On the third day, when morning came, there was thunder and lightning. A thick cloud was upon the mountain, and a very loud blast of the ram's horn went out, so that all the people in the camp trembled. Sermons
In studying these verses we cannot but be reminded of the picture drawn by the writer of the Epistle to the Hebrews of the contrast in respect of Church state and privilege between believers of the Old and believers of the New Testament dispensations. "Ye are not come," he says, "unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest... But ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem," etc. ( Hebrews 12:18-25). Briefly stated, what is set forth here is the contrast of legal with Gospel privilege. The writer is addressing Jews, who were in danger of apostatising from Christ. He seeks to dissuade them from going back to Judaism by showing them the vast superiority of the privileges which they enjoyed as Christians to those enjoyed under the law. We, who are Christians, and axe in no temptation to return to Judaism, approach the subject from a different side. But the verses are still of use as showing us, by contrast, the greatness of our privilege. We have, 1. the negative side of Christian privilege - what we are delivered from, "Ye are not come," etc.; 2. The positive side of Christian privilege - what we have come to, "Ye are come unto Mount Sion," etc. It will better suit our present purpose to view the contrast along different lines. I. THE CONTRAST IS THE MOUNTAINS. Sinai and Sion. 1. Sinai. Sinai, the mountain of law, stands as the proper representative of the old economy. The Israelites, as seen above, were under a peculiar constitution. Bound to God by a covenant of law, they yet enjoyed many of the benefits of a state of grace. Sinai, however, was the proper representation of their economy. Divest that economy of all that it derived from the new and better covenant which has since superseded it, and it would have been a Sinai economy pure and simple. The law said, Do this and thou shalt live; and if the Israelite did not do it, it could award no blessing to him, could only condemn. This was the formal constitution. As placed under law, the people, in their approaches to God, were constantly coming anew to the mount that might be touched, and that burned with fire. 2. Sion. The first thing which strikes us here is - (1) That there was this contrast between Sinai and Sion within Israel itself. Sinai and Sion were, so to speak, the two poles round which the whole national and religious life of Israel revolved. As Sinai, the mountain of the law, represents their position under law, so the grace element in their economy comes to light in Mount Sion. As on Sinai, God descended in awful smoke and flame, so on Sion he dwelt in peace in the midst of Israel, giving forth his oracles, receiving his people's worship, and dispensing mercy and favour from between the cherubim, above the blood-sprinkled mercy-seat. God came down for a season only on Sinai; on Sion, he was said to dwell (Psalm 132:13, 14). He appeared in terror on Mount Sinai; but Sion displayed the milder glories of his character. Sion was the place of salvation (Psalm 14:7; Isaiah 46:13, etc.). In Sion God ruled; from it he sent forth strength and help; from it was to go forth the Gospel law (Psalm 20:2; Psalm 110:2; Isaiah 2:2, 3). Yet Sion, under that economy, was only the type of something better. Grace at that time was only very imperfectly revealed; it was hidden under types and forms of law; it has now been made fully manifest, and the old covenant has been superseded by a better and enduring one. (2) Sinai and Sion as representing the contrast between the two dispensations. Sion has not ceased to exist, it has only, so to speak, gone up higher. Its special seat is now in heaven. There is the throne of God; there, the capital or head-quarters of that great spiritual commonwealth, here denominated "the city of the living God, the heavenly Jerusalem," and elsewhere, "the Jerusalem that is above," "New Jerusalem," in plain terms, the Church or kingdom of God on earth and in heaven. This heavenly Sion alone perfectly realises . rod fulfils the idea embodied in the earthly one. Do we ask why the Church or kingdom of God, as respects its state of privilege, is in this text figured as on a mountain - as a city set on Mount Sion? The answer is - 1. Because the special seat of God's holy abode in the midst of his Church is now literally in heaven, i.e., spiritually removed from, and exalted above the earth. 2. Because the kingdom of God is spiritually the highest thing on earth - founded on the highest order of ideas, on those principles of righteousness and justice which dominate all others. 3. Because it is, in point of fact, the central, commanding, controlling power in history. 4. Because entrance into it, and growth in its spirit and power, involves a spiritual rise - is a true moral ascent. These facts evince the propriety of this figurative representation. II. THE CONTRAST IN THE ACCESSORIES. Each mountain, in the passage in Hebrews, is made the centre of a scene. We have, accordingly, two groups of attendant circumstances, the details of which are placed studiously in contrast. The series of manifestations at Sinai has already engaged our attention, and we need not dwell upon them further. In contrast to Sinai is placed the picture of the convocation at Mount Sion. The picture is ideal; but the features in it are severally real, and the whole are needed to set forth Christian privilege in its completeness. 1. The mount is represented as crowned by "the city of the living God, the heavenly Jerusalem" - the city denoting that great spiritual polity into which believers are admitted, and in which they have rights of citizenship, but which, like every other polity, has an existence of its own, irrespective of the individuals who at any time compose its membership. The civitas endures, though the elves come and go. The ideas suggested are order, beauty, symmetry. God has founded this city. God defends it. It has salvation for walls and bulwarks. The capital of this great "City of God" is heaven; but believers, even on earth, are enfranchised members of it, and, spiritually, have come to it (Ephesians 2:19; Philippians 3:20). 2. Crowding the mount, thronging its sides, and hovering above, behind, around, is "an innumerable company of angels." Cf. 2 Kings 6:17, where the servant of Elisha saw the mountain "full" of horses and chariots of fire round about Elisha; or Daniel 7:10, where thousand thousands minister to the Ancient of Days, and ten thousand times ten thousand stand before him; or Revelation 5:11, where the number of the angels round about the throne was "ten thousand times ten thousand, and thousands of thousands." The truths figured are these two - (1) That the angelic hosts stand in a relation of ministry to the Church and kingdom of God (Hebrews 1:14); and (2) That they take a deep interest in its fortunes (Ephesians 3:10; 1 Peter 1:12). Their bright forms, crowding the mount, add augustness, splendour, and beauty to the scene. 3. The mount is further occupied by "the general assembly and Church of the first-born, which are written in heaven" - this designation including the whole body of Christian believers both those on earth and those in heaven; the Church catholic, spiritual, invisible. "The whole family in heaven and earth" - "one Church, above, below." But why called "first-born"? "They are partakers with Christ in all the privileges of that right of primogeniture, which properly and essentially belongs to him alone." (Candlish.) The truth figured here is, that in Christ we are admitted to the "communion of saints." "I believe in the holy Catholic Church... . I believe in the communion of saints." Yet how little, sometimes, does this great privilege mean to us! 4. Another part of the assembly on the mount is denoted by the words - "the spirits of just men made perfect." These are the holy and good of the former dispensation, now admitted to equality of privilege and blessedness with Christians (cf. Hebrews 11:40). 5. God himself sits enthroned in the midst - "Judge of all." The expression reminds us of the writer's design, which is not consolatory, but admonitory. It is still the holy God with whom we have to do, the Judge (cf. Romans 2:6; 1 Peter 1:17) as well as Father; one who will punish disobedience to his voice now with even greater severity than he did of old (Hebrews 12:25, 29). The God of Sinai and the God of Sion are after all the same God. What, then, makes the difference between Sinai and Sion? The answer is - 6. "Jesus, the mediator of the new covenant, and the blood of sprinkling." It is Christ's presence in the scene which has changed all the surroundings. To all these things, if we are indeed in Christ, we come. How? (1) By coming to Jesus himself. To come to Jesus, as has been well said, is to come to all else that is here described. We may or may not realise our privileges; but they are there. We are members of the spiritual commonwealth, enjoy the ministry of angels, are part of the invisible Church, have rights of the first-born, etc. (2) In the realisation of spiritual privilege (cf. 1 Corinthians 2:12). (3) In the use of our rights. (4) We shall "come" more perfectly at death. Hence - III. THE CONTRAST IN PRIVILEGE. 1. In the character of the privilege. In Israel's case, the privilege was of so awful a kind, that the sense of privilege was well-nigh swallowed up in the terror which the scene inspired. How different with believers! Their approach to this spiritual mount is solemnising indeed, yet joyful. They have boldness in drawing nigh by the blood of Christ. 2. In the degree of the privilege. The Israelites were not permitted to ascend, or even to come near the mount. Bounds were erected to keep them back. Did they so much as touch it, they would perish. How cliff, refit the privilege of Christians, who not only ascend this spiritual Mount Sion, but are enrolled as citizens in its heavenly city, and have boldness to enter the holiest of all in their approaches to the throne of grace (Hebrews 4:14-16; Hebrews 10:19-23). - J.O. To meet with God. 1. Upon Churches preparation, and sanctification God is ready to appear to them. 2. God will keep His day, His third day of appearance to His people. 3. In God's appearance for covenant-making He giveth the discovery of Himself as He pleaseth. 4. Terrible signals God useth sometimes to declare His majesty to men (Psalm 18:9). 5. The law given by Moses differs from Christ's in darkness and deadliness (Hebrews 12.). 6. Suitable affections unto terrible appearances of God may be from nature and grace (ver. 16). It might be a spirit of bondage in some, but of free grace in others. () 1. God's terrors in the law are not to drive men from Him, but to bring them humbly to Him. 2. God hath appointed a Mediator to bring souls unto Him. They come not of themselves. 3. Upon the Mediator's conduct souls may be bold to approach the terrors of the Lord. 4. Sinners must keep their standing appointed by the Mediator to find grace in the sight of God (ver. 17). () 2. In God's humbling Himself He keeps His distance and place above men. 3. In giving His law to men God calleth the Mediator to be by Him. 4. God withholds no discovery from His Church but that which would be deadly to them (ver. 21). 5. Among the congregation God hath appointed some to office for ministering to Him. 6. Such persons must be sanctified in their special place according to God's will. 7. The more holy the persons and office are, the more deadly is their transgression. 8. Threatenings of death are primarily in grace to give life to souls (ver. 22). () 1. God seeth need for His ministers testifying and pressing on people His will when men do not.2. The Mediator's descent to men hinders not His ascent to God again for their good. 3. None but mediators must come so near to God as He appoints them. 4. Such as do, though under pretence of holiness, must perish (ver. 24). 5. The Mediator, as He must, so is He willing to be with God's people at the law-giving. 6. It is Mediator's work to teach all to souls that may fit them to a due reception of God's covenant (ver. 25). () I. THE GREATNESS OF GOD. All powers of nature under His control.II. THE NEARNESS OF GOD (see Exodus 4:7-12). III. THE MYSTERIOUSNESS OF GOD (see Psalm 97:2). IV. THE HOLINESS OF GOD (see chap. Exodus 15:11; Isaiah 6:1, 2; Revelation 4:8; 1 Peter 1:16). V. THE SOVEREIGNTY AND MERCY OF GOD (see Deuteronomy 5:24). () (ver. 17): — The essence of religion is to realize the presence of God. Therefore we should hail as our highest benefactor the man who does for us as Moses did for Israel. "And Moses brought forth the people out of the camp to meet with God."I. IN THE OPERATIONS OF NATURE. Poets have sung of the sublimities and beauties of nature, and philosophers explain her secrets; but he does the noblest work who brings us face to face with nature's God. II. THE EVENTS OF PROVIDENCE. Many writers have done well in history and fiction, and have depicted with wondrous skill the varieties of character and incident, and the strange vicissitudes of human life; but he does best who shows us that there is a providence in the affairs of men, and that the Lord our God ruleth over all in righteousness and love. III. THE ORDINANCES OF THE GOSPEL. Preachers may be learned and eloquent, but it is only as they manifest God's law to the conscience and God's love to the heart that they do us real good. Prayer and praise are proper duties, but unless in them we rise to God they are meaningless and vain. () (ver. 21): —I.IT PRIES INTO SECRETS.II.BREAKS THROUGH BOUNDARIES.III.SACRIFICES REVERENCE AND SELF-RESPECT.IV.RECKLESSLY RUSHES INTO DANGER.V.MULTIPLIES CONFUSIONS AND PERILS. Remember Eve, Uzziah.() To meet with God "The people stood at the nether part of the mount"; they listened with this very end in view: they came out of the camp to meet God, as God had commanded they should do. When you come up to the house of God keep this in view. There is, in the present day, as there was in the days of the apostle, such a thing as having "itching ears," looking to man, instead of an humble and reverent desire to meet God. Brethren, be much in prayer; and when you leave your closets to attend public worship, say, "I am now going to meet with God." As you enter His house, reflect, "This is none other than the house of God, this is the gate of heaven"; oh that I may meet my Saviour; oh that His love may be shed abroad in my heart; oh that I may understand more of God's plan for the salvation of sinners; oh that I may get my heart warmed by close communion with my God, and have my soul lifted up above the cares and pleasures of this sinful world! Were all our congregations to assemble thus, oh what a savour, and unction, and blessing we should experience!() The windows of Somerset House that face the Strand are all double-cased, so as to deaden the roar of the traffic outside. It would be impossible to do mental work unless some such system were adopted. There is but one way to be "in the world and not of it"; it is to be shut in with God, away from the din of its cares, temptations, and strifes. Outside, confusion, hurly-burly; inside, quiet, peace, under the shadow of the Almighty.When we think of Moses coming so near to Jehovah in His majesty, wielding the terrific agencies of flood and storm and fire, of darkness and lightning and the voice of trumpet exceeding loud — Mount Sinai rocking beneath His feet, and Moses alone drawing near the Awful Presence and talking with God face to face there — what shall we say of the possibilities of communion between man and his Maker? Whatever speculations we may have as to the means and methods by which the thought of God was borne to the mind of Moses, and the thought of Moses to the mind of God, the great fact of communion of mind with mind — thought meeting thought — of command from the superior party, received and obeyed by the inferior — is on the outer face of the whole history and admits of no question. God can speak to man so that man shall know the voice to be His, and comprehend perfectly its significance. Relations of obedience, confidence, and love on the part of man toward his Maker, are established, and God meets them with appropriate manifestations of His favour.() The association of Aaron with Moses in the mount intimates evangelical instruction. It was the design of God, not only to declare the condemnation of sin, but to point out the way of justification and life. Their ministry united, the people cannot perish. It was in the presence of both that the words of the covenant were pronounced, showing that the functions of each were concerned in that dispensation. Moses would declare the law to the people; Aaron make reconciliation for sin. Infinitely glorious the surety of the everlasting covenant, our Divine Redeemer, of whom Moses in his prophetical office, and Aaron in his priestly, were but imperfect types. In Him was every qualification to mediate, and every right, that none need despair of redemption who trust in Him.().
People Aaron, Egyptians, Israelites, Jacob, MosesPlaces Egypt, Mount Sinai, Rephidim, SinaiTopics Blast, Camp, Cloud, Exceedingly, Lightning, Lightnings, Loud, Morning, Mountain, Pass, Thick, Third, Thunder, Thunders, Trembled, TrumpetOutline 1. The people arrive at Sinai
3. God's message by Moses unto the people out of the mount
8. The people are prepared against the third day, for the giving of the law
12. The mountain must not be touched
16. The fearful presence of God upon the mount
Dictionary of Bible Themes Exodus 19:16 1454 theophany
4805 clouds
4838 lightning
4852 thunder
5421 musical instruments Exodus 19:10-24 4269 Sinai, Mount Exodus 19:16-17 5244 camp Exodus 19:16-19 1670 symbols
4254 mountains
5595 trumpet
6183 ignorance, of God Library Seventh Day. Holiness and Obedience.
Ye have seen what I did to the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, ye shall be a peculiar treasure unto me above all people: ye shall be unto me an holy nation.'--Ex. xix. 4-6. Israel has reached Horeb. The law is to be given and the covenant made. Here are God's first words to the people; He speaks of redemption and its blessing, fellowship with Himself: 'Ye have seen how I brought …
Andrew Murray—Holy in ChristThe First Covenant
"Now therefore, if ye will obey My voice, and keep My covenant, ye shall be a peculiar treasure unto Me."--EX. xix. 5. "He declared unto you His covenant, which He commanded you to perform, even ten commandments."--DEUT. iv. 13.i "If ye keep these judgments, the Lord thy God shall keep unto thee the covenant,"--DEUT. vii. 12. "I will make a new covenant with the house of Israel, not according to the covenant which I made with their fathers, which My covenant they brake."--JER. xxxi. 31, 32. WE have …
Andrew Murray—The Two Covenants The Eagle and Its Brood
'As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings.'--DEUT. xxxii. 11. This is an incomplete sentence in the Authorised Version, but really it should be rendered as a complete one; the description of the eagle's action including only the two first clauses, and (the figure being still retained) the person spoken of in the last clauses being God Himself. That is to say, it should read thus, 'As an eagle stirreth up his nest, …
Alexander Maclaren—Expositions of Holy Scripture The Shaking of the Heavens and the Earth
Thus saith the LORD of hosts, Yet this once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land: and I will shake all nations, and the desire of all nations shall come, and I will fill this house with glory, saith the LORD of hosts. G od shook the earth when He proclaimed His law to Israel from Sinai. The description, though very simple, presents to our thoughts a scene unspeakably majestic, grand and awful. The mountain was in flames at the top, and …
John Newton—Messiah Vol. 1 The Johannine Writings
BY the Johannine writings are meant the Apocalypse and the fourth gospel, as well as the three catholic epistles to which the name of John is traditionally attached. It is not possible to enter here into a review of the critical questions connected with them, and especially into the question of their authorship. The most recent criticism, while it seems to bring the traditional authorship into greater uncertainty, approaches more nearly than was once common to the position of tradition in another …
James Denney—The Death of Christ 'The Love of Thine Espousals'
'And He said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab and Abihu, and seventy of the elders of Israel; and worship ye afar off. 2. And Moses alone shall come near the Lord; but they shall not come nigh, neither shall the people go up with him. 3. And Moses came and told the people all the words of the Lord, and all the judgments: and all the people answered with one voice, and said, All the words which the Lord hath said will we do. 4. And Moses wrote all the words of the Lord, and …
Alexander Maclaren—Expositions of Holy Scripture "They have Corrupted Themselves; their Spot is not the Spot of his Children; they are a Perverse and Crooked Generation. "
Deut. xxxii. 5.--"They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation." We doubt this people would take well with such a description of themselves as Moses gives. It might seem strange to us, that God should have chosen such a people out of all the nations of the earth, and they to be so rebellious and perverse, if our own experience did not teach us how free his choice is, and how long-suffering he is, and constant in his choice. …
Hugh Binning—The Works of the Rev. Hugh Binning Civ. Jesus Arrives and is Feasted at Bethany.
(from Friday Afternoon Till Saturday Night, March 31 and April 1, a.d. 30.) ^D John XI. 55-57; XII. 1-11; ^A Matt. XXVI. 6-13; ^B Mark XIV. 3-9. ^d 55 Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover, to purify themselves. [These Jews went up before the Passover that they might have time to purify themselves from ceremonial uncleanness before the feast. They were expected to purify before any important event (Ex. xix. 10, 11), and did …
J. W. McGarvey—The Four-Fold Gospel The Formation of the Old Testament Canon
[Sidenote: Israel's literature at the beginning of the fourth century before Christ] Could we have studied the scriptures of the Israelitish race about 400 B.C., we should have classified them under four great divisions: (1) The prophetic writings, represented by the combined early Judean, Ephraimite, and late prophetic or Deuteronomic narratives, and their continuation in Samuel and Kings, together with the earlier and exilic prophecies; (2) the legal, represented by the majority of the Old Testament …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah The King --Continued.
The years thus well begun are, in the historical books, characterized mainly by three events, namely, the bringing up of the ark to the newly won city of David, Nathan's prophecy of the perpetual dominion of his house, and his victories over the surrounding nations. These three hinges of the narrative are all abundantly illustrated in the psalms. As to the first, we have relics of the joyful ceremonial connected with it in two psalms, the fifteenth and twenty-fourth, which are singularly alike not …
Alexander Maclaren—The Life of David The Sermon on the Mount - the Kingdom of Christ and Rabbinic Teaching.
It was probably on one of those mountain-ranges, which stretch to the north of Capernaum, that Jesus had spent the night of lonely prayer, which preceded the designation of the twelve to the Apostolate. As the soft spring morning broke, He called up those who had learned to follow Him, and from among them chose the twelve, who were to be His Ambassadors and Representatives. [2500] [2501] But already the early light had guided the eager multitude which, from all parts, had come to the broad level …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Personality of Power.
A Personally Conducted Journey. Everyone enjoys the pleasure of travel; but nearly all shrink back from its tiresomeness and drudgery. The transportation companies are constantly scheming to overcome this disagreeable side for both pleasure and business travel. One of the popular ways of pleasure travel of late is by means of personally conducted tours. A party is formed, often by the railroad company, and is accompanied by a special agent to attend to all the business matters of the trip. A variation …
S.D. Gordon—Quiet Talks on Power Question of the Comparison Between the Active and the Contemplative Life
I. Is the Active Life preferable to the Contemplative? Cardinal Cajetan, On Preparation for the Contemplative Life S. Augustine, Confessions, X., xliii. 70 " On Psalm xxvi. II. Is the Active Life more Meritorious than the Contemplative? III. Is the Active Life a Hindrance to the Contemplative Life? Cardinal Cajetan, On the True Interior Life S. Augustine, Sermon, CCLVI., v. 6 IV. Does the Active Life precede the Contemplative? I Is the Active Life preferable to the Contemplative? The Lord …
St. Thomas Aquinas—On Prayer and The Contemplative Life The Preface to the Commandments
And God spake all these words, saying, I am the LORD thy God,' &c. Exod 20: 1, 2. What is the preface to the Ten Commandments? The preface to the Ten Commandments is, I am the Lord thy God.' The preface to the preface is, God spake all these words, saying,' &c. This is like the sounding of a trumpet before a solemn proclamation. Other parts of the Bible are said to be uttered by the mouth of the holy prophets (Luke 1: 70), but here God spake in his own person. How are we to understand that, God spake, …
Thomas Watson—The Ten Commandments Of the Trinity and a Christian, and of the Law and a Christian.
EDITOR'S ADVERTISEMENT. These two short treatises were found among Mr. Bunyan's papers after his decease. They probably were intended for publication, like his 'Prison Meditations' and his 'Map of Salvation,' on a single page each, in the form of a broadside, or handbill. This was the popular mode in which tracts were distributed; and when posted against a wall, or framed and hung up in a room, they excited notice, and were extensively read. They might also have afforded some trifling profit to aid …
John Bunyan—The Works of John Bunyan Volumes 1-3 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 Of the Public Fast.
A public fast is when, by the authority of the magistrate (Jonah iii. 7; 2 Chron. xx. 3; Ezra viii. 21), either the whole church within his dominion, or some special congregation, whom it concerneth, assemble themselves together, to perform the fore-mentioned duties of humiliation; either for the removing of some public calamity threatened or already inflicted upon them, as the sword, invasion, famine, pestilence, or other fearful sickness (1 Sam. vii. 5, 6; Joel ii. 15; 2 Chron. xx.; Jonah iii. …
Lewis Bayly—The Practice of Piety Mount Zion.
"For ye are not come unto a mount that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard entreated that no word more should be spoken unto them: for they could not endure that which was enjoined, If even a beast touch the mountain, it shall be stoned; and so fearful was the appearance, that Moses said, I exceedingly fear and quake: but ye are come unto Mount Zion, and unto …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews The Second Coming of Christ.
^A Matt. XXIV. 29-51; ^B Mark XIII. 24-37; ^C Luke XXI. 25-36. ^b 24 But in those days, ^a immediately after the { ^b that} ^a tribulation of those days. [Since the coming of Christ did not follow close upon the destruction of Jerusalem, the word "immediately" used by Matthew is somewhat puzzling. There are, however, three ways in which it may be explained: 1. That Jesus reckons the time after his own divine, and not after our human, fashion. Viewing the word in this light, the passage at II. Pet. …
J. W. McGarvey—The Four-Fold Gospel John's Introduction.
^D John I. 1-18. ^d 1 In the beginning was the Word [a title for Jesus peculiar to the apostle John], and the Word was with God [not going before nor coming after God, but with Him at the beginning], and the Word was God. [Not more, not less.] 2 The same was in the beginning with God. 3 All things were made through him [the New Testament often speaks of Christ as the Creator--see ver. 10; I. Cor. viii. 6; Col. i. 13, 17; Heb. i. 2]; and without him was not anything made that hath been made. [This …
J. W. McGarvey—The Four-Fold Gospel John the Baptist
Matt. iii. 1-17; iv. 12; xiv. 1-12; Mark i. 1-14; vi. 14-29; Luke i. 5-25, 57-80; iii. 1-22; ix. 7-9; John i. 19-37; iii. 22-30. 72. The first reappearance of Jesus in the gospel story, after the temple scene in his twelfth year, is on the banks of the Jordan seeking baptism from the new prophet. One of the silent evidences of the greatness of Jesus is the fact that so great a character as John the Baptist stands in our thought simply as accessory to his life. For that the prophet of the wilderness …
Rush Rhees—The Life of Jesus of Nazareth Links Exodus 19:16 NIV
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