The LORD said to Moses, "Behold, I will come to you in a dense cloud, so that the people will hear when I speak with you, and they will always put their trust in you." And Moses relayed to the LORD what the people had said. Sermons
I. THE PURPOSE OF THIS MANIFESTATION. God made this purpose known beforehand; and it was that the people who saw and heard these dreadful phenomena might believe Moses for ever, might permanently acknowledge his authority as a messenger and representative of God. When Moses was at Sinai before and then entrusted with a Divine message to Israel, he urged it as one of his difficulties that Israel would not believe him. "They will say, the Lord hath not appeared unto thee" (Exodus 4:1). Now without appeal in any way from Moses, Jehovah provides a sublime demonstration of his presence, which he expressly mentions as being intended to establish the position of Moses. Testimony must always be chosen corresponding with the character and circumstances of those to whom it is presented. There is a time when it will do to change the rod into a serpent; and so there is a time when the same people before whom this was done must be confronted with all the terrors of Sinai. It was a great defect on the part of the people that they had no adequate sense - it may almost be said they had no sense at all - of the holiness of God. Upon the slightest interference with their self-indulgent desires, they broke out into reproach, almost into rebellion. Therefore, in the very midst of gracious and unfailing providences, they must be made to feel that it is a fearful thing as well as a happy thing to fall into the hands of the living God. He is ever loving and desires our good; but he is also supreme in holiness, and in all our thoughts he must be hallowed as one who, when the need appears, can make most terrible manifestations of his power. We must be alive to God's presence in the terrible and destructive phenomena of the natural world as much as in those which are gentle, attractive, and pleasing. By the terrors of Sinai he intimated to his people, once for all, that he was a God not to be trifled with, but one who demanded careful and humble attention at all times when he expressed his will. II. THE PREPARATION FOR IT WHICH HAD TO BE MADE BY THE PEOPLE. The manifestation was not to come at once; the people had to wait for it; but waiting was not all. The waiting indeed was necessary that they might have sufficient opportunity to prepare. Even already it was being signified to them that in external things, and even in such a slight matter as the washing of the clothes, they were to be a holy people. All the defilements gathered by the way, all the dust of the conflict with Amalek had to be washed off; and short of water as they had lately been, God, we may be sure, provided an abundant supply before giving this command. He required his people through certain symbolic actions to enter into a special state of readiness for himself. Then when they were so far ready by what they did to themselves, they must take further special precautions not to enter on the holy ground. As God took from the dwellers of the earth the house of Jacob to be his holy nation, so he took these steeps of Sinai to be a holy place for himself. Evidently all these preparations being of the character they were, must have produced a state of mind full of expectation and suspense. God fixed the very day of this appearing. This is a thing he can do, sure that the reality will not fall short of the popular notion formed beforehand. But there is another great day of the Lord; and the precise point of this in time no man knoweth. It was in mercy that the date of the visitation on Sinai was made known to Israel; it is in equal mercy that the great day of the Lord yet remaining is veiled, as to its date, from us. Those who live as they ought to live, trusting in Christ and knowing the indwelling of the Spirit, are doing that which secures present profit and blessedness, makes meet for the inheritance of the saints in light, and at the same time adequate preparation for the trials of the last great day. There is no way of being ready for them except to live near to God in prayer and faith and faithfulness in little things. Believe in Christ, and show your faith by your works, and then you are ready whatever comes. III. THE MANIFESTATION ITSELF AND ITS EFFECTS. Precisely how the manifestation was to take place does not seem to have been indicated beforehand; and even as it stands described by all those terrible terms, thunder, lightning, the smoking and the quaking mount, we feel that the reality must far have transcended the power of human speech to describe. It was truly an unspeakable visitation. The word telling us most is that which says that before this visitation all the people trembled. Evidently it had an overwhelming effect upon them. It is made perfectly plain that when God cannot draw men by love, he can hold them fast by fear. If they will not go like invited children in his way, they are shaken nolentes volentes out of their own. Whatever else men may refuse to God, love, worship, service, - this at all events is ensured, that they shall be terrified before him. They have no choice. The earth cannot but quake when he sets to work the mighty hidden powers underneath. And so the most atheistic life must acknowledge by its disturbed emotions that there is a power it cannot resist. The boasted discipline and sovereignty of human reason count for nothing then. The earthquake without gets its due result from the quaking heart within. Man may set up his will against God's will; but that only means that he refuses obedience; he cannot keep God from shaking him to the very foundations of his being. Though the people in a few months left Sinai, yet Sinai in a very important sense followed them. The fire that went out from the Lord and devoured Nadab and Abihu - the fire that burned at Taberah among the complaining people (Numbers 11:1) - the opening earth and the devouring fire at the time of the conspiracy of Korah (Numbers 16.) - what are all these but proofs of the God of Sinai travelling in all his terror and glory along with Israel and making sharp visitations in the hour of worldliness, unbelief, and negligence? Those trained in idolatry may well become sceptical and end in utter unbelief, for they never see anything in the way of subduing power save the power of knavish priests over superstitious devotees. There are great pretensions and professions, but never anything done corresponding with them. But here as Jehovah begins to specify his requirements, he first of all shows his power in the most impressive way. As an Israelite looked back on Sinai, whatever other feelings he might have, he could not deny the terrible reality that was there. And one very remarkable thing is, that through all this thunder and lightning, smoking and quaking, there was no actual destruction. If there had been such, it would certainly have been recorded. But so far from this being the case, there were special and very earnest directions in order to avert it (ver. 12,13, 21, 24.) So long as they kept outside the Divinely appointed barrier and observed the cleansing regulations, neither life nor property was lost. Sinai, with all its undescribed terrors, was not Vesuvius: the people beneath were not gathered in a doomed Herculaneum or Pompeii. The purpose of Jehovah was simply to manifest the reality, extent, and proximity of his destroying power. Men were made to feel what it could do, if they were so presumptuous or negligent as to come within its rightful exercise. - Y. All that the Lord hath spoken we will do. 1. Command received from God by His ministers — they must go and call them whom they must bespeak. 2. Orderly proceeding to acquaint the people of God's will by their heads is rational. 3. Proposition and exposition of God's words must be made to souls that they may know them. 4. All God's words, and no more but His, Jehovah commands His ministers to speak to His people (ver. 7). () The subject of this paragraph (vers. 7-24) is God's revelation of Himself, — the call to receive it, the manner in which it was made. I. WHEN GOD REVEALS HIMSELF MAN IS SUMMONED TO ATTEND. This is uniformly God's method. First the call, then the revelation. "Hear, O Israel," then, "the Lord thy God is one Lord." "This is My beloved Son, hear ye Him," then the New Testament dispensation. Moses was a type of the ministry of the Son of Man, and an example to Christian ministers in the manner in which he summoned men to God. He spoke — 1. Authoritatively. 2. Clearly. 3. Completely. 4. Successfully. 5. Moses spoke for the people to God.So does Christ combine our poor prayers with the mighty eloquence of His intercession. II. WHEN GOD REVEALS HIMSELF, MAN MUST BE PREPARED FOR THE REVELATION (ver. 10-15). 1. Man must attend to the herald who proclaims God's coming. 2. Man must be prepared by personal sanctification. 3. Man must be prepared by a ready acquiescence in all that God commands. 4. Man must be prepared at the appointed time. "Be ready against the third day."(1) God has now appointed times in which He promises to reveal Himself to men. The Lord's day. All times of duty and religious privilege. Let no man be unprepared, or plead excuses, or make other engagements.(2) God has now appointed times which He has not chosen to reveal. Death, judgment. We "know not the day nor the hour when the Son of Man cometh." Hence the wisdom of immediate and constant preparation. "Watch and pray." III. WHEN GOD REVEALS HIMSELF IT IS IN A MANNER SUITED TO THE OCCASION. It was necessary that He should speak to men who for years had been surrounded by idolatrous associations, and who had become debased by years of servitude, in a most solemn, startling, and impressive form. God has other methods than those employed here. Abraham, Elijah. Bethlehem, Pentecost, Patmos, etc. So in each individual ease. Learn then — 1. To listen when God speaks. Faith has a faculty not only of sight, but of hearing. 2. When God calls obey that call, and be prepared for the public revelation which that call precedes. "God now commandeth everyman to repent" (2 Corinthians 7:1). 3. Receive God's revelation of Himself in His own way, () 1. Because of its righteousness. 2. Because of its advantageousness. (1)The highest character. "A holy nation."(2)The highest service. "Unto Me a kingdom of priests."(3)The highest privilege. "A peculiar treasure unto Me."3. Because of its unanimity. "All the people answered together." II. A COMMENDABLE ENGAGEMENT RASHLY MADE. 1. Without due consideration. 2. Without earnest purpose, 3. Without hearty concurrence with the will which they promised to obey. 4. Without any realization of their need of Divine help in order that they may keep it. "How easily overween we our own abilities!" III. A COMMENDABLE ENGAGEMENT REPEATEDLY AND TERRIBLY BROKEN. Their sin in violating this solemn promise was the more heinous because of (1)God's great goodness to them.(2)His invariable faithfulness in His portion of the covenant.(3)The comparatively trivial circumstances and slight influences which proved sufficient to induce them to break their engagement.Notwithstanding the strongest obligations to fulfil their promise, they broke it upon the slightest provocation. Conclusion —1. Let us heed well our obligation to do all that the Lord commands. 2. Let us be careful in the utterance of religious vows. 3. Let us be humbled by the recollection of the many religious vows we have made but not kept, and seek forgiveness for our failures. 4. Let, us endeavour to perform our vows, looking to God for strength to enable us to do so. () I. THE CALL (ver. 7).1. The elders represented the people. In dealing with so great a multitude some such arrangement was necessary. So it is in many things — in the nation, the family, the Church. 2. God's commands were faithfully communicated. "Laid before their faces all," etc.: nothing was added and nothing kept back. The will of God was made known so plainly that none could plead ignorance; so particularly that none could plead excuse. The truth was communicated to every man's conscience in the sight of God. II. THE RESPONSE (ver. 8). "And all the people answered together," etc. 1. Prompt. There was no hesitancy. 2. Hearty. There was no reservation. 3. Unanimous. There was no dissentient voice (Acts 2:1). How grand the spectacle! The mighty multitude aa with one heart and voice proclaimed their submission to God. But, alas! the sequel showed, that mixed with their apparent sincerity and enthusiasm there was much of ignorance, presumption, and self-conceit. III. THE REPORT TO GOD. "And Moses returned the words of the people unto the Lord" (cf. ver. 9). Such report was necessary to secure the favour of God and the faith of the people. It tended to — 1. Exoneration of conscience. 2. Relief of the heart. 3. Invigoration of hope. 4. Accrediting of character. 5. Success of ministry, Nothing works more to give a man power with men than the belief that he has power with God. () Moses acted throughout according to Divine command.I. THE PEOPLE WERE CALLED TO SANCTIFY THEMSELVES. There must be separation from what is not of God, in order to fellowship with what is. Self-consecration required (Psalm 26:6; Isaiah 1:16-18; Romans 12:1; 1 Corinthians 6:9-20). II. THE PEOPLE WERE CHARGED TO RE READY AT THE APPOINTED TIME (ver. 11). Come into God's presence with humility, prayer, hope. III. THE PEOPLE WERE COMMANDED TO OBSERVE THE PRESCRIBED LAWS AND ORDINANCES AS TO APPROACH TO GOD. Bounds fixed as to place, action, behaviour (vers. 12-14; see 1 Corinthians 14:10). () The pleasantest thing in the world is to be obedient.1. Because it is so pleasant to know what we have to do. The word "law" comes from the verb "to lay"; it means "something laid down." The "law" is something that God has laid down quite plain for us to do. 2. Because it is a proof that God loves us. Do you remember, whets Peter was so unhappy, Christ said to him: "Peter, feed My sheep, feed My lambs"? Christ said that to show that He trusted Peter again. Therefore, if God, tells you to do anything, be sure God loves you. 3. Because it is practising for heaven. To obey the "law" is to prepare for heaven. There all will be obedience. Sir Henry Lawrence said, just before he died, "I wish this to be on my tombstone: 'Here lies Henry Lawrence, who tried to, do his duty.'" Duty is preparing for heaven. Somebody perhaps will say, "Oh, but it is so difficult to do one's duty — to love the 'law.'" Listen to what a little girl said to her brother: "I tried with all my might to be good, and I prayed and read my Bible, but I was no better. At last I found Christ, and when I found Christ it was all easy; and from that time I have been so happy." () A boy, when he entered his first place of employment, made an engagement with his master that he was to be in his place at nine o'clock in the morning, For a while the boy was always to be found at his post at the appointed hour, but he began to notice that his master did not come in until a quarter to ten, and he thought it would not matter if he did not come in until ten minutes past nine, for his master would never know. He got on very well for a time, but at length he began to grow very miserable. He had a feeling that he was cheating his master, consequently he was unhappy; he felt he had lost his faithfulness, and made up his mind to go in at the hour appointed, and when he did so his peace and joy returned, because he was conscious that he was doing right. It is the same with Christians in their daily life. As long as they are obeying God's commandments they are happy, but whenever they break one of them they become miserable. Want of faithfulness in the most trivial things often breaks our peace, and stops communion with God.() A story is told of a gentleman who visited President Lincoln, and who was in the habit of making promises more freely than he kept them. In order to induce one of Mr. Lincoln's boys, to sit on his lap, the gentleman offered to give him a charm which he wore on his watch chain. The boy climbed into his lap. Finally the gentleman arose to go, when Mr. Lincoln said to him," Are you going to keep your promise to my boy?" "What promise?" said the visitor. "You said you would give him that charm." "Oh, I could not," said the visitor. "It is not only valuable, but I prize it as an heirloom." "Give it to him," said Mr. Lincoln, sternly. "I would not want him to know that I entertained one who had no regard for his word." The gentleman coloured, undid the charm, and handed it to the boy, and went away with a lesson which he was not likely soon to forget, and which others may profit by learning.
People Aaron, Egyptians, Israelites, Jacob, MosesPlaces Egypt, Mount Sinai, Rephidim, SinaiTopics Age, Always, Behold, Belief, Believe, Cloud, Cloud's, Darkness, Declareth, Ears, Forever, Speak, Speaking, Thick, Thickness, TrustOutline 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 19:9 1454 theophany
4805 clouds
8031 trust, importance Exodus 19:3-9 5104 Moses, foreshadower of Christ 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 19:9 NIV
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