1. The elevation of men above the deification of the creature (since the rainbow is not a divinity, but a sign of God, an appointment which even idolatrous nations appear not to have wholly forgotten, when they denote it God's bridge, or God's messenger).

2. Their introduction to the symbolic comprehension and interpretation of natural phenomena, even to the symbolizing of forms and colours.

3. That God's compassion remembers men in their dangers. 4 The setting up of a sign of light and fire, which, along with its assurance that the earth will never be drowned again in water, indicates at the same time its future transformation through light and fire.

(J. P. Lange, D. D.)

1. Because they imply the existence of evil.

2. Because suffering is connected with them.

3. Because they are the last means employed to humble the proud and impenitent.

II. THAT GOD PROVIDES FOR THE WELL-BEING OF MAN.

1. By removing every cause of fear.

2. By giving us perfect liberty of action.

III. THAT GOD EMPLOYS MEANS TO WIN THE CONFIDENCE OF MAN.

1. By giving us a ground for trust in Him.

2. By the comprehensiveness of the covenant

3. By giving us visible evidence of His faithfulness.

IV. GOD'S COVENANTS WILL NEVER BE BROKEN.

1. Because they are freely given.

2. Because there is power to perform them.

3. Because the honour of His government is pledged in their performance.

(Homilist.)

1. Gratitude.

2. Penitence.

3. Good resolve. Dedication of himself and family to God's service.

II. THE COVENANT.

1. A renewal of the primal blessing.

2. Animal food permitted to be used, with a particular restriction.

3. A strict law is given against murder, implying that men are responsible both to God and to their fellow men, for any violence done.

4. A promise is given by God, that there shall be no more a flood to destroy the earth.

III. THE TOKEN OF THE COVENANT. The rainbow: the light of sunshine on a departing storm. A cheering, gladdening sight. Fit symbol of mercy, and of hope. LEARN:

1. From the sacrifice, self-consecration to God our Saviour.

2. From the covenant, obedience to God, and love to our fellow men.

3. From the beautiful token of God's faithfulness, an undying hope in His mercy which endureth forever.

(W. S. Smith, B. D.)

I. If it be true that God's rainbow stands as a pledge to the earth that it shall never again be overwhelmed, is it not also true that HE HAS SET HIS BOW IN EVERY CLOUD THAT RISES AND TROUBLES MAN'S MENTAL SKY? Beautiful prismatic colours in the rainbow that shines in every cloud — in the cloud of sorrow, in the cloud of spiritual famine, in the cloud of wrong-doing.

II. We are too apt in troubles to settle down into sullen despair, TO LOOK TO THE WORST, INSTEAD OF WAITING FOR THE BOW. There are many strange-shaped clouds that rise above man's horizon and make his heavens black with wind and rain. But each has its bow shining on it. Only wait, endure God's time, and the sun will look out on the rolling masses of vapour, on the rain, and paint thereon its token of God's love.

(S. Baring-Gould, M. A.)

(W. Adamson.)

1. The cloud turns our attention to God who sends it.

2. The bow kindles again our faith and love.

II. IN THE NATURE OF THINGS, WHERE THERE IS NO CLOUD THERE CAN BE NO BOW. The clouds of suffering make the promises precious.

III. THOUGH THE CLOUD MAY COVER AND OVERWHELM US, THE BOW SPANS THE ENTIRE CLOUD, AND REACHES ON BOTH SIDES, FROM EARTH TO HEAVEN.

IV. THOUGH WE PRIZE THE BOW AND FEAR THE CLOUD, THE REAL VALUE IS GENERALLY IN THE CLOUD RATHER THAN IN THE BOW, WHICH IS GIVEN TO HELP US TO ENDURE THE CLOUD.

V. THE CLOUD AND THE BOW BELONG NOT MERELY TO THE TIME WHEN WE ARE UNDER THEM, BUT TO ALL TIME. When Noah first saw the bow after the deluge, he would be delighted; many storms, and many bows, and many deliverances, would go to perfect faith and to establish love. So our trials and testings on Divine words and deliverances consolidate themselves into our life. and become part of our permanent manhood.

VI. THE CLOUD WILL FORCE ITSELF ON THE ATTENTION OF ALL WHO ARE UNDER IT, AND THE BOW MAY BE ADMIRED BY EVERY BEHOLDER, BUT THE REAL VALUE OF THE CLOUD AND THE TRUE BEAUTY OF THE BOW CAN ONLY BE KNOWN TO THOSE WHO CONTEMPLATE THEM IN THE LIGHT OF GOD.

1. Affliction, when it comes personally, will force the attention and thought of the most stoical. But suffering is not necessarily sanctifying, or devils might exceed the angels ill holiness.

2. Many from various causes, and with various motives, read the Scriptures. The true beauty of the Divine words can only be beheld in the light of Him who spake them.

(F. G. Marchant)

II. THE BOW IN THE CLOUD SUGGESTS GRACE AFTER JUDGMENT.

III. THE BOW IN THE CLOUD IS A SIGN OF THE STABILITY OF THE DIVINE COVENANT, THE CHANGELESS CHARACTER OF THE GRACIOUS PURPOSE WHICH EMBRACES HUMANITY.

IV. THE BOW IN THE CLOUD SYMBOLIZES THE DIVINE ELEMENT OF BRIGHTNESS IN THE DARKEST AND SADDEST OF HUMAN HISTORIES — THE PROMISE WHICH ENCIRCLES DIVINE DISPENSATIONS AND GLADDENS THE DESOLATE HEART.

(The Preacher's Monthly.)

II. WHENEVER THESE CLOUDS ARISE, AND WHATEVER COURSE THEY TAKE, THEY ARE ALWAYS UNDER DIVINE GUIDANCE. How much like a thing of chance it seems when the moisture arises, almost imperceptibly to human vision, and floats away into the air of heaven! But there is nothing casual or chanceful about it. God is as truly present in that silent operation as He was when the world was made. The language of the text is true of every cloud that forms in the air — "I do bring it." And as He brings it, so He guides it. "Doubtless the sailing of a cloud hath Providence for its pilot." The hand which forms them as they rise is never removed from them while they exist. They go where God directs: they do what God designs; and when God wills, they dissolve and disappear. And just so it is with the clouds of trial and affliction which rise and float in the Providential firmament. From whatever source they come; whatever character they assume; or whatever instrumentality is employed to produce them, still, we are to look beyond all these, and to consider that it is God alone who brings them.

III. THERE EXISTS AN INSEPARABLE COVENANT CONNECTION BETWEEN THE CLOUDS THAT RISE, EITHER IN THE NATURAL OR PROVIDENTIAL FIRMAMENT, AND THE BOW OF GOD'S PROMISE. In conclusion, several important practical questions are suggested by this subject: we may inquire —

1. What is needed in order that the bow should appear in the heavens? The cloud, the sun and the rain must exist, and that, too, in a certain relation with each other. The cloud is needed as the canvas on which the bow of beauty shall be painted. The sun is needed to give the light, the colours, of which the painting is composed; and the drops of falling rain are needed, as the pencil by which those colours are applied — the medium required to decompose the rays of light, and spread out their varying hues in blended loveliness. And in the spiritual world, to which we are applying the subject, there must be that which answers to these three requirements. There must be cloud, a ground work of human guilt and sorrow, on which the bow can be projected. There must be a Sun of Righteousness — a Divine Saviour causing the beams of His favour to shine forth; and there must be the descending showers of Divine grace to refract those glorious rays, and illumine with their brightness the dark horizon of man's prospects.

2. But what is necessary to the seeing of this bow when it does appear? A man must be led to see himself a ruined sinner; he must turn, under a sense of this ruin, in true penitence to Christ; he must submit himself, without reserve, to Him; he must seek pardon through His blood, and acceptance in His merits; he must be led to the exercise of heart-felt living faith in Him and His precious word; he must have a personal and saving interest in the blessings of His covenant, and then he will be occupying the proper point of view from which to see distinctly the bow of the covenant, and feel the covenant and delight which that view can give.

3. But what is implied in seeing this bow? It denotes a thorough, inwrought, abiding conviction, that God's hand is in every rising, threatening cloud, and that it is there for good. It denotes a lively, vigorous hope, entering within the vail, trod keeping the soul steady in her heavenward course, whatever storms may burst and beat around it.

(R. Newton, D. D.)

1. A time of desolation. A father runs to the comfort of a frightened child; so our heavenly Father is never so ready to come to our comfort, as when the soul is filled to the full with a trembling fear of Him. "The secret of the Lord is with them that fear Him, and He will show them His covenant."

2. In confirmation of this, observe again, the Lord made this covenant with Noah, when Noah was humbling himself as a sinner before Him.

II. BUT WHAT WAS THIS COVENANT THAT THE LORD ENTERED INTO WITH NOAH AT THIS TIME? It is remarkable that, though detailed in this chapter with much minuteness, it relates only to temporal blessings. Not one spiritual promise does it contain. All it stipulates is, that there shall never again be a general flood or famine on the earth. And yet, notwithstanding this, it bears in many particulars so close a resemblance to that everlasting covenant established in Christ between Jehovah and His Church, that we cannot look at the one without thinking of the other; we see the same God acting in both on the same principles; making in fact the one almost a type or counterpart of the other.

1. This covenant had God alone as its author.

2. This covenant was a disclosure to Noah of God's secret thoughts and purposes. The history describes it as such, for it traces it not simply to God, but to the heart and mind of God.

3. This covenant with Noah was connected with a sacrifice; it was, indeed, founded on one.

III. Let us pass on now to THE APPOINTED TOKEN OF THIS COVENANT. Now, what is there resembling this in the Christian covenant? We may turn to the sacrament of the Lord's supper. It is of the same character. It is a memorial to us of our sinfulness and danger, and of the promises God has given us in our crucified Lord of security from that sinfulness and danger. It is, too, like the rainbow, a memorial of God's own appointment; and being such, we may safely look on it in the same light in which He holds up this shining bow to us, as a memorial to God Himself of His promises. On our part, it is a reminding Him of them, a pleading of them before Him; and it is like an assuring of us on His part, that He will never forget them. Hence we sometimes call it a seal of God's covenant of grace. Every time it is celebrated among us, it confirms and ratifies anew that covenant, as a seal ratifies the earthly contract to which it is affixed. And hence our Church tells us that our Lord "instituted and ordained these holy mysteries as pledges of His love, as well as for a continual remembrance of His death."

(C. Bradley, M. A.)

1. God does not display the bow upon a blue and cloudless sky, but when there are clouds, and there is rain. The bow does not remove the clouds, but beautifies and illumines them. So the promises of God do not remove, but beautify and illumine, the darkness and mysteries of earth. The cloud of guilt is arched with the bow of pardon. The cloud of sorrow has the promise of support and relief; for bereavement, there shall be reunion; for cross bearing, crown wearing; for conflict, victory; for labour, rest; for pilgrimage, home. The cloud of mystery has the bow of providence arching it. The cloud of death has the bow of hope.

2. The bow can be seen only when the sun is shining. So the promises of God which arch the clouds of sin, sorrow, death, are produced by the light of the benign countenance of God, who is a sun and shield, and gives both grace and glory.

3. The bow can only be seen when the beholder looks up.

II. THE SIGNIFICANCE OF THE APPEARANCE OF THE BOW IN THE CLOUD.

1. To remind God of His covenant.

2. To remind man of his comfort.

(1)That God accepts human worship when associated with Divinely appointed sacrifice.

(2)That God is slow to anger.

(3)That God is great in power.

(4)That God is faithful to His promises.

(F. W. Brown.)

I. First, then, the covenant itself: WHAT IS ITS TENOR?

1. We reply that it is a covenant of pure grace. There was nothing in Noah why God should make a covenant with him.

2. The covenant, we note, in the next place, was all of promise. You will be struck, if you read these verses, how it runs over and over again: "I establish" — "it shall come to pass" — "I will" — "it shall" — "I will." "I will sprinkle clean water upon you, and ye shall be clean; from all your iniquities will I save you."

3. There is this about Noah's covenant, and about the covenant of grace, that it does not depend in any degree at all upon man; for, if you will notice, the bow is put in the cloud, but it does not say, "And when ye shall look upon the bow, and ye shall remember My covenant, then I will not destroy the earth," but it is gloriously put not upon our memory, which is fickle and frail, but upon God's memory, which is infinite and immutable. "The bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant." Oh! it is not my remembering God, it is God's remembering me; it is not my laying hold of His covenant, but His covenant laying hold on me.

4. And hence — for all these reasons it is an everlasting covenant. For ever has God established this covenant in heaven. Even so the covenant of grace is not intended to be fleeting and temporary. "Forever, O Lord, Thy word is settled in heaven." "He hath made with us an everlasting covenant, ordered in all things and sure." "He will ever be mindful of His covenant."

II. THE TOKEN OF THE COVENANT. The covenant needs no token, as far as God is concerned; tokens are given for us, because of our littleness of heart, our unbelief, our constant forgetfulness of God's promise. The rainbow is the symbol of Noah's covenant; and Jesus Christ, who is the covenant, is also the symbol of that covenant to us. He is the Faithful Witness in heaven.

1. Briefly, upon this part of the subject let us notice when we may expect to see the token of the covenant.(1) The rainbow is only to be seen painted upon a cloud. Expect no tokens, except when thou needest them.(2) Nor does a cloud alone give a rainbow. So, beloved, our sorrows must not only threaten, but they must really fall upon us.(3) But, then, there must be a sun; for clouds and drops of rain make not rainbows, unless the sun shineth.

2. What do we see in our covenant witness in heaven? We see in Him what we see in the rainbow.(1) In the rainbow we see transcendent glory and beauty. As one of the works of God, it is worthy to be sought out by them that have pleasure therein.(2) Again: in the rainbow, and in Christ, I see vengeance satisfied. Is not the bow the symbol of the warrior's power?(3) The rainbow, yet again, is a token that vengeance itself has become on our side. You see, it is an unbroken "bow." Vengeance is there, justice is there; but which way is it pointed? It is turned upward; not to shoot arrows down on us, but for us, if we have faith enough to string it, and to make it our glorious bow — to draw it with all our might, to send our prayers, our praises, our desires, up to the bright throne of God.

3. How ought we to act with regard to this rainbow, and Jesus Christ as the symbol of the covenant?(1) First, let us act like little children. Little children run in clapping their hands with glee: "Father, there's a rainbow!" Out they run to look at it; and they wonder whether they could find the end of it; they wish you would let them run till they could catch it. Whenever we think of Christ let us be little children, and look, and look, and look again; and let us long to get at Him, for, unlike the rainbow, we can get at Him.(2) While we gaze, ought we not to praise and admire? One or two of the nations of antiquity had it as a part of their religion always to sing hymns when they saw the rainbow. Should not we whenever we see Christ?(3) And again, when we see Christ, we ought to confess our sin with humiliation. An old writer says that the Jews confess their sins when they see the rainbow. I am sure, whenever we see Christ, we ought to remember the deluge of wrath from which He has delivered us, the flames of hell from which He has saved us; and so, humbly bowing ourselves in the dust, let us love, and praise, and bless His name.

( C. H. Spurgeon.)

1. Whoever may claim exemption from afflictions personal and relative, it is not the Christian, for, "whom the Lord loveth He chasteneth."

2. Believers, in a peculiar manner, like their Lord, are exposed to temptations from the great adversary.

3. And frequently are they exposed to persecution from the world.

II. THERE IS A BOW TO BE SEEN IN THE CLOUDS. God's promises (Zechariah 13:9; James 1:12; Matthew 5:10; Isaiah 50:10).

III. THIS LEADS US TO INQUIRE WHAT THE BOW IN THE CLOUD BETOKENS.

1. Have not the clouds of affliction ever proved to be big with blessings in the experience of all true children of God?

2. Temptation has proved a blessing when it has been met with in the path of duty, and when it has been combated with the sword of the Spirit, which is the Word of God.

3. Persecution, when it has come upon the Church, has always purified it, and in like manner its effect has been, in the case of all sincere Christians, to make them more earnest than ever in the Divine life.

4. Clouds of spiritual darkness are not permitted to come upon the believer in vain.

(The Evangelical Preacher.)

II. THE TOKEN. The rainbow. "My bow."

1. An old thing invested with a new meaning. To the Christian common things are remembrancers of higher truths. The vine, the sun, etc., speak of Christ. Birds and flowers speak of Providence. They are silent on these matters to the worldly man.

2. Conspicuous. The rainbow, an object vast and visible. Spanning the heavens.

3. Attractive. Beautiful in shape and colour. Though often seen, always looked upon with a new delight.

4. Universal. Wherever the falling rain could bring the flood to mind, there the rainbow preaches of the mercy and faithfulness of God. LEARN:

I. The condescension of a covenant making God.

II. The faithfulness of a covenant keeping God.

III. The obligation we are under of covenanting to serve God, and of keeping that covenant.

IV. To see in natural objects remembrancers of Divine thoughts and truths.

(J. C. Gray.)

2. The cloud caused by secular occupation.

3. The cloud of social distress.

4. The cloud caused by spiritual depression — "Cast thy burden on the Lord."

(A. F. Barfield.)

1. "The bow shall be seen in the cloud." We make too much of clouds: the prophet tells us "the clouds are the dust of His feet" (Nahum 1:3); and the Psalmist tells us He maketh the clouds His chariot oftentimes, as He once came to His disciples walking upon the waters; the clouds are the way by which He comes down to people's hearts, or brings them up to Him. It may be a cloud in our families, a cloud impending over our circumstances, a cloud in our experience, some conflict, some temptation it may be; but if God has brought the cloud, do not fear; the bow shall be seen in the cloud. And we cannot have the bow if we have not the cloud. We make too much of clouds; welcome the cloud, if the bow of your God is seen there.

2. Again observe, the bow surrounds the cloud, encompasses it; it is crowned with the bow; the bow is coloured rain, the edge of the cloud gilded.

3. Again, it is not from earth that bow comes, but from the heavens. The clouds all arise from the earth, the sun made by God shines down upon them, and they reflect its beauty; and so it is the Sun of Righteousness that gilds the clouds arising from our own murky hearts; the promise of a time to come, when rain and clouds shall be over and gone.

4. We may learn another lesson from the bow. Some people are puzzled with regard to the doctrine of the Trinity; they wonder very much if so difficult and seemingly contradictory a doctrine can be true. Why, God has hung up in the heavens a natural trinity to remind us of the covenant of the Father, the Son, and the Holy Ghost, for the sinner's salvation. See how the three primal colours blend in that arch in all the varieties of beauty. There are three in one in that beautiful arch. Whenever you are puzzled as to the Trinity, look at the rainbow, God's natural emblem of the fulness of the Father, the fulness of the Son, and the fulness of the Holy Ghost, pledged for the salvation of poor sinners.

5. Yet again, look at the rainbow. It is a gateway without gates between heaven and earth. The beautiful arch lies open; no bolted gates hang there on golden hinges; it is a doorway without a door; for the rent veil has made a new and living way, and God has come down to us that He might have fellowship with us. "Behold, I have set before thee an open door, and no man can shut it."

6. And again, consider the rainbow. It is a bow not bent towards us, but bent from us heavenwards, a bow without an arrow, a window in heaven, that our prayers may go up and enter in, and be presented by Him who stands before the throne, that we and they may be accepted.

7. Once again, the earth hides half of that beauteous bow. If you were above the earth, away beyond its mists, beyond its clouds and darkness, and beyond its hills and vales, the bow would appear a circle to you; now earth hides half of it, but by-and-by, when we are in heaven, the rainbow will be seen all round the throne. Now we see in part, we understand in part, we know in part; the mists of earth, and the earthliness of earth, hide much of the splendour and of the glory that our God has pledged Himself to bestow, but we shall see as we are seen, and know as we are known, where the rainbow is about the throne, and round about the head of Him who sits upon the throne.

8. Lastly, we read of another circle round about the throne, the company of the redeemed! There they are under the shadow of the rainbow, which was to them the pledge of the love and care of the God in whom they trusted.

(M. Rainsford, B. A.)

(J. N. Norton, D. D.)

(M. M. Kalisch, Ph. D.)

(Dean Law.)

II. It may be desirable, in furtherance of our design, to examine the NATURE OF THIS PHENOMENON; and to explain its formation and physical properties. The rainbow is produced by rays of light falling upon drops of water.

1. There must be rain descending the whole breadth of the rainbow.

2. The sun must shine exactly opposite to the falling shower.

3. The spectator must stand with his back to the sun, placing himself thus opposite the rainbow. Then the following phenomenon will be observed: — If the sun shines upon the drops of rain as they are falling, the rays which come from those drops to the eye of the spectator will cause the appearance of the primary or strongly-coloured rainbow. And the reason of the colours being exhibited is, that every drop of rain, being globular and transparent, receives the pencil of light, which, as soon as it touches the outside of the higher part of the drop, is refracted or bent; it then passes on through the drop to the inside of the globule at the opposite or back part of it, where the inner surface acts like a concave mirror, and reflects or throws back the incident pencil of light to the outer or lower surface, through which it passes, and so is refracted a second time; and then it comes down to the eye of the spectator. But, as the rays emerge from the drop, they proceed each in a divergent line; therefore, one ray only of that pencil can reach the eye, giving the perception of one of the seven prismatic colours. Those rays which are contiguous and parallel produce the same colour; and its strength or vividness will depend upon the number of rays which, being contiguous and parallel, reach the eye. But, in the rainbow we observe the seven prismatic colours — red, orange, yellow, green, blue, indigo, and violet; and always in the same order of arrangement. And this appearance of seven colours, in order, one above another, is caused by the drops being disposed in the same manner; and, as each drop makes a different angle with the eye, the different colours will be perceived in succession; and thus the whole bow will be presented to view.

III. Our subject especially requires that we should advance from this general view of the nature of this phenomenon, to the NOVELTY OF THE SPECTACLE AT THE ERA OF THE DELUGE.

IV. Our serious reflections are now demanded for the consideration of THE DESIGN AND UTILITY OF THIS PHENOMENON. This is expressed by the sacred historian: it is "set" as a sign — the token of a covenant between God and the earth. All the works of God praise Him — they show His eternal power and Godhead. In some of His works, Jehovah utters a more significant voice. The bush burns unconsumed; the pillar of fire goes before the people; the sea makes a pathway through its disparted waves; the rock send forth its stream in the desert; the manna descends from the skies; the star guides the magi to Bethlehem; the sun refuses to shine upon the hour of the Saviour's crucifixion. So, in the present instance, we behold a sublime and beautiful phenomenon — a lecture printed in golden letters, on the tablet of the skies.

1. The rainbow is the memento of a dispensation of mercy and judgment. To creatures of sense, simple revelation seems insufficient for the purposes of faith. Feeble and faltering man "seeks after a sign." He requires something to impress his organs of perception as well as to convince his judgment. And He who made man, and considers his frame and constitution — his wants and fears — gives him sign upon sign, as well as precept upon precept. Hence, the great value of sacramental symbols. The bow of earth is the emblem of hostility; and is joined, in martial regalia, with the shield and the sword and the battle: but the celestial bow has no array of vengeance — no shaft of perdition. It reminds, most powerfully, of the storm retiring, and the deluge past to return no more.

2. It is an illustration of the meeting of mercy and judgment. Behold the glorious arch! it rises heavenward; it descends to earth; it spans the concave of the skies; it thus brings heaven and earth together. It beams, like a bond of glory, between the accursed soil and the propitious heaven.

3. It is a demonstration of the triumph of mercy over judgment. To the spectator, the prismatic bow presents its brightest aspect — its dark side leans upon the storm — it tells the shelter-seeking husbandman that the sun hath pierced the clouds, and the winds are driving off the tempest. Its beaming is the radiance of love.

4. The rainbow is a striking symbol of our glorious Mediator. Come and behold how heaven and earth are made one in Christ Jesus: yea, believe, for yourselves, that God is in Christ reconciling you unto Himself, and not imputing your trespasses unto you!

(C. Burton, LL. D.)

(G. D. Boardman, D. D.)

(W. Adamson.)

(J. Parker, D. D.)

(A. P. Foster.)

(G. Gilfillan.)

(Old Testament Anecdotes.)

I will look upon it. —

(G. Gilfillan.)

     5694   generation
     5698   guardian

Genesis 9:1-17

     7203   ark, Noah's

Genesis 9:8-17

     1347   covenant, with Noah
     5467   promises, divine
     7227   flood, the

Genesis 9:12-16

     4007   creation, and God
     8467   reminders

Genesis 9:12-17

     1450   signs, kinds of
     4845   rainbow
     8764   forgetting God

Genesis 9:12-21

     5106   Noah

Noah's Flood
(Quinquagesima Sunday.) GENESIS ix. 13. I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. We all know the history of Noah's flood. What have we learnt from that history? What were we intended to learn from it? What thoughts should we have about it? There are many thoughts which we may have. We may think how the flood came to pass; what means God used to make it rain forty days; what is meant by breaking up the fountains of the great deep. We may …
Charles Kingsley—The Gospel of the Pentateuch

Death.
PSALM CIV. 20, 21. Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth. The lions roar after their prey, and seek their meat from God. Let me say a few words on this text. It is one which has been a comfort to me again and again. It is one which, if rightly understood, ought to give comfort to pitiful and tender-hearted persons. Have you never been touched by, never been even shocked by, the mystery of pain and death? I do not speak now of pain and death …
Charles Kingsley—Westminster Sermons

Covenanting Enforced by the Grant of Covenant Signs and Seals.
To declare emphatically that the people of God are a covenant people, various signs were in sovereignty vouchsafed. The lights in the firmament of heaven were appointed to be for signs, affording direction to the mariner, the husbandman, and others. Miracles wrought on memorable occasions, were constituted signs or tokens of God's universal government. The gracious grant of covenant signs was made in order to proclaim the truth of the existence of God's covenant with his people, to urge the performance …
John Cunningham—The Ordinance of Covenanting

That the Ruler Should Be, through Humility, a Companion of Good Livers, But, through the Zeal of Righteousness, Rigid against the vices of Evildoers.
The ruler should be, through humility, a companion of good livers, and, through the zeal of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer himself to the good, and yet, when the fault of the bad requires it, he be at once conscious of the power of his priority; to the end that, while among his subordinates who live well he waives his rank and accounts them as his equals, he may not fear to execute the laws of rectitude towards the perverse. For, as I remember to …
Leo the Great—Writings of Leo the Great

The Doctrine of Non-Resistance to Evil by Force Has Been Professed by a Minority of Men from the Very Foundation of Christianity. Of the Book "What
CHAPTER I. THE DOCTRINE OF NON-RESISTANCE TO EVIL BY FORCE HAS BEEN PROFESSED BY A MINORITY OF MEN FROM THE VERY FOUNDATION OF CHRISTIANITY. Of the Book "What I Believe"--The Correspondence Evoked by it-- Letters from Quakers--Garrison's Declaration--Adin Ballou, his Works, his Catechism--Helchitsky's "Net of Faith"--The Attitude of the World to Works Elucidating Christ's Teaching--Dymond's Book "On War"--Musser's "Non-resistance Asserted"--Attitude of the Government in 1818 to Men who Refused to …
Leo Tolstoy—The Kingdom of God is within you

Original Righteousness.
"For in Him we live and move, and have our being: as certain also of your own poets have said. For we are also His offspring." --Acts xvii. 28. It is the peculiar characteristic of the Reformed Confession that more than any other it humbles the sinner and exalts the sinless man. To disparage man is unscriptural. Being a sinner, fallen and no longer a real man, he must be humbled, rebuked, and inwardly broken. But the divinely created man, realizing the divine purpose or restored by omnipotent grace …
Abraham Kuyper—The Work of the Holy Spirit

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in …
Thomas Watson—The Ten Commandments

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Mosaic Cosmogony.
ON the revival of science in the 16th century, some of the earliest conclusions at which philosophers arrived were found to be at variance with popular and long-established belief. The Ptolemaic system of astronomy, which had then full possession of the minds of men, contemplated the whole visible universe from the earth as the immovable centre of things. Copernicus changed the point of view, and placing the beholder in the sun, at once reduced the earth to an inconspicuous globule, a merely subordinate …
Frederick Temple—Essays and Reviews: The Education of the World

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

Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated …
John Cunningham—The Ordinance of Covenanting

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it …
John Cunningham—The Ordinance of Covenanting

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

Discourse on Spiritual Food and True Discipleship. Peter's Confession.
(at the Synagogue in Capernaum.) ^D John VI. 22-71. ^d 22 On the morrow [the morrow after Jesus fed the five thousand] the multitude that stood on the other side of the sea [on the east side, opposite Capernaum] saw that there was no other boat there, save one, and that Jesus went not with his disciples into the boat, but that his disciples went away alone 23 (howbeit there came boats from Tiberias nigh unto the place where they ate the bread after that the Lord had given thanks): 24 when the multitude …
J. W. McGarvey—The Four-Fold Gospel

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