the covenant grace. "As for Me, behold My covenant is with thee, and thou shalt be a father of many nations."

3. Note, in reading these words, how this covenant is revealed to Abram peculiarly as a work of Divine power. Note the run of the passage, "I will make My covenant between Me and thee." "I will make thee fruitful." "I will establish My covenant." "I will give unto thee." "I will be thy God," and so on. Oh! those glorious "wills" and "shalls." Ye cannot serve the Lord with a perfect heart until first your faith gets a grip of the Divine "wills" and "shalls."

4. Further, Abraham had a view of the covenant in its everlastingness. I do not remember that the word "everlasting" had been used before in reference to that covenant, but in this chapter we have it over and over again. "I will establish My covenant for an everlasting covenant." Here is one of those grand truths which many of the babes in grace have not as yet learned, namely, that the blessings of grace are blessings not given today to be taken back tomorrow, but eternal blessings.

5. In considering the nature of this consecration, I would observe next, that they who are consecrated to God are regarded as new men. The new manhood is indicated by the change of name — he is called no longer Abram, but Abraham, and his wife no longer Sarai, but Sarah. Ye are new creatures in Christ Jesus.

6. Note further that the nature of this consecration was set forth to Abraham by the rite of circumcision. Taking away the filthiness of the flesh.

III. THE RESULTS OF SUCH A CONSECRATING.

1. Immediately after God's appearing to Abraham his consecration was manifest, first, in his prayer for his family. "O that Ishmael might live before Thee!" Men of God, if you are indeed the Lord's, and feel that you are His, begin now to intercede for all who belong to you.

2. The next result of Abraham's consecration was, that he was most hospitable to his fellow men. Look at the next chapter. He sits at the tent door, and three men come to him. The Christian is the best servant of humanity in a spiritual sense. I mean that for his Master's sake he endeavours to do good to the sons of men.

3. The third result was, Abraham entertained the Lord Himself, for amongst those three angels who came to his house was the King of kings, the Infinite One. Every believer who serves his God doth, as it were, give refreshment to the Divine mind. I mean this, God took an infinite delight in the work of His dear Son. He said, "This is My beloved Son, in whom I am well pleased," and He takes a delight also in the holiness of all His people.

4. Once more, Abraham became the great intercessor for others. The next chapter is full of his pleadings for Sodom. If we do but become consecrated to God, thoroughly so, as I have attempted feebly to describe, we shall become mighty with God in our pleadings.

( C. H. Spurgeon.)

(A. Fuller.)

II. Abram is called to be perfect. Now, this word "perfect," or "upright," when applied to man, in the Bible, is not absolute, but relative. It relates, for the most part, not to the whole character of a man, but to some one particular feature of his character, some individual grace or virtue specified, in respect of which he is said to be complete or entire, consistent and sincere. In the instance before us, it is the duty of "walking before God," in respect of which Abram is exhorted to be perfect — "Walk before Me, and be thou perfect." Now, to walk before God, is to walk and live as in His sight, and under His special inspection: to realize, at all times, His presence and His providence; to feel His open and unslumbering eye ever upon us. Thus to walk before God is impossible, if there be not redeeming love on His part, apprehended by faith on ours; and to be perfect, guileless, and upright, in so walking before God, is the great duty of the believer. He alone can discharge that duty.

III. Abram has a sufficient reason given to him for his compliance with the command — "Walk before Me and be thou perfect." It is a reason founded on the nature of God Himself. God appeals to His omnipotence, as warranting His expectation that His servant's walk before Him should be perfect. "I am the Almighty God." "This is thine encouragement to act with entire frankness and unreserve in all thy dealings with Me, and to let all be open and undisguised between us. I have all power and all sufficiency; and all that concerns thee may be safely left to Me. There is no need of any underhand or circuitous mode of procedure, nor any occasion to resort to any doubtful walk of thine own for the accomplishment of all that thine heart desires. I am the Almighty God: walk before Me. Commit thy way to Me, and I will bring it to pass. What is it that troubles thee, and would tempt thee to try some device of thine own for relief? Is it sin? And hast thou found no Saviour? Then know that I am the Almighty God; and that, as the Almighty, I have all power to forgive sin. Let thy sin, in all its blackness, be laid bare before Me; for I am the Almighty God; I have a provision such as no resources but Mine could furnish — a provision of infinite wisdom, and power, and love, by which I freely cleanse thee from it all." In this way, Abram, when in danger of relapsing into worldly indifference, through the hardening influence of the deceitfulness of sin, and the yielding of faith to sense — of the Spirit to the flesh — is called authoritatively and peremptorily to repent, and do his first works. The process of awakening is simple and effectual, as every work of God is, and it is exactly suited to his case.

(R. S. Candlish, D. D.)

(G. Swinnock.)

(J. Nichol.)

(J. Fletcher.)

(F. W. Robertson, M. A.)

(H. G. Salter.)

(F. F. Trench.)

(Bp. Hall.)

     8343   servanthood, in society
     9136   immortality, OT

Genesis 17:1-22

     5467   promises, divine
     7915   confirmation

Genesis 17:4-14

     1348   covenant, with Abraham

Genesis 17:9-13

     8764   forgetting God

Genesis 17:9-14

     1680   types
     5078   Abraham, significance
     5707   male and female

Genesis 17:9-22

     5658   boys

Genesis 17:9-27

     5076   Abraham, life of

Genesis 17:10-14

     1443   revelation, OT
     7021   church, OT anticipations
     7335   circumcision, physical

Genesis 17:12-13

     7447   slavery, in OT

Genesis 17:12-14

     5340   house

Genesis 17:13-14

     5136   body

Abraham
(First Sunday in Lent) GENESIS xvii. 1, 2. And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. I have told you that the Bible reveals, that is, unveils the Lord God, Jesus Christ our Lord, and through him God the Father Almighty. I have tried to show you how the Bible does so, step by step. I go on to show you another step which the Bible takes, and which explains much that has gone before. From …
Charles Kingsley—The Gospel of the Pentateuch

With, Before, After
'Enoch walked with God,'--GENESIS v. 22. 'Walk before Me.'--GENESIS xvii. 1. 'Ye shall walk after the Lord your God.'--DEUTERONOMY xiii. 4. You will have anticipated, I suppose, my purpose in doing what I very seldom do--cutting little snippets out of different verses and putting them together. You see that these three fragments, in their resemblances and in their differences, are equally significant and instructive. They concur in regarding life as a walk--a metaphor which expresses continuity, …
Alexander Maclaren—Expositions of Holy Scripture

Balaam's Prophecy. (Numb. xxiv. 17-19. )
Carried by the Spirit into the far distant future, Balaam sees here how a star goeth out of Jacob and a sceptre riseth out of Israel, and how this sceptre smiteth Moab, by whose enmity the Seer had been brought from a distant region for the destruction of Israel. And not Moab only shall be smitten, but its southern neighbour, Edom, too shall be subdued, whose hatred against Israel had already been prefigured in its ancestor, and had now begun to display Itself; and In general, all the enemies of …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Birth and Early Life of John the Baptist.
(Hill Country of Judæa, b.c. 5.) ^C Luke I. 57-80. ^c 57 Now Elisabeth's time was fulfilled that she should be delivered; and she brought forth a son. 58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her [mercy in granting a child; great mercy in granting so illustrious a child] ; and they rejoiced with her. 59 And it came to pass on the eighth day [See Gen. xvii. 12; Lev. xii. 3; Phil. iii. 5. Male children were named at their circumcision, probably …
J. W. McGarvey—The Four-Fold Gospel

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their …
J. W. McGarvey—The Four-Fold Gospel

Covenanting Sanctioned by the Divine Example.
God's procedure when imitable forms a peculiar argument for duty. That is made known for many reasons; among which must stand this,--that it may be observed and followed as an example. That, being perfect, is a safe and necessary pattern to follow. The law of God proclaims what he wills men as well as angels to do. The purposes of God show what he has resolved to have accomplished. The constitutions of his moral subjects intimate that he has provided that his will shall be voluntarily accomplished …
John Cunningham—The Ordinance of Covenanting

The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity

Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions …
John Cunningham—The Ordinance of Covenanting

Confessing Christ an Indispensable Duty.
"--If we deny him, he also will deny us." This is predicated of Christ; and looks forward to the day when all mankind will stand before him as their judge. Denying Christ is here declared to be a mortal sin. Those found guilty of it will hear that sentence--"Depart ye cursed!" But this is to be understood only of a persevering denial of him. Those who turn by a timely repentance, will find mercy. This is true of every sin. But repentance may be too late. It must antecede death, or it will be of …
Andrew Lee et al—Sermons on Various Important Subjects

A Short and Easy Method of Prayer
CHAPTER I The Universal Call to Prayer What a dreadful delusion hath prevailed over the greater part of mankind, in supposing that they are not called to a state of prayer! whereas all are capable of prayer, and are called thereto, as all are called to and are capable of salvation. Prayer is the application of the heart to God, and the internal exercise of love. S. Paul hath enjoined us to "pray without ceasing" (1 Thess. v 17), and our Lord saith, "I say unto you all, watch and pray" (Mark xiii. …
Madame Guyon—A Short and Easy Method of Prayer

All are Commanded to Pray --Prayer the Great Means of Salvation
CHAPTER I. ALL ARE COMMANDED TO PRAY--PRAYER THE GREAT MEANS OF SALVATION, AND POSSIBLE AT ALL TIMES BY THE MOST SIMPLE. Prayer is nothing else but the application of the heart to God, and the interior exercise of love. St Paul commands us to "pray without ceasing" (1 Thess. v. 17). Our Lord says: "Take ye heed, watch and pray." "And what I say unto you, I say unto all" (Mark xiii. 33, 37). All, then, are capable of prayer, and it is the duty of all to engage in it. But I do not think that all are …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation, …
John Cunningham—The Ordinance of Covenanting

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

Baptism
Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them,' &c. Matt 28: 19. I. The way whereby Christ communicates to us the benefits of redemptions, is, in the use of the sacraments. What are the sacraments in general? They are visible signs of invisible grace. Is not the word of God sufficient to salvation? What need then is there of sacraments? We must not be wise above what is written. It is God's will that his church …
Thomas Watson—The Ten Commandments

An Exposition on the First Ten Chapters of Genesis, and Part of the Eleventh
An unfinished commentary on the Bible, found among the author's papers after his death, in his own handwriting; and published in 1691, by Charles Doe, in a folio volume of the works of John Bunyan. ADVERTISEMENT BY THE EDITOR Being in company with an enlightened society of Protestant dissenters of the Baptist denomination, I observed to a doctor of divinity, who was advancing towards his seventieth year, that my time had been delightfully engaged with John Bunyan's commentary on Genesis. "What," …
John Bunyan—The Works of John Bunyan Volumes 1-3

Supplementary Note to Chapter ii. The Year of Christ's Birth.
The Christian era commences on the 1st of January of the year 754 of the city of Rome. That our Lord was born about the time stated in the text may appear from the following considerations-- The visit of the wise men to Bethlehem must have taken place a very few days after the birth of Jesus, and before His presentation in the temple. Bethlehem was not the stated residence of Joseph and Mary, either before or after the birth of the child (Luke i. 26, ii. 4, 39; Matt. ii. 2). They were obliged to …
William Dool Killen—The Ancient Church

Peaceable Principles and True: Or, a Brief Answer to Mr. D'Anver's and Mr. Paul's Books against My Confession of Faith, and Differences in Judgment About Baptism no Bar to Communion.
WHEREIN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN, AND MY PEACEABLE PRINCIPLES STILL MAINTAINED. 'Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?'--Psalm 58:1 SIR, I have received and considered your short reply to my differences in judgment about water baptism no bar to communion; and observe, that you touch not the argument at all: but rather labour what you can, and beyond what you ought, to throw odiums upon your brother for reproving you for your error, …
John Bunyan—The Works of John Bunyan Volumes 1-3

Influences that Gave Rise to the Priestly Laws and Histories
[Sidenote: Influences in the exile that produced written ceremonial laws] The Babylonian exile gave a great opportunity and incentive to the further development of written law. While the temple stood, the ceremonial rites and customs received constant illustration, and were transmitted directly from father to son in the priestly families. Hence, there was little need of writing them down. But when most of the priests were carried captive to Babylonia, as in 597 B.C., and ten years later the temple …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

John Bunyan on the Terms of Communion and Fellowship of Christians at the Table of the Lord;
COMPRISING I. HIS CONFESSION OF FAITH, AND REASON OF HIS PRACTICE; II. DIFFERENCES ABOUT WATER BAPTISM NO BAR TO COMMUNION; AND III. PEACEABLE PRINCIPLES AND TRUE[1] ADVERTISEMENT BY THE EDITOR. Reader, these are extraordinary productions that will well repay an attentive perusal. It is the confession of faith of a Christian who had suffered nearly twelve years' imprisonment, under persecution for conscience sake. Shut up with his Bible, you have here the result of a prayerful study of those holy …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament