This is what God the LORD says--He who created the heavens and stretched them out, who spread out the earth and its offspring, who gives breath to the people on it and life to those who walk in it: Sermons | The Servant of Jehovah | E. Johnson | Isaiah 42:1-7 | | Behold, My Servant | F. B. Meyer, B. A. | Isaiah 42:1-17 | | Christ Delighted in by the Father | H. Melvill, B. D. | Isaiah 42:1-17 | | Cyrus and the Servant of Jehovah | Prof. G. A. Smith, D. D. | Isaiah 42:1-17 | | God's Programme for the World | S. Chadwick. | Isaiah 42:1-17 | | Jehovah and Jehovah's Servant | Prof. G. A. Smith, D. D. | Isaiah 42:1-17 | | Messiah and His Work | Original Secession Magazine | Isaiah 42:1-17 | | Purpose and Method of the Redeemer | R. R. Meredith, D. D. | Isaiah 42:1-17 | | Silent Spread of Christianity | Sermons by the Monday Club | Isaiah 42:1-17 | | The Coming Saviour | Sermons by the Monday Club | Isaiah 42:1-17 | | The Coming Saviour | Homiletic Review | Isaiah 42:1-17 | | The Dignity of Service | J. Parker, D. D. | Isaiah 42:1-17 | | The Ideal Israelite | B. H. Alford. | Isaiah 42:1-17 | | The Ideal Servant Jehovah | E. H. Plumptre, D. D. | Isaiah 42:1-17 | | The Ideal Servant's Work | Prof. S. R. Driver, D. D. | Isaiah 42:1-17 | | The Mediator is the Centre | F. Delitzsch, D. D. | Isaiah 42:1-17 | | The Servant of Jehovah | Prof. T. K. Cheyne, D. D. | Isaiah 42:1-17 | | The Servant of Jehovah | Anon. | Isaiah 42:1-17 | | The Servant of Jehovah | J. A. Alexander. | Isaiah 42:1-17 | | The Servant of the Lord | A. Maclaren, D. D. | Isaiah 42:1-17 | | The Servant, First Israel as a Whole, Then Israel in Part | Prof. G. A. Smith, D. D. | Isaiah 42:1-17 | | The Service of God and Man | Prof. G. A. Smith, D. D. | Isaiah 42:1-17 | | The Servitude of Jesus | J. Vaughan, M. A. | Isaiah 42:1-17 | | The Trinity in Unity | W. Cadman, M. A. | Isaiah 42:1-17 | | Who is the Servant of Jehovah | Prof. T. K. Cheyne, D. D. | Isaiah 42:1-17 | | The Analogy Between God's Working in Revelation and in Na | H. Macmillan, D. D. | Isaiah 42:5-6 | | The Oneness of God in Revelation and in Nature | A. Phelps, D. D. | Isaiah 42:5-6 | | God and Man: Refusal, Retribution, Restoration | W. Clarkson | Isaiah 42:5-8 | | Mission of Jehovah's Servant | E. Johnson | Isaiah 42:5-9 |
A new revelation defines the mission of the Servant with greater precision. The plan of the mission requires an exhibition of the Divine wisdom and power on as large a scale as in creation and preservation (cf. Zechariah 12:1) (Cheyne). I. THE RELATION OF GOD To THE WORLD. He is the God - the only God (cf. Psalm 85:9). He can admit no rival; he stands in a unique relation to the world - is alone to be worshipped. He is the Creator: his work is the heaven and the earth, and the people. The breath of life is by him breathed into his creatures. The universe is entirely subject to him, and he has the right to appoint whom he will to be the minister and channel of his favours to men. To the appointed Messiah, then, due reverence is to be paid. II. HIS COVENANT WITH ISRAEL AND MANKIND. There is a covenant with the chosen people, and through them all nations are to own him as God. Generally the righteousness of God stands for the goodness of God, manifested to his world in the whole scheme and agency of salvation. "I have done this as a righteous and just God, and in accomplishment of my righteous purposes. I am the just moral Governor of the universe, and have designated thee to this work, in the accomplishment of those purposes." III. THE MEDIATOR OF THE COVENANT. God holds his hand in his. What strength, then; what grace and Divine communication must there not be with the Mediator, who will be guided and guarded, will be visibly in the enjoyment of the Divine favour! And so the Mediator himself is called a Covenant - the personal realization of God's thought and purpose to the people - the embodiment of that spiritual relation announced in vers. 30, 31, etc. Another of his names is Light. Being Intelligence in himself, the Wisdom of God, he will diffuse it among the nations: bringing men out of their spiritual blindness and the prison-house and confinement of spiritual distress (Psalm 107:10; Job 36:8). "Such is the freedom the gospel imparts; nor can there be a more striking description of its happy effects on the minds and hearts of darkened and wretched men" (1 Peter 2:9). IV. THE SOLEMN ASSURANCE. Jehovah now turns to the people, and assures them that he is the only true God, and jealously claims a sole and undivided homage. He is "the Eternal." The name includes "the unique reality, and power to confer reality, of the Divine Being." His glory he will not give to another; for were such a God's prediction to fail, he would sink to a lower level than the imaginary deities, who have, at any rate, not deluded their worshippers. But the earlier predictions have been fulfilled -those against the Babylonians or Assyrians; and the new things, later and more splendid - the deliverances of the Jews - will in like manner be fulfilled. The plant is contained in the seed; the event in the mind; the fulfilment in the Word of Jehovah (Isaiah 9:8; Isaiah 55:10, 11; Amos 3:7). - J. Thus saith God the Lord, He that created the heavens. The first of the two verses is a description of God; the second is a declaration of His purposes. What is the declaration which is introduced so impressively? It is often an idiom of prophetic speech, and especially of the style of Isaiah, when a declaration is to be made respecting the work of redemption, to give it the form of a direct address to the Messiah, and to declare to Him the thing which God was about to perform. Such is the idiom now before us. "I," that is, "the God of nature" who had just been described, — "I, the Lord, have called Thee in righteousness" — that is, "I who created the heavens, have summoned Thee as the Redeemer of men, in execution of My righteous purpose." "I will hold Thine hand, and will keep Thee" — that is, "I, the Former of the earth, will be faithful unto Thee." "I will give Thee for a covenant of the people, and for a light of the Gentiles" — that is, "I, the Author of the souls of men, will give Thee as a pledge of My love, and the nations shall be redeemed." The sentiment is that the God of nature is the God also of redemption. From the fact that the Author of nature and the God of revelation are one, we may infer — I. THAT RELIGIOUS INVESTIGATION SHOULD BE CHARACTERISED BY THE SPIRIT OF DOCILE INQUIRY. If there be one thing which more than another vitiates the methods by which men form their religious opinions, it is the want of the humility of inquirers after truth; and yet, if there be one thing more firmly settled than another in the methods of science, it is that the docility of inquiry after truth is the only spirit becoming to scientific discovery. How often are we compelled to note the distinction, that in religion men feel at liberty to create their opinions; while in natural science, and in all that domain of truth which lies outside of the realm of conscience, they feel bound to seek for their opinions. In the one case we assume that we know, in the other we consent to be taught. II. THE PRESUMPTION THAT IN A REVEALED THEOLOGY WILL BE FOUND A DEFINITE AND POSITIVE SYSTEM OF TRUTH. Side by side with Christian dogmatism there grows up a Christianised scepticism, within the range of scriptural thought. We must presume, especially, that when we open this revelation of God in language, we shall come upon certain verities which shall be patent, on the face of the record, to unperverted inquiry. We do not so much find them here, as that they find us. They are verities which unbiassed readers in all ages will read here, and will believe; verities which infidelity will always read here; and verities which it is as unphilo-sophical for a believer in the inspiration of the Bible to deny, as it is for any sane mind to refuse credence to the elementary facts of geology, or of anatomy. Moreover, we must presume that these Scriptures contain a theology, not only of robust material, and of graphic outline, but of such firmness of construction that it can be positively preached. It must be free from self-contradictions, as other sciences are, so that an athletic faith can use it. And we must look for a theology which, when it is thus preached, shall prove itself to be a power in the earth. III. THE CERTAINTY THAT THE PACTS OF THESE TWO DEPARTMENTS OF GOD'S WORKING WILL NEVER CONTRADICT EACH OTHER. IV. THAT WE SHOULD EXPECT TO FIND THE REVEALED GOVERNMENT OF GOD TO BE A SYSTEM CHARACTERISED BY SACREDNESS AND UNIFORMITY OF LAW. In the natural world we find no such thing as caprice. Why, then, should we not expect to find in a revelation respecting the moral world, a similar omnipresence and omnipotence of law? It would be instructive to pursue this analogy between law in the natural world and law in God's moral government to certain other results. We might see — 1. How accordant with nature it is that the laws of religion cannot be violated with impunity. 2. How natural it is that fatal consequences in respect of religion should follow from apparently trifling disobedience of God's commands. 3. The foundation which is laid in the nature of things for that law of God's government by which sin often reaches over from the time when it is committed, and strikes its penalty in a remote experience of the sinner. 4. We might infer the credibility and the probability that the sins of one brief life on earth should pass on, beyond the grave, to reap their reward in eternity. 5. The naturalness of the faith that, if God has devised any remedial scheme to meet the emergency of sin, it must be one that shall honour delicately and rigidly the sacredness of law. V. THAT WE HAVE REASON TO EXPECT THIS OCCURRENCE OF MYSTERIES IN A REVEALED THEOLOGY. The mysteries of theology always meet us before we have travelled far on any track of religious inquiry. But this is no anomaly peculiar to religious thought. Science in the world of matter is thwarted in all its investigations, sooner or later, by insolvable mysteries. VI. A CONFIRMATION OF OUR FAITH IN THE CERTAINTY OF THIS WORLD'S CONVERSION TO CHRISTIANITY. We are too often unmindful that the creation of this world and the redemption of this world are, in a truthful sense, parallel acts of omnipotence. It is as certain that the one will occur as that the other has occurred; for the revelation of that which God will do in the one case is as worthy of trust as the history of that which He has. done in the other. This luxuriance of metaphor which the kingdom of nature yields up to the portraiture of the kingdom of grace, springs from no fortuitous resemblances. Our God is one God; and therefore it is that a mind inspired to foresee the success of omnipotence in redemption, carries over into this moral kingdom its conceptions of the working of omnipotence in nature. The mountains, rivers, seas, flocks of Kedar, sun, moon, in which God has wrought, become, not only the emblems, but the pledges of the mighty works which He will do for man's recovery. () ture: — The analogy between these two departments of God's working discloses some striking resemblances of method in the details of His work. 1. A resemblance between the Divine methods of working in nature and in grace is seen in the law common to both kingdoms, that great results ensue from feeble beginnings. 2. It is also a law of the two kingdoms of God's working, that results are often for a long time suppressed from human view. Kepler said, when he published his system of astronomy, that the world had waited six thousand years for some one to read the heavens aright. The coal mines of Pennsylvania and the quarries of Quincy were forming before the garden of Eden existed. Who can tell us why the western continent lay for fifty-four centuries unknown to the dominant races of men? Our God is one God. 3. It is furthermore a law in the two kingdoms of God's working, that results often come to human view suddenly and by seeming accident. The kingdom of God cometh not with observation. But have we not told our children of the falling apple, which was so instructive to the mind of Newton; and of the invention of the mariner's compass by an unknown genius; and of the gold mines of California, which a labourer accidentally discovered in building a sawmill? Our God is one God. 4. It is a law of the two kingdoms of God's working, that His work proceeds with great apparent waste. This work of the world's conversion is a costly labour. But God's plans have this evidence of their greatness, that they go on with that which to us appears like waste. The earth every year produces food sufficient for three times its burden of inhabitants. The sun wastes two-thirds of its beams on trackless waters and deserts. The stars are not put out, like your street lamps, when the traveller has no further need of them. Poets have sung of flowers that waste their sweetness. God works on a generous scale. Even of suffering He is not sparing in the laws of His providence. How much of apparently useless suffering is endured under the laws of disease! What a waste of life do we see everywhere in the death of the young! In this seeming prodigality of the Divine procedure, we see evidence that God has plans too deep for us to fathom. And these plans run under the two systems of nature and of grace alike. () People Isaiah, Jacob, KedarPlaces Jerusalem, Kedar, SelaTopics Abroad, Breath, Created, Expanded, Forth, Gives, Giveth, Giving, Heavens, Measuring, Offspring, Preparing, Produce, Produceth, Productions, Says, Spirit, Spread, Spreading, Stretched, Stretching, Therein, Thus, Walk, WalkingOutline 1. The office of Christ, graced with meekness and constancy.
5. God's promise unto him.
10. An exhortation to praise God for his Gospel
13. God will manifest himself, and check idolatry
18. He reproves the people of incredulity.
Dictionary of Bible Themes Isaiah 42:5 1235 God, the LORD
1325 God, the Creator
4045 chaos
4804 breath
5020 human nature
5065 spirit, fallen and redeemed Isaiah 42:1-6 7949 mission, of Israel Isaiah 42:1-7 6641 election, responsibilities Library Christ the Arrester of Incipient Evil and the Nourisher of Incipient Good
'A bruised reed shall He not break, and the smoking flax shall He not quench.... He shall not fail nor be discouraged.'--ISAIAH xlii. 3, 4. The two metaphors which we have in the former part of these words are not altogether parallel. 'A bruised reed' has suffered an injury which, however, is neither complete nor irreparable. 'Smoking flax,' on the other hand--by which, of course, is meant flax used as a wick in an old-fashioned oil lamp--is partially lit. In the one a process has been begun which, …
Alexander Maclaren—Expositions of Holy ScriptureHow to Make Use of Christ as the Truth, when Error Prevaileth, and the Spirit of Error Carrieth Many Away.
There is a time when the spirit of error is going abroad, and truth is questioned, and many are led away with delusions. For Satan can change himself into an angel of light, and make many great and fairlike pretensions to holiness, and under that pretext usher in untruths, and gain the consent of many unto them; so that in such a time of temptation many are stolen off their feet, and made to depart from the right ways of God, and to embrace error and delusions instead of truth. Now the question is, …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life Jesus, the Mediator of the New Covenant
"I give thee for a covenant of the people."--ISA. xlii. 6, xlix. 8. "The Lord shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in."--MAL. iii. 1. "Jesus was made Surety of a better covenant."--HEB. vii. 22. "The Mediator of the Better Covenant, established upon better promises . . . The Mediator of the New Covenant. . . Ye are come to Jesus, the Mediator of the New Covenant."--HEB. viii. 6, ix. 15, xii. 24. WE have here four titles given to our Lord Jesus in …
Andrew Murray—The Two Covenants Words of Counsel.
"A bruised reed shall He not break."--Isaiah xlii. 3; Matt. xii. 20. It is dangerous for those who are seeking salvation to lean upon the experience of other people. Many are waiting for a repetition of the experience of their grandfather or grandmother. I had a friend who was converted in a field; and he thinks the whole town ought to go down into that meadow and be converted. Another was converted under a bridge; and he thinks that if any enquirer were to go there he would find the Lord. The best …
Dwight L. Moody—The Way to God and How to Find It The Blessed Journey
Gerhard Ter Steegen Is. xlii. 16 Let Him lead thee blindfold onwards, Love needs not to know; Children whom the Father leadeth Ask not where they go. Though the path be all unknown, Over moors and mountains lone. Give no ear to reason's questions: Let the blind man hold That the sun is but a fable Men believed of old. At the breast the babe will grow; Whence the milk he need not know. …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others China Evangelized.
China Evangelized. "The Lord of hosts mustereth the host of the battle."--Isa. xlii. 4. PART I. PART II. PART III. Lift up your heads, ye gates of brass! Ye bars of Iron! yield; And let the King of Glory pass,-- The Cross is in the field. That banner, brighter than the star, That leads the train of night, Shines on their march and guides from far His servants to the fight. A holy war those servants wage; --Mysteriously at strife, The powers of heaven and hell engage For more than death or life. …
James Montgomery—Sacred Poems and Hymns The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Prayer Taught and Encouraged.
(Probably Judæa.) ^C Luke XI. 1-13. ^c 1 And it came to pass, as he was praying in a certain place, that when he ceased, one of his disciples said unto him, Lord, teach us to pray, even as John also taught his disciples. [Jesus had already taught his disciples how to pray in the Sermon on the Mount. This disciple probably thought that the prayer already taught was too brief to be sufficient, especially as Jesus often prayed so long. It was customary for the rabbis to give their disciples forms …
J. W. McGarvey—The Four-Fold Gospel Book ix. Epistle i. To Januarius, Bishop of Caralis (Cagliari).
To Januarius, Bishop of Caralis (Cagliari). Gregory to Januarius, &c. The preacher of Almighty God, Paul the apostle, says, Rebuke not an elder (1 Tim. v. 1). But this rule of his is to be observed in cases where the fault of an elder does not draw through his example the hearts of the younger into ruin. But, when an elder sets an example to the young for their ruin, he is to be smitten with severe rebuke. For it is written, Ye are all a snare to the young (Isai. xlii. 22). And again the prophet …
Saint Gregory the Great—the Epistles of Saint Gregory the Great "But if we Walk in the Light, as He is in the Light, we have Fellowship one with Another, and the Blood of Jesus Christ His
1 John i. 7.--"But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." Art is the imitation of nature, and true religion is a divine art, that consists in the imitation of God himself, the author of nature. Therefore it is a more high and transcendent thing, of a sublimer nature than all the arts and sciences among men. Those reach but to some resemblance of the wisdom of God, expressed in his works, …
Hugh Binning—The Works of the Rev. Hugh Binning "And He is the Propitiation,"
1 John ii. 2.--"And he is the propitiation," &c. Here is the strength of Christ's plea, and ground of his advocation, that "he is the propitiation." The advocate is the priest, and the priest is the sacrifice, and such efficacy this sacrifice hath, that the propitiatory sacrifice may be called the very propitiation and pacification for sin. Here is the marrow of the gospel, and these are the breasts of consolation which any poor sinner might draw by faith, and bring out soul refreshment. But truly, …
Hugh Binning—The Works of the Rev. Hugh Binning The Introduction, with Some General Observations from the Cohesion.
Doubtless it is always useful, yea, necessary, for the children of God to know the right way of making use of Christ, who is made all things to them which they need, even "wisdom, righteousness, sanctification, and redemption," 1 Cor. i. 30. But it is never more necessary for believers to be clear and distinct in this matter, than when Satan, by all means, is seeking to pervert the right ways of the Lord, and, one way or other, to lead souls away, and draw them off Christ; knowing that, if he prevail …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life 1872-1874. Letter from Rev. A. M. W. Christopher --Letter from Gulf of St. Lawrence-Mrs. Birt's Sheltering Home, Liverpool --Letter to Mrs. Merry --Letter from Canada --Miss
Letter from Rev. A. M. W. Christopher--Letter from Gulf of St. Lawrence-Mrs. Birt's Sheltering Home, Liverpool--Letter to Mrs. Merry--Letter from Canada--Miss Macpherson's return to England-- Letter of cheer for Dr. Barnardo--Removal to Hackney Home. Though human praise is not sought, we cannot but feel peculiar pleasure in giving the following testimony from a servant of the Lord so much revered as the Rev, A. M. W. Christopher of Oxford:-- "Of all the works of Christian benevolence which the great …
Clara M. S. Lowe—God's Answers The Credibility of Scripture Sufficiently Proved in So Far as Natural Reason Admits.
1. Secondary helps to establish the credibility of Scripture. I. The arrangement of the sacred volume. II. Its dignity. III. Its truth. IV. Its simplicity. V. Its efficacy. 2. The majesty conspicuous in the writings of the Prophets. 3. Special proofs from the Old Testament. I. The antiquity of the Books of Moses. 4. This antiquity contrasted with the dreams of the Egyptians. II. The majesty of the Books of Moses. 5. The miracles and prophecies of Moses. A profane objection refuted. 6. Another profane …
John Calvin—The Institutes of the Christian Religion The Purpose in the Coming of Jesus.
God Spelling Himself out in Jesus: change in the original language--bother in spelling Jesus out--sticklers for the old forms--Jesus' new spelling of old words. Jesus is God following us up: God heart-broken--man's native air--bad choice affected man's will--the wrong lane--God following us up. The Early Eden Picture, Genesis 1:26-31. 2:7-25: unfallen man--like God--the breath of God in man--a spirit, infinite, eternal--love--holy--wise--sovereign over creation, Psalm 8:5-8--in his own will--summary--God's …
S. D. Gordon—Quiet Talks about Jesus How to Make Use of Christ, as Truth, for Comfort, when Truth is Oppressed and Born Down.
There is another difficulty, wherein believing souls will stand in need of Christ, as the truth, to help them; and that is, when his work is overturned, his cause borne down, truth condemned, and enemies, in their opposition to his work, prospering in all their wicked attempts. This is a very trying dispensation, as we see it was to the holy penman of Psalm lxxiii. for it made him to stagger, so that his feet were almost gone, and his steps had well nigh slipt; yea he was almost repenting of his …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life Jesus Heals Multitudes Beside the Sea of Galilee.
^A Matt. XII. 15-21; ^B Mark III. 7-12. ^a 15 And Jesus perceiving it withdrew ^b with his disciples ^a from thence: ^b to the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: ^a and many followed him; ^b and a great multitude from Galilee followed; and …
J. W. McGarvey—The Four-Fold Gospel Messiah the Son of God
For to which of the angels said He at any time, Thou art My Son, this day have I begotten Thee? T hough every part of a revelation from God must of course be equally true, there may be a considerable difference even among truths proposed by the same authority, with respect to their immediate importance. There are fundamental truths, the knowledge of which are essentially necessary to our peace and holiness: and there are others of a secondary nature, which, though very useful in their proper connection, …
John Newton—Messiah Vol. 2 God's Glory the Chief End of Man's Being
Rom. xi. 36.--"Of him and through him, and to him, are all things, to whom be glory for ever." And 1 Cor. x. 31--"Whatsoever ye do, do all to the glory of God." All that men have to know, may be comprised under these two heads,--What their end is, and What is the right way to attain to that end? And all that we have to do, is by any means to seek to compass that end. These are the two cardinal points of a man's knowledge and exercise. Quo et qua eundum est,--Whither to go, and what way to go. …
Hugh Binning—The Works of the Rev. Hugh Binning "We have an Advocate with the Father, Jesus Christ the Righteous. "
1 John ii. 1.--"We have an advocate with the Father, Jesus Christ the righteous." There is no settlement to the spirit of a sinner that is once touched with the sense of his sins, and apprehension of the justice and wrath of God, but in some clear and distinct understanding of the grounds of consolation in the gospel, and the method of salvation revealed in it. There is no solid peace giving answer to the challenges of the law and thy own conscience, but in the advocation of Jesus Christ, the Saviour …
Hugh Binning—The Works of the Rev. Hugh Binning Of the Unity of the Godhead and the Trinity of Persons
Deut. vi. 4.--"Hear, O Israel The Lord our God is one Lord."--1 John v. 7 "There are three that bear record in heaven the Father, the Word, and the Holy Ghost and these three are one." "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness," 2 Tim. iii. 16. There is no refuse in it, no simple and plain history, but it tends to some edification, no profound or deep mystery, but it is profitable for salvation. Whatsoever …
Hugh Binning—The Works of the Rev. Hugh Binning Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see …
John Cunningham—The Ordinance of Covenanting Covenanting Adapted to the Moral Constitution of Man.
The law of God originates in his nature, but the attributes of his creatures are due to his sovereignty. The former is, accordingly, to be viewed as necessarily obligatory on the moral subjects of his government, and the latter--which are all consistent with the holiness of the Divine nature, are to be considered as called into exercise according to his appointment. Hence, also, the law of God is independent of his creatures, though made known on their account; but the operation of their attributes …
John Cunningham—The Ordinance of Covenanting Links Isaiah 42:5 NIV
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