II. THE TIME FOR YIELDING THIS OBEDIENCE IS LIMITED. "Before He cause darkness," etc. In this figure the present time is compared to the day — the time for work, and for obedience, and for giving glory to God, — the time for guiding us safe through the narrow path that leads to heaven and home. Oh, how solemn is the thought of the uncertainty of life. How fearful that darkness must be when it overtakes the sinner groping about in life's byways, instead of being at the gates of the heavenly city, where all is light forever; life's work undone, and no more the call heard to glorify God, but the cry which excludes hope, "He that is unjust," etc.

(J. H. Holford, M. A.)

I. BY GIVING HIM BACK HIS OWN GLORY. There are three mirrors in which God's glory is seen. Now, of these mirrors, some are broken and some stained. The first mirror was stained by the sin of man — creation was stained and lost its glory and its beauty by the first stain on it. Oh! the breath of Adam's corruption comes as a thick fog on the face of the glass, and until that thick fog is removed, we shall not see God's glory in the creation. The second mirror is the Word. The Word is stained, the steam of our own corruption goes forth, our darkened understandings, our stubborn will, our adulterous affections, our perverse imaginations send forth a filthy effluvia, and the filthy effluvia gathers into a thick and impenetrable mist, and that covers the glass. Besides that, there is the darkness of hell. But when the Holy Spirit removes the cloud and enables you to look into the mirror — into the cleansed and polished mirror, — then you behold the glory of God. Again, there is a third glass, the glass of the Church. This glass is broken, the visible Church now is not presenting the glory of God; the visible Church now is as a mirror shattered into a thousand fragments, and until the Holy Ghost comes and joins together these shattered fragments of the mirror, we never shall see God in the Church. The principal glory of the Church is holiness — there is no glory like that! but there is another glory which the Church has lost — and she ought not to have lost it — she has lost it, however, through unbelief — I mean the glory of power from God. We ought to have the gifts of the Spirit among us now as well as His graces; and I do believe, when you shall be brought to pray for the same — when you shall be brought to expect the promise of the Father, the Lord will respond to your prayer, and all creation shall testify in a moment that He is a prayer-hearing and prayer-answering God.

1. Now, to come more closely, we give glory to God when we see Him as He is — when we see Him as a Father — when we do not see the doctrine about Him as a Father, but see Himself as a Father.

2. We give glory to God when we behold His love in Christ, and are delighted with that love.

3. We give glory to God in a third particular, when we yield ourselves to His Spirit.

II. We give glory to God WHEN WE GIVE GOD CREATED GLORY. The first thing is to catch His own glory and send it back, and the second, to give Him created glory. In giving God created glory, begin with your own heart — that is the centre nearest to you, begin with the hearts of your brethren, the heart of your wife, the heart of your child, the heart of your father, the heart of your servant, the heart of your neighbour, the heart of your landlord, the heart of your tenant, endeavour to get all their hearts given to God, as His throne and dwelling place, and then have the hearts of all you can speak an affectionate word unto, given unto God. Then go out over all creation, and endeavour to give all creation to God; endeavour to take the gold of the world, endeavour to take the fruits and the flowers of the world, and give them to God. You behold the religion of God like the famed river of Grecian song which cannot come to any land without irrigating that laud with golden sands, and you desire to send the stream of God's religion, which restrains evil and cherishes virtue, which rescues man from sin, and enstamps on him holiness, you endeavour to mend that over the length and breadth of the moral world, that it may go as a stream of richness, a stream of fertilisation, a stream of refreshing and beauty over every part of the wide world.

(N. Armstrong.)

1. Take the sense which a true penitent has of the nature of sin, and the confession, as well by action as by word, which that sense will dictate. There is nothing which more strikingly distinguishes man in his natural state from man in his renewed state, than the difference in the estimates which the two form of sin. The wonder with the natural man is, why sin should be everlastingly punished; the wonder with the renewed man is, how a thing so heinous can ever find pardon. Then if from the present we pass to the future, and observe the alleged consequences of transgression extending themselves like lines of fire through all the spreadings of man's after existence, why, more than ever the stranger to repentance will be sensible of that recoil and jar of feeling which indicates suspicion that God is not just in thus taking vengeance. But how different is it with the renewed — that is, with the penitent man! God appears righteous in taking vengeance; this is the discovery, this the unhesitating conviction of the individual in whose mind are the workings of genuine repentance. But if it be true, according to these showings, that to exhort a man to repent is to exhort him to pass from the condition in which his notions of sin obscure all God's dealings, to one in which they illustrate and vindicate those dealings — from the entertainment of the suspicion that the Creator may do wrong, to entertaining the assurance that the Creator does right in exacting everlasting penalties; if this be true, then surely repentance, as including a right sense of sin, may be identified with glorifying God.

2. Consider the confession, as well by action as by word, which a true penitent will make of his sin, and see whether such confession will not give glory to God. "My son, give, I pray thee, glory to the Lord God of Israel, and make confession unto Him." Making confession, you observe, is associated, or rather identified, with the giving God glory. When Achan owned that he had taken of the accursed thing, he publicly proclaimed that God had shown Himself omniscient as having brought to light what no eye but his own had observed. The acknowledgment, moreover, was proof to the nation, that God had not smitten without cause, and that His threatenings always take effect; thus witnessing, so that the whole congregation would understand the testimony, to the justice, authority, and holiness of Jehovah. For he who, moved by the workings of a righteous contrition, falls before his Maker, and confesses himself a sinner, owns to the having forsaken the fountain of living waters, and hewn out to himself cisterns, broken cisterns that can hold no water. When he uses the tongue which is emphatically described as the best member which we have, in testifying to the evil of departure from God, in asserting the truth of what God hath uttered in regard of man's fallen estate, and the necessity that we return unto holiness if we would attain unto happiness, this confession of sin carries with it an announcement to all who here try the Word by the test of experience, as it would hereafter to the breathless onlookers as the strange work of judgment goes forward, that there is an ascertained righteousness in God's dealings with unrenewed men as with traitors to that government which extends wheresoever there is moral accountableness. In acknowledging myself a sinner, I acknowledge myself a rebel against the Almighty, and thus out of my own mouth the eternal justice would be vindicated if there were pronounced upon me that sentence of banishment which is yet to be heard by an impenitent multitude; and certainly if that confession of sin which is a fruit or element of repentance can in any degree cause God to be justified when He speaks, and clear when He judges, there can be no debate that in this very degree it brings honour to God; in other words, it explains what is done in the text, where, summoning men to repent, the prophet summons them to give glory to God. And oh! there is a confession which is far stronger, and more productive of glory than that of the lip, even that of the life. Repentance, whatever its internal workings, amounts in its outward demonstration, which is known and read of all men, to a complete change of conduct.

II. THE PROPHET LAYS DOWN A LIMITATION AS TO TIME. "Before." There is a whole volume of intelligence, and that, too, startling and touching intelligence, in this one word. It is as much as to say, You cannot avoid giving it at one time or another; you must give it after if you refuse to give it before. Give it, therefore, while it may be accepted as an offering, and defer it not until it be exacted as a penalty. And certainly it is a truth which but little reasoning would suffice to establish, that glory will finally be won to God from every section of the universe, and from every member of that intelligent family with which its spreadings are peopled. The power of refusing to give God glory will expire with death, when the day of probation has been followed by the day of condemnation; and beyond all doubt, in the punishment of the reprobate as in the happiness of the righteous, there shall be a perpetual harvest of honour unto God. Hell, as well as heaven, must be the scene for the display of the Divine attributes; and wherever these attributes have place of development, there undoubtedly the Almighty is glorified. And therefore, I do not say of the dying sinner, going hence in his ungodliness, that he has outlived all opportunity of giving glory to God; we rather say of him that he has just reached the necessity of giving glory to God. A moment more — oh! even in that moment he might grasp the Cross; but let that moment be another and the last of dishonour done to God, and infinity is before him, paved with the burning tribute which has here been withheld, so that to die in rebellion is only to transfer to eternity arrears which eternity cannot exhaust. We leave the combination in its inexplicable awfulness: we have no language for a state where the fire is unquenchable, and yet the darkness is impenetrable. We thank God we may yet all give glory before our feet stumble, and before the day closes. We are not yet on the dark mountains; it may be, we are approaching them. The old must be approaching them — the young may be approaching them; but if we seem to behold them on the horizon — the gloomy, frowning masses — still the Sun of Righteousness hath not yet gone down on our firmament; still there needs nothing but the looking in faith unto Jesus, "delivered for our offences, and raised again for our justification," and the beams of that Sun shall edge, as with a line of gold, the dark and dreaded rampart, or rather throw a transparency into the stern barrier, so that it shall seem to us to melt into the garden of hope, the land where the river of life is ever flowing, and the tree of life is ever waving.

(H. Melvill, B. D.)

(R. A. Bertram.)

I. The darkness of AFFLICTION.

1. You are now happy, let us suppose, beyond many around you in the world. Your health is unimpaired, and your strength fails not. But where is your security that this state of things shall continue? May not the pestilence that walks in darkness creep silently into your midnight bed? Give now, then, glory to God ere health is taken from you, and you wander on the dark mountains of disease.

2. Or, it may be, your friendships and connections are all blessed of heaven. Now, then, give glory to God; for, sooner than you apprehend, the days of darkness may fall, and your happiness vanish as a dream. Those little ones who now cheer your dwelling may soon go to swell the congregation of the dead; or, worse even than that, some of them, fair as is now their early promise, may fall in temptation's hour into follies, or crimes, which shall make you wish rather that they had never been born.

3. Or, once more, your worldly circumstances are fair and flourishing. You have, if not great wealth, what is better, a competent portion of good things; and, while many cry for bread when there is none to give them, you have enough and to spare. But soon, perhaps, your substance shall be dissolved as snow, and your riches take to themselves wings as eagles. Now, then, "give glory to God," ere your feet stumble on the mountains of destitution.

II. The darkness of INSANITY. Ye whose reason is now sober, whose judgments are now clear, whose understandings are now acute and comprehensive, — are you sure that so they shall continue to the end? Did you never know any instance of a human creature, once as calm and rational as you, hurried as by a whirlwind into the vortex of insanity? Did you never know a case, where neither hereditary transmission, nor constitutional temperament, nor evil habits, could have made way for reason's loss? And where, then, is the security that yours shall not be the lot of those who call truth error, and error truth? That would be darkness indeed, yea, gross darkness, and the very shadow of death. Is it not wise, then, now to give glory to God, lest haply your feet should stumble on that dark mountain?

III. The darkness of DESPAIR. It is an awful condition that of a human creature at once apprehensive of judgment and incredulous of mercy. Sometimes this mental depression is a constitutional infirmity, and results more from a finely sensitive nature than a habitually depraved heart. Sometimes, too, it is owing to a gloomy system of theology, which would ordain those to be sorry whom God has not commanded to make sad. And sometimes it is the fruit of educational seeds, growing up at length even as the grapes of Sidon. But in the great majority of instances, the cause of the distemper is previous impenitence. The soul, having at length become alive to a sense of its guiltiness and danger, sinks into the depths of despair, says of itself, "No hope, no hope"; and to those who would administer comfort if they could, replies only, "Miserable comforters are ye all!" That which a philosopher has remarked concerning the earthquake, is eminently true of such a state as this. One may escape from pestilence, from famine, and from sword. The storm and tempest may be run from. The cloud that is as yet no bigger than the hand of a man may be seen afar off, and, when discerned, a refuge may be sought from it. The inundation of waters may be escaped by a timely flight; and even the lightning of heaven may be conducted by a safe passage from our dwellings. But the motions of the earthquake arise in a moment, and surprise one into an agony of alarm. Even thus it is with despair, "that worst enemy of the sinner's soul." The desponding spirit sits down at the gate of death, and refuses to be comforted. "Give glory then to God, before your feet stumble on the dark mountains."

IV. The darkness of DEATH and the GRAVE. Between that darkness and you there may be only a single step. The eleventh hour may be about to sound its solemn knell, and the sentence may go forth, "This night thy soul shall be required of thee." The lamp of life may be well supplied with oil, and yet it may burn only for a brief season. An unexpected breath of wind may extinguish it in a moment; and you know that, in the grave, that cannot be done which has been left undone. Now, therefore, give glory unto God before your feet stumble on the dark mountains. Do bug think how unworthy an offering to Him would be the "relies and refuse" of a wicked life; and consider that, even although the night of death may, in your case, be preceded by an evening of sickness, it is most perilous to delay commencing the work of religion to a season when the memory may have become treacherous, the moral feelings blunted, and the conscience seared. Think, too, even should you retain the use of all your mental faculties to the last, how difficult it will be for you to assure yourselves that your repentance is of the right sort, — that which is unto salvation, and needeth not to be repented of.

V. The darkness of HELL. The future torments of the wicked, as well as the felicities of the just, it is far beyond the power of imagination to comprehend. The most calamitous condition in which a human being may be placed on earth admits of some relief: let a man be ever so much afflicted, desolate, or forsaken, there is commonly some comfort to be had. The sympathy of others at least may be extended to him; or, if even this be wanting, he has the prospect of getting his sufferings terminated by death. But in regard to the torments of the wicked in a future life, it is not so. There the misery is unmingled, and the pain undiverted by any soothing application. The fountains of sympathy are there dried up; compassion is unknown; nor can even death itself be looked forward to. Add to this, that all the tormenting passions will then be let loose upon the guilty soul And if even one of these passions, when brought into full action, is maddening here, what shall not the effect be there, when all that is fierce and malignant in its own nature shall war against the soul? Only think what shame does — what sorrow, what despair, what hatred do — in the present life; and then conceive, if you can, what all of them together will do for a condemned spirit in the future state. If this be the end of the ungodly (and that it is so the God who cannot lie has solemnly assured us), give glory to God before your feet stumble on the dark mountains.

(J. L. Adamson.)

II. EXPOSE THEIR DANGER.

1. As we dwell attentively on the scene thus brought before us, we discover that these mountains are overspread with many rough places and pitfalls. No wonder, then, that, encompassed as they are with darkness, without a light or a truthful guide, we see many of those wanderers continually falling. We picture to ourselves that young man, just released from the parental restraints of home, wandering up the side of yonder dark mountain in the depth of night. He does not mean to wander far, and he thinks he can easily retrace his steps at will. But although to those whose eyes are spiritually opened it is dark and sterile ground, it possesses for him a secret and seductive attraction, which leads him on and farther still he goes.

2. They were not happy when they began the dismal journey, and they have never been happy since; but we see them stumbling into greater miseries at every step they take.

3. As we gaze upon these wanderers, we see by the light of the text a thicker darkness overspreading the mountains, and some are rapidly lost to our sight in the impenetrable gloom. At first we see but a comparatively light cloud, the cloud of affliction. That poor wanderer has squandered his health in the service of sin; and now he is brought low, he can enjoy sin no longer. As our vision is still resting on the dark mountains, another cloud arises; see it shooting forth the forked lightnings of God's judgments, and many are the victims it brings low.

III. ENFORCE THE EXPOSTULATION OF THE TEXT. To give glory to God is to honour Him, and God is honoured when we turn to Him with hearty repentance, and submit ourselves in obedience to His authority.

(W. D. Brock, B. A.)

II. THE NATURAL DARKNESS OF THESE MOUNTAINS WILL BE ALLEVIATED OR INTENSIFIED BY OUR RELATIONSHIP TO GOD. If you are right with God, and are giving Him glory in your life, God will be a light to you as you ascend your difficult way. And that light, too, will give you strength. You will see where you are, and whither you are going; the hilltop will not be so far off, the path thitherward, though meandering and tortuous, will be discernible, and the track of footsteps before you will give you cheer. Ay, and with the light of heaven around you, there will be the strength of heaven within you; and as the natural darkness of the mountain will be swallowed up in the light of heaven, so the weakness of your heart will be forgotten in the strength that is imparted. The Holy Spirit will testify that you are a child of God, an heir of the kingdom of heaven, for what son is he a father chasteneth not? And if, for a moment, you should fail, you will feel a hand helping you upward, and hear a voice cheering you onwards; and should it come almost to the worst, as with Jesus in Gethsemane, there will be an express angel from heaven to strengthen you. Should you, I say, when you come to these mountain troubles of your way, be in close relationship to God, giving glory to Him in your life, you will prove His presence and His help; you will see His light and His favour, and will find needful strength to enable you to prosecute your course. But should this not be so; should you, apart from God and alienate from His love, be pursuing your life career merely by the natural force which is derived from your animal and mental vigour; should you unexpectedly find yourself at the base of a mountainous trouble, whose steep sides ascend with a frightful incline, on whose summit, overhangs a portentous cloud, casting its deep shadows all along your appointed way — your situation will be deplorable indeed.

III. HOW MAY THESE, EVILS BE AVOIDED? "Give glory to the Lord your God." The Lord is your God, your Creator, your Proprietor, your Sustainer, your Provider, your Defender, your Helper, your Governor, your Guide. On Him you depend, and in Him you live. Without Him you are nothing; in Him you are complete and full. You are so constituted by Him, and have such capacities given you, that you can know Him, admire Him, love Him, and serve Him. He expressly made you that you should do this. It is the design of His creation, the intent of your existence. If you achieve this, you answer His purpose and satisfy His mind. If you fail in this, you thwart His intention and disappoint His expectation.

(W. T. Bull, B. A.)

     7217   exile, in Babylon

The Notion of Inability.
PROPER METHOD OF ACCOUNTING FOR IT. I have represented ability, or the freedom of the will, as a first-truth of consciousness, a truth necessarily known to all moral agents. The inquiry may naturally arise, How then is it to be accounted for, that so many men have denied the liberty of the will, or ability to obey God? A recent writer thinks this denial a sufficient refutation of the affirmation, that ability is a first-truth of consciousness. It is important that this denial should be accounted …
Charles Grandison Finney—Systematic Theology

On Earthly Things
The earth is man himself; in the gospel: another has fallen into the good earth. The same in a bad part about the sinner: you devour the earth all the days of your life. [Mark 4:18; Genesis 3:14] The dry lands are the flesh of a fruitless man; in Ecclesiastes, to work in a dry land with evil and sorrow. [Ecclesiastes 37:3] The dust is a sinner or the vanity of the flesh; in the psalm: like the dust, which the wind blows about. [Ps. 1:4 Vulgate] The mud is the gluttony of sinners; in the psalm: tear …
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were …
Alfred Edersheim—The Life and Times of Jesus the Messiah

On the Animals
The birds are the saints, because they fly to the higher heart; in the gospel: and he made great branches that the birds of the air might live in their shade. [Mark 4:32] Flying is the death of the saints in God or the knowledge of the Scriptures; in the psalm: I shall fly and I shall be at rest. [Ps. 54(55):7 Vulgate] The wings are the two testaments; in Ezekiel: your body will fly with two wings of its own. [Ez. 1:23] The feathers are the Scriptures; in the psalm: the wings of the silver dove. …
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting

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

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