The apostle turned from his rapt meditation on the present and future glory of the Christian dispensation, to think of the race of Israel excluding themselves from participation in its benefits, and he felt his soul charged with heaviness on their behalf. They hated him as overturning venerable customs, and as lowering their dignity by admitting the Gentiles to the blessing of the covenant on such easy terms. But in reply he vehemently asserted his still subsisting love for his "kinsmen," and for those whom in the past God had so signally honoured. None can look without emotion on the face and form of a Jew, who consider his history and destiny.

I. THE SUPREME DISTINCTIONS OF LIFE ARE THOSE WHICH CONCERN OUR RELATIONSHIP TO GOD. All the items particularized are connected with the Divine manifestations granted to Israel. The apostle cares little for the story of military prowess, or even of skill in literature; but all that appertained to the knowledge and worship of God, this was worth dwelling upon. It becomes a speedy test of judgment when we know the things on which a man prides himself. Does he point with chief delight to his acquisition of lands or goods, or to his rank in society, or to his fame in science or. art circles? or does he account his position in the family of the Most High, and the revelation vouchsafed of Divine mercy and grace, as his possession of greatest worth? Which in our hearts do we deem the most highly favoured nation - Greece, or Rome, or Israel? The true wealth and place of a modern empire should be reckoned, not according to its material resources and fighting strength, but rather by its widespread distribution of moral and religious truth. This means real refinement and enduring prosperity. Many opportunities occur to all of us to exhibit our, genuine opinion in the lives we lead, the money and time devoted to the highest pursuits, the notions cherished in the family, the books read, and the amusements indulged in. Missionary enthusiasm rests on a sure basis when the value is perceived of an acquaintance with the things of God. Such a knowledge is the best legacy that can be bequeathed to children.

II. THE HIGHEST RELIGIOUS PRIVILEGES WILL NOT PROFIT UNLESS USED ARIGHT. In spite of their advantages, the Jews were found wanting, and, like unfruitful branches, were broken off. Before the exile they fell into idolatry, and sought to nullify their glory by equalling the abominations of the heathen. Could a stronger proof be furnished of the seductiveness of sinful practices and the blindness of man? And the coming of Christ was a further testing season. Their "zeal of God" was shown to be unintelligent, depending upon external rather than spiritual views of religious grandeur and service. It behoves us not only to enjoy but to improve our privileges. Attendance at the sanctuary, the public prayers and reading, unless they exert a living influence upon us, increase our condemnation, as the presence and works of Christ multiplied woes upon the cities of the sea. The tendency is strong that would lull our souls into comfortable dreams of security, from which there could only be a terrible awakening. The religious pride of the Jews hardened into fossilism - an unreceptive soil for new truth. Instead of guiding their steps by the Law, they looked at it till they were dazzled by its glare, and could not recognize the coming of the "Light of the world."

III. THE ADVANTAGES ENJOYED BY NATIONS OR INDIVIDUALS ARE NOT CONFERRED FOR THEIR OWN EXCLUSIVE BENEFIT. The Israelites were stewards of the mysteries for the world around and the times to follow. Very important functions they discharged, keeping the lamp of truth alight, preventing the world from lapsing into barbaric atheism. Especially in relation to Christianity do we discern these advantages as preparatory. The "sacrifices" had respect to the offering of Christ, and in part explain its meaning. The "Law" acted as a pedagogue to bring us to the school of Christ. The temple "service" illustrates the obedience of the Christian priests, and the promises fulfilled confirm our faith. Israel was a nursery where choicest plants were reared with which to stock the wilderness till it should blossom as the rose. And the same principle holds good of every advantage the goodness of our God bestows. The Christian Church is to be as a city set on a hill; its members are lights in the world, pilgrim-soldiers, ambassadors for Christ. It is ours to guard the gift entrusted, to transmit to others the revelation received, the spiritual heirlooms of liberty and intelligence, lest we fail to deliver up a proper account of our stewardship. - S.R.A.

I. The literal enjoyed the ADOPTION as God's people among whom God revealed Himself gloriously — the true enjoy the adoption of sons and the glorious indwelling of the Spirit.

II. The literal were privileged with THE PATRIARCHAL COVENANTS AND THE GIVING OF THE LAW — the true are privileged with the .New Testament covenant, and the dispensation of the Spirit.

III. The literal rejoiced in THE LEVITICAL SERVICE, AND THE PROMISES of better things to come — the true worship God in the Spirit, and rejoice in the hope of eternal life.

IV. The literal could boast of THE FATHERS and anticipate the Messiah — the true have their apostles, martyrs, and confessors, and look for the glorious appearing of the great God and our Saviour.

(J. Lyth, D.D.)

The name Israelites was a most honourable one, and dear to them all. The relationship which it signalised was fitted to remind them that by the condescension of the Omnipotent One, there was something "princely" within their reach (Genesis 32:28; Hosea 12:3).

I. THE ADOPTION. Under the Old Testament the Divine adoption realised itself specifically in the collective theocratic people as a people (Exodus 4:22; cf. Jeremiah 31:9; Hosea 11:1). The collective people were for great theocratic purposes adopted into a relation of Divine sonship, and thus into a relation of peculiar Divine privilege; not, however, because of a feeling of partiality in the heart of God toward a section of His human family, but because His benignant Messianic purposes, widespreading to the ends of the earth, required some arrangement of the kind. Such was the Divine plan in Old Testament ages. The Israelites were God's "son," "daughter," or "daughter of His people." At times the representation tended anticipatively toward the grander principle of personal individuality; as when it is said, "I have nourished and brought up children, and they have rebelled against Me." But it was reserved for the New Testament age to give emphasis to the idea of personal individualism in relation to the Divine adoption (John 1:12; Galatians 3:26; 1 John 3:1).

II. THE GLORY. The reference is to that peculiar symbol of the Divine presence which guided the Israelites out of Egypt and through the wilderness, overshadowing them by day and illuminating them by night (Exodus 13:21, 22; Exodus 14:19). This was in some external respects God's glory par excellence (Exodus 24:16). It was a magnificent symbol of Divine guidance and protection, and was denominated "the Shekinah." Wherever it was to be found, there God was to be found; not indeed as in His palace-home, the "house not made by hands," but as in His temporary tent beside His tented people in the period of their pilgrimage — a very present Helper and Defence.

III. THE COVENANTS. These were engagements on the part of God to confer distinguishing privileges on the patriarchs and the Israelites in general, on condition of responsive appreciation on their part, and the observance, in all the affairs of life, of His regulative will (Genesis 15:1-6; Genesis 17:1-8, 15-19; Exodus 19:1-9). But these engagements, while thus involving, as is suggested by the Hebrew term Berith, a certain ineradicable conditionality, were at the same time in accordance with the Greek suntheke, spontaneous and unencumbered dispositions of goods and distributions of benefits, just as if they had been actually "willed" to them by testamentary deed. God "disposed" of certain portions of His means and goods for the benefit of His national son, though it was impossible that He could alienate the goods from Himself, or alienate Himself from both His present usufruct and His perpetual right of property.

IV. THE GIVING OF THE LAW, i.e., the Divine legislative enactments published from Sinai, and constituting in their sum the code which is known as the "moral law." It is incomparably the best of all bases for the innumerable details of practical jurisprudence. It goes back, indeed, in its form to that primitive era when duty was, to a most preponderating extent, identified with moral self-restraint. Hence its injunctions are wisely set forth in negations. But when the detailed expanse of the decalogue is condensed into the summation of the duologue, the phase of representation is become affirmative; and nothing can excel the duological enactments in comprehensiveness, completeness, simplicity, and direct authority over the reason and the conscience.

V. THE SERVICE, i.e., the temple service — a grand ritual, here regarded as a Divine appointment or grant of grace. Being in its many and varied details instinct with practical significance, it was fitted to recall to the minds of the worshippers what was due to God on the one hand, and how much was graciously provided by Him on the other.

VI. THE PROMISES — announcements of coming favours — avant-couriers of the favours themselves, and sent forth to stimulate expectation and support the heart. All the Old Testament dispensations were replete with Messianic promises. His coming was "the promise" — the one running promise made to the fathers (Acts 13:32), and involved all other Messianic blessings, such as the atonement, the kingdom of heaven, the reign to be continued "as long as the sun," the "new earth," the "inheritance of the world" (Romans 4:13, 14). It involved peace, joy, hope, all of them unspeakable and full of glory (Romans 5:1-11).

VII. THE FATHERS — the patriarch fathers, the band of whom Abraham was the leader and typical representative. They were far indeed from being men without blemish. But perhaps most of the sinister bars in their escutcheon were parcels of the heritage which they had received from their ancestors. But notwithstanding their blemishes they were at once childlike in faith and reverential in spirit. Their thoughts rose up on high. They "sought a heavenly country and looked for a city whose builder and architect was God" (Hebrews 11:10-14). It was no little advantage to be descended from such sires.

VIII. THE CHRIST. The Messiah emerged from among the Hebrews, and thus "salvation was of the Jews." It was their crowning prerogative. Jesus was a Jew. But His own people knew not their privilege, and they perceived not that it was the time of tide in the day of their merciful visitation (John 1:11; cf. Matthew 21:39). When the apostle said "so far as His human nature was concerned," his mind was already mounting the infinite height which rose beyond. "Who is over all, God, to be blessed for ever."

(J. Morison, D.D.)

To no nation under the sun does there belong so proud, so magnificent a heraldry. No minstrel of a country's fame was ever furnished so richly with topics; and the heart and fancy of our apostle seem to kindle at the enumeration of them. They were first Israelites, or descendants of a venerable patriarch — then, selected from among all the families of the earth, they were the adopted children of God, and to them belonged the glory of this high and heavenly relationship; and with their ancestors were those covenants made which enveloped the great spiritual destinies of the human race; and the dispensation of the Law from that mountain which smoked at the touch of the Divinity was theirs; and that solemn temple service where alone the true worship of the Eternal was kept up for ages was theirs; and as their history was noble from its commencement by the fathers from whom they sprung, so at its close did it gather upon it a nobility more wondrous still by the mighty and mysterious descendant in whom it may be said to have terminated — even Him who at once is the root and the offspring of David, and with the mention of whose name our apostle finishes this stately climax of their honours — "of whom as concerning the flesh Christ came, who is over all God blessed for ever. Amen." They are far the most illustrious people on the face of the world. There shines upon them a transcendental glory from on high; and all that the history whether of classical or heroic ages hath enrolled of other nations are but as the lesser lights of the firmament before it.

(T. Chalmers, D.D.)

The covenants. —

I. THE TERM ITSELF bears a special Messianic meaning, as always having in view the fidelity of God to the design of human redemption through the sacrifice of His Son. The Hebrew Berith almost always translated in the LXX. by diatheke, signifies, not a compact as between man and man, but the disposition or arrangement assumed by the one supreme purpose of grace. Unlike human compacts it is invariably connected with sacrifice. The Hebrew contains an allusion to the custom of cutting and passing between the parts of a divided animal on the ratification of a covenant. The first express revelation of the covenant to Abraham (Genesis 15:18) gives the key to all its history. There all is based on a free Divine promise. The animals divided denoted the two parties to the great transaction; and the flame passing through was God, in His future Son, the Shekinah, uniting the parties alone, and thus ratifying His own covenant. The New Testament term diatheke does not preserve the original allusion; but it is never disconnected from the idea. The one covenant of grace has been ratified by an eternal sacrifice; which is at the same time the death of the Testator, who disposes the promise of eternal inheritance according to the counsel of His own will.

II. THE COVENANT OF REDEMPTION, OR OF GRACE, HAS ALWAYS BEEN CONNECTED WITH CHRIST, ITS UNREVEALED MEDIATOR. As its Mediator He is the medium through whom, or rather in whom, all its blessings are conveyed: that grace which is the one name and blessing of the covenant, the free bestowment of favour on sinful man, or "the grace of our Lord Jesus Christ" (2 Corinthians 13:14). Therefore the term, which has a wider meaning than its relation to a compact, may be applied to Christ as the yet unknown Redeemer who was at once the ground of the covenant, and its promise, and its virtual administrator. After He came and was revealed, it is the term surety that more precisely expresses His mediatorship in the order of grace: in His Divine-human atoning personality, He is the Pledge to man of the bestowment by God of all blessings procured through His atoning work, and the Pledge to God on behalf of mankind of compliance with all the conditions of the covenant. In the Old Testament the future Redeemer is not termed either the Mediator or the Surety; though He was in the profoundest sense both as the Angel or "Messenger of the covenant" (Malachi 3:1), and Himself the embodied Covenant reserved for the future (Isaiah 49:8). What was thus given to Him by promise becomes the heritage of His people through faith, who as "Christ's are heirs according to the promise" (Galatians 3:18, 19, 29).

III. THIS ONE COVENANT HAS TAKEN THREE FORMS in the history of revelation.

1. As entered into with mankind, represented by Adam, its revelation began with the Fall, was ratified for the world with Noah, and was con- firmed to Abraham as the representative of all believers to the end of time.

2. But the covenant with Abraham for the world in all ages also introduced the special compact with his descendants after the flesh. The latter was established through Moses, its mediator; and blended the covenant of grace with a covenant of works. The law was given by Moses; and as an appended form or condition of the original institute of grace, perpetually convicted the people of their sin and impotence, drove them to take refuge in the hope of a future grace, the ground of which was kept before them in the institute of sacrifice.

3. Finally the new covenant, established on better promises (Hebrews 8:6), was ratified in the death of Christ. It was at once the abrogation of the Mosaic, or later old covenant, so far as concerns its national relation and its legal condition, and the renewal unto perfection of the more ancient covenant, always in force and never superseded, with mankind.

(W. B. Pope, D.D.)

The giving of the law. —

1. The act as described (Exodus 20:18; Deuteronomy 4:32, etc.).

2. The law itself. System of laws given (Deuteronomy 4:5-8; Psalm 147:19, 20). A distinction exalting Israel above every other nation, served —

(1)For instruction.

(2)For restraint.

(3)For conviction.Prepared the way for the promised Saviour (Galatians 3:21). Its observance brought national blessings in its train.

(T. Robinson, D.D.)

The service of God. — A technical term for Divine worship. The apostle is detailing the privileges which constituted Israel a peculiar people. This was one of the most conspicuous. For the service of Jehovah was distinguished from all heathen cults: —

I. In its ORIGIN. This was Divine. God Himself arranged the whole Hebrew ritual down to its minutest details. Man was not left to his own blind instincts as to the manner in which his Maker was to be approached. No doubt all worship was Divine in its origin, and were we able to thread the labyrinths of heathen devotion we should arrive ultimately at a primitive revelation. But this is impossible; and the great mass of heathen worship is the offspring of irrational superstition when it was not the device of a fraudulent priesthood.

II. In its NATURE.

1. It was spiritual. The forms were materialistic as all forms must necessarily be; but it was not mere form as heathen worship was. Time after time it was carefully explained that the sacrifices, etc., were symbolic, and that without the corresponding spiritual reality they were an abomination to Deity. To what an extent this was realised by the best spirits of the nation, the Psalms and prophets abundantly testify.

2. It was intelligent. The heathen worshipped "they knew not what." To worship all the objects presented to their devotion was an impossibility, and had it been possible, ineffectual, for prayers offered to one God would have been neutralised by those offered to another. And the intelligent heathen, while he conformed to the superstitions of his fellow-country-men, knew the host of Olympus to be a myth. The Hebrews knew whom they worshipped. The Shekinah glory was a standing evidence of the Divine existence and presence, and the revelations of His character from time to time exhibited Him as worthy of the homage of rational beings.

III. In its EFFECTS. These were —

1. Humbling. The whole system was calculated to reveal the Divine greatness and holiness on the one hand and human insignificance and sinfulness on the other, and thus was discouraging to pride and self-confidence. It was not the fault of the system if men thanked God that they were not as other men were. Heathen worship encouraged no such notions of God or man, and hence humility was never a heathen virtue.

2. Joyful. God was served with gladness; and the joy of the Lord was the people's strength for services. The great festivals are proofs of this. Heathenism had plenty of hilarity, but little joy. How could it have had when their worship brought no manifestation of the Divine presence and no consciousness of the Divine favour?

3. Moral. Holiness unto the Lord was the legitimate and only issue of the Mosaic system: whereas we know that many heathen gods were served with obscene rites, and that the whole tendency of idolatry was degrading to intellect, heart and life. Conclusion: The comparative value of heathen and Hebrew worship may be seen in their devotional manuals. To estimate this let the Book of Psalms be read side by side with the Vedas, Shasters, etc.

(J. W. Burn.)

The promises. —

1. Of blessings in general (Leviticus 26:43; Deuteronomy 28:1-14).

2. Of the Messiah in particular. Given various times and in various ways (Hebrews 1:1; Romans 1:2). Some already fulfilled in Christ's first coming (Acts 3:18, 22-26). Others yet to be fulfilled in Israel's experience (Ezekiel 37; Isaiah 66:1.). All the promises of God, yea and amen in Christ (2 Corinthians 1:20). Gentiles by faith made fellow-heirs of the promises (Ephesians 3:6; Galatians 3:29). Promises all fulfilled at Christ's second appearing (chap. Romans 11:26; Acts 1:6; Acts 3:19-21). Mentioned last as the transition to Christ Himself.

(T. Robinson, D.D.)

Here is —

I. THE CROWNING FACT IN JEWISH HISTORY. "Of whom as concerning the flesh Christ came." In the preceding verses the apostle points to the most illustrious facts in the history, facts in which the Jews passionately gloried. They were "Israelites." No national appellation in their estimation was so distinguished as this; Greek and Roman were contemptible by its side. Theirs was the "adoption." To them pertained the "glory." They had the "covenants." The covenants with Abraham, with Jacob, and with Moses, were with them. To them pertained the "giving of the law." The best commentary on these words is to be found by Moses himself (Deuteronomy 4:32-36). To them also pertained the "service of God." He mentions these in order to prepare the way for the announcement of a fact before whose splendour all others pale their lustre, and that is this: "Of whom, as concerning the flesh, Christ came." This was the crowning fact of their history. He does not disparage the other facts; on the contrary, he is patriotically proud of them. When will the Jew come to see that Jesus of Nazareth is the glory of Israelitish history? Here is —

II. THE GREATEST FACT IN HUMAN HISTORY.

1. There are many great facts in the history of the world.

(1)Physical, such as deluges, earthquakes, wars, pestilences, etc.

(2)Political, such as the rise and fall of empires.

(3)Social, such as discoveries in science, inventions in art, reformations in customs and manners.

(4)Religious, such as the birth, growth, and decay of theological systems and ceremonial observances.

2. But of all facts there is not one approaching the great one in the text, viz., that Christ Jesus came into the world.

(1)No fact is better attested.

(2)No fact is so central in the world's history as this.

(3)No fact involves such vital influence to the world as this.

(D. Thomas, D.D.)

I. God

1. Supreme.

2. Infinite.

3. Eternal.

II. OVER ALL.

1. Nature.

2. The world.

3. Heaven.

III. EVER BLESSED.

1. Self-sufficient.

2. Holy.

3. Good; hence —

4. Happy.

IV. ACKNOWLEDGED.

1. Conscience.

2. Gratitude.

3. Hope — say, Amen.

(J. Lyth, D.D.)

I. IN THE SUBLIMITY OF HIS ORIGIN. All others came into existence in the natural order of generation, received a bias to wrong from their parents, and never in the case of the best quite lost their earthliness. On the contrary, Christ came down from the pure heavens of God. He had a pre-incarnate existence (Proverbs 8.; John 1:1-2). He was in the bosom of the Father, and while there was morally over all.

II. IN THE CHARACTER OF HIS DOCTRINES. These were —

1. Realities of which He Himself was conscious. They were not matters of speculation. All the forms and voices of eternal truth were matters of consciousness to Him.

2. Moral in their influence. They are so congruous with man's sense of right, consciousness of need, feeling of God, desire for immortality, that the believing soul sees them as Divine reality.

3. Pre-eminently Divine. They concerned God Himself, His words, thoughts, feelings, purposes. Christ does not teach what men call sciences; but God Himself, the root, centre and circumference of all truth.

III. IN THE AFFECTION OF THE FATHER.

1. No one shared the Divine love so much as He. God loves all. He is love. But Christ is His "well-beloved," and as such He loves Him with infinite complacency.

2. None ever deserved it as Christ did. He never offended the Father in His conduct, or misrepresented Him in His teaching. He always did those things which pleased Him.

3. None ever had such demonstrations of it. "All power is given unto Me."

IV. IN THE EXTENT OF HIS ENDOWMENT. "God giveth not His Spirit by measure unto Him." "It pleased the Father that in Him should all fulness dwell."

V. IN THE NECESSITY OF HIS MISSION. Faith in Him is essential to man's eternal well-being.

(D. Thomas, D.D.)

Let us in imagination pass the angel guardians of those gates where no error enters, and, entering that upper sanctuary which no discord divides, no heresy disturbs, let us find out who worship and who are worshipped there. The law, "Thou shalt worship the Lord thy God, and Him only shalt thou serve," extends to heaven as well as to earth; so that if our Lord is only the highest of all creatures, we shall find Him on His knees — not the worshipped, but a worshipper; and from His lofty pinnacle, and lonely, and to other creatures unapproachable pinnacle, looking up to God, as does the highest of the snow-crowned Alps to the sun, that, shining above it, bathes its head in light. We have sought Him, I shall suppose, in that group where His mother sits with the other Marys, sought Him among the twelve apostles, or where the chief of the apostles reasons with angels over things profound, or where David, royal leader of the heavenly choir, strikes his harp, or where the beggar, enjoying the repose of Abraham's bosom, forgets his wrongs, or where martyrs and confessors and they which have come out of great tribulation, with robes of white and crowns of glory, swell the song of salvation to our God which sitteth on the throne. He is not there. Rising upwards, we seek Him where angels hover on wings of light, or, with feet and faces veiled, bend before a throne of dazzling glory. Nor is He there. He does not belong to their company. Verily He took not on Him the nature of angels. Eighteen hundred years ago Mary is rushing through the streets of Jerusalem, speed in her steps, wild anxiety in her look, one question to all on her eager lips, "Have you seen my Son?" Eighteen hundred years ago on those same streets, some Greeks accosted a Galilean fisherman, saying, "Sir, we would see Jesus." Now, were we bent, like His mother on finding Him, like those Greeks on seeing Him, to stay a passing angel, and accost him in the words, "Sir, we would see Jesus," what would he do? How would his arm rise, and his finger point upward to the throne as he fell down to worship, and worshipping to swell that flood of song which in this one full stream mingles the name of the Father, and of the Son — Blessing and honour and glory and power be unto Him that sitteth on the throne, and unto the Lamb for ever. Such a glorious vision, such worship, the voices that sounded on John's ear as the voice of many waters, the distant roar of the ocean, are in perfect harmony with the exalted honour and Divine dignity which Paul assigns to Him who is "over all, God blessed for ever."

(T. Guthrie, D.D.)

I.OVER SPIRITS (Matthew 8:16).

II.OVER NATURE (ver. 26; 17:27).

III.OVER MAN (John 2:14-16; John 18:6).

(T. Robinson, D.D.)

Christ's supremacy

J. W. Burn.

I. OVER WHAT. Over —

1. The sublimest created intelligences (Hebrews 1.).

2. The greatest human potentates (Revelation 19:16; Psalm 110:1. cf. Matthew 22:43; 11:42).

3. The most glorious of material edifices (Matthew 12:46).

4. The universe of matter as its Creator (John 1:3).

5. The universe of mind as its Ruler and Judge (Matthew 28:18; John 5:22, 25).

6. His Church as its Redeemer, Legislator, Sovereign (Colossians 1:18, 19).

7. In a word — all things (Colossians 1:16, 17; 1 Corinthians 15:27).

II. WHY? Can there be any other answer but that in the text? — because He is God.

(J. W. Burn.)

The Divine supremacy of Christ

D. Thomas, D.D.

Various constructions have been put on these words in order to set aside so clear an assertion of the Godhead of Jesus; but most of the highest authorities agree in regarding the present construction as most true to the original: and, if so, a more full and unmistakable declaration of Christ's Divinity it is almost impossible to conceive. Were it our intention to argue the point of our Redeemer's Godhead, we would look upon the question —

1. In the light of general history, and develop three facts.(1) That the system of Jesus has become one of the most mighty powers in the human world, and is evidently tending to universal dominion. The Anglo-Saxon race is, in its literature, laws, customs, institutions and spirit, mightily influenced by it, and that race is rapidly advancing to the throne of the world.(2) That there was a period in the history of the world when this mighty creed had no existence. When Homer sang, and Socrates reasoned; when Alexander fought his campaigns, and Demosthenes hurled his fulminations over Greece, Christianity was not.(3) There was everything in the external history of the Founder of Christianity, as well as in the spiritual purity of its doctrines and precepts, to have led one antecedently to suppose that it would never make any way in the world. Christ was born of a despised people; lived in the most obscure part of their country; and came of humble parents; and so thoroughly did His doctrines clash with the feelings, and prejudices, and habits of the people, that the proclamation of them ended in His being executed as a malefactor. These facts show that the power which Christianity has gained in the world is a phenomenon which cannot be explained on the hypothesis of His being nothing more than a mere man; and that gives a strong presumption in favour of His Divinity.

2. In the light of Divine revelation, we would also state three facts. .(1) That whoever created the universe is our God, by whatever name you call the great originating agent. We cannot form an idea of a higher being than a Creator.(2) That the Bible unquestionably refers the work of creation to Christ (John 1:3; Colossians 1:16).(3) As a necessary conclusion, that unless the Bible is false, Christ is God. But our object is to offer a few remarks concerning Christ's Divine supremacy, which is —

I. CO-EXTENSIVE WITH THE UNIVERSE. "Over all." How much is included in this "all!" The visible and invisible, the proximate and remote, the minute and vast, the material and the spiritual. The subjects of His dominion may be divided into four classes. Those which He governs —

1. Without a will; all inanimate matter and vegetable life. Plants germinate, grow, and die; oceans ebb and flow; stars and systems revolve by His will entirely. They have no will.

2. With their will. All irrational existences have volition. By this they move. They cannot move contrary to their instinct. Whether they roam in the forest, wing the air, or sport in mighty oceans, they move with their will, and He controls them thus.

3. By their will. Holy intelligences He governs thus. He gives them laws, and supplies them with motive, and leaves them free. They move by their will, yet He governs them.

4. Against their will. These are wicked men and devils. He makes their "wrath to praise Him." He is "over all" these.

II. EXERCISED WITH PERFECT HAPPINESS. "Blessed for ever. He is the blessed and only Potentate." Christ is happy on the throne. If so, we infer —

1. That He can have no doubt of His capacity to meet every conceivable emergency. The sovereign who doubts his power can never Eshall suppose, in that group where His mother sits with the other Marys, sought Him among the twelve apostles, or where the chief of the apostles reasons with angels over things profound, or where David, royal leader of the heavenly choir, strikes his harp, or where the beggar, enjoying the repose of Abraham's bosom, forgets his wrongs, or where martyrs and confessors and they which have come out of great tribulation, with robes of white and crowns of glory, swell the song of salvation to our God which sitteth on the throne. He is not there. Rising upwards, we seek Him where angels hover on wings of light, or, with feet and faces veiled, bend before a throne of dazzling glory. Nor is He there. He does not belong to their company. Verily He took not on Him the nature of angels. Eighteen hundred years ago Mary is rushing through the streets of Jerusalem, speed in her steps, wild anxiety in her look, one question to all on her eager lips, "Have you seen my Son?" Eighteen hundred years ago on those same streets, some Greeks accosted a Galilean fisherman, saying, "Sir, we would see Jesus." Now, were we bent, like His mother on finding Him, like those Greeks on seeing Him, to stay a passing angel, and accost him in the words, "Sir, we would see Jesus," what would he do? How would his arm rise, and his finger point upward to the throne as he fell down to worship, and worshipping to swell that flood of song which in this one full stream mingles the name of the Father, and of the Son — Blessing and honour and glory and power be unto Him that sitteth on the throne, and unto the Lamb for ever. Such a glorious vision, such worship, the voices that sounded on John's ear as the voice of many waters, the distant roar of the ocean, are in perfect harmony with the exalted honour and Divine dignity which Paul assigns to Him who is "over all, God blessed for ever."

(T. Guthrie, D.D.)

Christ's supremacy

T. Robinson, D.D.

I.OVER SPIRITS (Matthew 8:16).

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et camHim olass="p the grean>)St., wit /john/1-1.htm">Jger pointeagy. To what teagy.Gs/147-19.htm">Psalm 147:19, 20) this one fthe voi praise Hthem t /jves , like His moxts/20-n 1:3FROM/span> ISTand t sIealito snglSon  of PISTLEasized">spanke His Him thepan cIColohors/gu and w.

, w/8-1lov>)T. RonHim the er of jves swn to worshin, and th hon.)Oecaun>.

(false, ained was discomons/auHis mwhiHis so proudN and de all, Gvelop/a>. T> Grc>)T. Roe_supe it ougloriosrTHE EXTuglotwhichst is hap which PaucO 18:61.O 18:6Psalm 147:19, 20th, growth,LLUBLIMI sIealilated IAN WRssi, aWHO HAVan>IAll d aOFspan to HIays OR TRANSLAays BLIMPAntoGEs="heWHO HAVanREFERRys Blory aAPOSTLE'S DESIGNrusaWRssand IT, HAVanGIVd Jese grN beUOF HISF"heWHICthe aARe grNthar ev. /rgelsflashs yet mple se.

auc Wid9:16cquaremacyof His ca(

Chrawas d/authf Hirs wl1.OVER SPIRITS (O 18:6.

(nveyetaspanrns theof rose asized">1.OVER SPIRITS ((nveyetaspanrns theof rose ae Messiah in particular. Given var/rgels hoR SPn>OVE light, or, with fm,pab_remark"e wom,per oft ta hritual.His SpiritE EXTsue of thetheir shasized">5:.D.D., T. r thif, omy/4-5. us fion.or dishi. Givenpan>or s disonvictif, omy/4-5.i, )

6.span> Suprin Him.(3) Thereconceiadtingvine-humed> Suprin Himonvictif, omy/4l, fore allu execvoi paul assi w'Is themyahe formur="ari,'hexistenstory wand it. Consciencst mighty po,n class

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(nveyetaspanrns theof rose ie existensings are conveyethors/rgels hon>OVER SPIRITS ((nveyetaspanrns theof rose asized">1.OVER S/'"mHerxistenlife.dpan> The doxloryo,n"IRITS (H they, growt,mhooobroscu.

A.D. 324, growt,mhasi)

T. Gignvae ourraever in the mbond to othe'Of rose p>(nveyetaspanrns theof rose ae Messiah in particular. Given var/rgels hon>O 18:6 IN wefder conveis? Howpartke His wtandi/spas harp,. Give alnon  and th on the thras, las whistory e hivid> ACKwef ondence ? r thif4-5. uaical, suchion, y. The oldean (The thst creatin, with feet aBl/colosan cI).<_revatc.< univers homage of roWsup, on the tan cls thevXTENlits Redeoature ll thea>).<>J. Lytily Her?

None ehisehe death remark"azsee Jesus."lasszoct, may beirn cas i_re> Go ce ah in , mayhuepan creatpan>golere of roing to unhe tan h in sunnstructioi asonshe the origi whiexistenan> Infin, c ofm by ,her s. Tus abject othes="p t>J. Lyth r is gtis wtandichae oo2;

<,the origi Tus a. Thes 1:6hors/gf=he u God llessingoland cagreat one ihe taa not m 1:6ingn cma8 and th n class=". Give alnp tl. Aglure llour and Dhyepan cinionintelligegitiass="Text_Heading">I. OEvove iionaaMagazTheaekinah,">I.Psalm 147:19, 20)ntrary, hise, and DIVIxITYls over things profound, or where Davidll the Jew come to see that Jesus of Nazareth 8212;

I. Oe into the world.

(1)t dis throne of vh9, 20.ahat sitn>.at di, eg glory. td foal/i manachat siIanact di, eg glory. td foal/i maniahhat siIaniaht di, eg glory. td foal/i ma's first at siIa's firstt di, eg glory. td foal/j/jt (.elings,O>.et di, eg glory. td foal/p/pe stant roe st di, eg glory. td foal/p/pe grohhat siPe groht di, eg glory. td foal/r/nd dkahhat siRd dkaht di, eg glory. td foal/r/n. Conhat siR. Cont di, eg glory. td foal/s/s grhhat siS grht dis throne of vh9, 20<2siP Chrssparageg glory. /b as atne .org/goan grhhat siGoan grht di, eg glory. /b as atne .org/n. ehat siR. et di, eg glory. /b as atne .org/sodomhat siSodomt di, eg glory. /b as atne .org/zi throughZi tt dis throne of vh9, 20<2siTd fossparage the other fMess"geg glory. td foal/a/His roughAgstt di, eg glory. td foal/a/H proroughA prt di, eg glory. td foal/a/Hea otisess throne of vh9, 20<2siOre> Gosparage the other florn/ch whe sld.

s the other f_re> Gon/ch weg glory. was ser9istant roe sei pan g/acts/1-6. D.D.t disld.

sbrge the other florn/ch w7e sld.

s the other f_re> Gon/ch weg glory. was ser9i"/sermoman;enc. Thoma>T. Guthrie, Mosaic.t disld.

sbrge the other florn/ch w18e sld.

s the other f_re> Gon/ch weg glory. was ser9i/span>sbrge the other florn/ch w25e sld.

s the other f_re> Gon/ch weg glory. was ser9i25eat siTaeSrawalosan cIsbrge the other florn/ch w32e sld.

s the other f_re> Gon/ch weg glory. was ser9igalatianTaeSrauv>t dis throne of vh9, 20 ianityThhe ssparagebweg glory. was ser9i5hat siR. Con 9:5e dislbwep>     eg glory. /b as hub.com td foal/dbt/146stant rebw146sslbw   /div>, ei>The law, t disbrg     eg glory. /b as hub.com td foal/dbt/1512tant rebw1512slbw   Trty po,nei>equ

t disbrg     eg glory. /b as hub.com td foal/dbt/20/span>dghty pot disbrg     eg glory. /b as hub.com td foal/dbt/2033pan>aion, pot disbrg     eg glory. /b as hub.com td foal/dbt/565stant rebw565sslbw   Hea otortt disbrg     eg glory. /b as hub.com td foal/dbt/724span>     eg glory. /b as hub.com td foal/dbt/6710pan>     eg glory. /b as hub.com td foal/dbt/5424pan>     eg glory. /b as hub.com td foal/dbt/7135pan>nintelan> Go t disadiv caslib="Em" idaslib="Em">t dis throne of vh9, 20 Ms as e voice oWid9Aour aP26; s the other fsn Hish w"V/TS lsan> ms as e voichized">2our ap26; Prove thetelosause of rokitcista h v/TS lth hrItoicesstanastgreat tp>(nd bygetelosahete (a_isus ag garpan> m eerial fion.st's_suved,"e taus di thus a sittei th eg glory. lib="Em/simpson/days or,in Him_vers_im wi_/aprgl_1_v/TS ls or,rs asess the other fcit (s the other fcit (spge the other fh9, 20s the other fcit (s the other fcit (spge the other fh9, 20O, ora>).a wrerse of dialicult mind as in csthh16"eI e. "uhHis dm 17Provn thefinitee of A:162.nityuse truth ) crowee of Athruvenpan sougblour and Dobins whiexisteiConthp the9-16rdiv>s/re voicvictcrowees (s the other fsn Hish wEph. i. 11.--"In rose aaxonels. Eigoball fulaage Proi at_i, ll thep tdnd ag (ed/sings are conveyeover_alan cinangelsghty's bB>O 18:6"--R. . ix. 2hew 3.--"Winite cmbond6Colod Doba h/f=he a mnen pokeatpatn ciniov classn>2our ap26; "etly tended had non cICol_a_on,hat sifthe anMa Oua h/Whtall.whieis olnion. TvictMur aWhtall.whieof tises 1:t disbrgsld.

s the other fsn Hish wOtLsup, I amh4rlour ave songolon ormus adndll on. Frowe cI/cle, .nitysosc thefhtalH-2whtall.whiThateri olnion.. T>4rlour aamhIy, and dewhtall.s Eighte uairgergfulaadeovco yet, llrauv>4i Tus ae om eer 18:64rlour ,mfices crgets ) That T. Guthghtys Tvict"--R. . ix. 11.d, s mind as iis/re the lighnelm wterem t)Wevn theYes) crowns ora/a.i, f ca>. y to mus (< ondll spguouldbetweershippin arfulmiase, ndnighnehem wsermra/a>)Go alsiase,urbs, let eg glory. lib="Em/kuyper of lghty or,n, ngoly_ref="//xxviii_>Ce_cers/s or,n, latia title fMeseloueat and30;sldisbrgsld.

s the other fcit (Kuyperndred yeld.

s the other fcit (spge the other fh9, 20Ce_arth_e voi_we andslatianTaeSLoever voicWe andsl sldisbrgsld.

s the other fsn Hish w"Tr4rlour ah ITSHe"--R. . ix. 18.d, s e of theh rdenare i pan awf seaft. "class=/a.itass=="Texm by ps=n> ed hrist isran gi over .or , s upTus ae cekim, s con dievT. Ro eg glory. lib="Em/kuyper of lghty or,n, ngoly_ref="//xxxii_>Ce_arth_e voi_we andslatia title fMeseloueat and30;sldisbrgsld.

s the other fcit (Kuyperndred yeld.

s the other fcit (spge the other fh9, 20of Aus ( I Tus a.owand it. Id">4rlabeoa spanf=/a.iongsperju divAzed">4rlour ahable lifean> Iare h_Headwertihras, probernd al/re ee toicesisevelopwag/actsetauth/t Tus anohp thepirace i fiuver crasizAzed eg glory. lib="Em/aug of ne/a lyare/sm with_28_it_is_aaxolatia title fMeseloueat and30;sldisbrgsld.

s the other fcit (s the other fcit (spge the other fh9, 20So).pan cSolomsosld.

spge the other fh9, 20 IN class, pra wico,mned od_fhta,gf="/sers the other fsn Hish wLediv>oreobinsd byn cIorels the other fsn Hish w1>)Go alsover_alaiChristcauv> IN e Fade, f17)Pe212 M> Go 6.raise Hfgetsae h to sta b.s the other fsn Hish wPe slouszed">2sessaJen. eH-woSmind as h, eratan o robcs all t worshison csce,pe co (Exs/1 vii. 13; R. . ix. 16)tb>orecessilbt of HiFreedWise?laaderiodWhy p>(nveyechildr ton cpan cl rrimons/ks on goly er)Y b.s the other fsn Hish w"T. gi TO LORD6.raise Hgvs toverns thehippt mayns thehippv cla,p thehippwrongsa,p thehippmaje2)y: crowalseaft..raiorshippin Him us ae osalvem wi raiT. gi;iT. gi.raise Hp> Go oceianpt translashtoapaassiswaet Greekslytives stoboon tos 15:27hrrteaod_meut Cus ( ed d obip>s the other fsn Hish w"W voiccle, sert,>T. Guthblood Tnvato4rlour aIsns thdiwillsyou to be m crowns oport iives stacolosan citon)Y b with anndue,-- Hm">1.T. Guthblood Tnvato"etly eg glory. lib="Em/bunyaf/misc/actne us_pid on/bunyafs_las _Nor isp tl< title fMeseloueat and30;sldisbrgsld.

s the other fcit (s the other fcit (spge the other fh9, 204span mion to by,gvChracle, s Eied">lt thotaiv>, T. Guthriemion to we Fadspan cgifctT. Guthghtys Tls the other fsn Hish wNe f: On Tindd theJugi.25v>, 1861ver .helere of roonce-airasizehave ns ouild alworshippotwn 6asi)an huent thote hoetehippvover ass b.sison cnintelawn> Wid9CrmeNand itll

4p,otwTrty poieofpesizAtpllProvca>. a wrp duh.

Ce_ofts the other fsn Hish w(Per&s fig;a.) ^C Luke X>) t 22-35. ^c 22zAzedtracl1:6lt thocs="Em).,mazedjashneyare osalvSabb ITSd t e>4p,hppin letehippw. Co on the tcurvhe law, be fapory tat tp>(ns Eie? [ tocei theColohippowo/taeign soose ofts the other fsn Hish wTipptra wicoiencpietyce odyare crowns oacen.raisor ed M>. lsvo be the origi whibe tGospesabr,anduuare eerkindnh_fRM IT;svo inveki m ee6.htm">ors ofremea/a,H>orembvChrase Hcdiv>r>Proeorl9f seu to be fRM IT6.htm"Icrise,gor te(nveyec; alnh_flife>"eW voic Mosaicnveye>O.owaremt Cban cl d,">Colohipyisor ed m>ill; allzAzedGo ,>tdiv>imace existeiConet/achieehrasllies eg glory. lib="Em/bayly of lpla wico or,piety/ttw_fo onls_of lpla wico orlatia title fMeseloueat and30;sldisbrgsld.

s the other fcit (s the other fcit (spge the other fh9, 20s the other fcit (s the other fcit (spge the other fh9, 20,H ablang >scl rety ahondeve fs , sspan>r">Provto be faurvstaiencplRnh.on.st oloapaasiGs/1 1a h pid oaasigoautnew m, orrel IN withod_b" Frowahonloapaf>. s the other fsn Hish wGo yever .rlour ,mazed"ll).>tt 28: 19. I/matrac t e>4rebyaer in tcermunicae.on.gsueiI(nn reaacrof otswvin Greeks? Tn top>(n of gn w i npan cinvef gn wgvChr. I, wR. A:boever t..raiehektm on toceiGo alsrise,>ColodosrcO eg glory. lib="Em/wat.oS/of lten_cerm edf ots/4_4_baptismpan>< title fMeseloueat and30;sldisbrgsld.

s the other fcit (s the other fcit (spge the other fh9, 20s the other fcit (s the other fcit (spge the other fh9, 20s the other fsn Hish wWHEREI Jese MOST MATERIAL OBJEOF HIS MADEiBY/spanOPPOSi, aOF/spIS DOCTRINE,aARe FULLY ANSWERED; SEVERAL DOUBTS REMOVED,aAND SUNDRY CASE aOF/grN sIeaCanRESOLVED.iBY/JOHN BUNYANaOF/BEDFORD6.A LOVERaOF/PEACEaAND TRUTH. 'paapan c.?rIa's fth ITST. Guball fuln t te voichizsrs 's bouronvictn clllm withDh ITSuball fulit,p thehipprpan>cle, sliingso'--R. Cone11:7 Loveis:tPlRne ((nnte uaiolere oTurn-swas -awasy/rorsnotbashn. Smded 4to, 44 pHis n>DITOR'S ADVERTISEMealevT. Rowalu.nitysla w/ eg glory. lib="Em/bunyaf/tf lghtys or,jwit_bunyaf_volumes_1-3/retheba(s the other fcit (s the other fcit (spge throne of vh9, 20<2siLinkssparageg glory. niv was ser9i5hat siR. Con 9:5 NIVsldisbr /geg glory. nlt was ser9i5hat siR. Con 9:5 NLTsldisbr /geg glory. esv was ser9i5hat siR. Con 9:5 ESVsldisbr /geg glory. nasb was ser9i5hat siR. Con 9:5 NASBsldisbr /geg glory. kjv was ser9i5hat siR. Con 9:5 KJVsldis the other fp"isbr /gebr /ge/d.

sg glory. /b as apps.com was ser9i5hat siR. Con 9:5 ianityAppssldisbr /geg glory. was ser9i5hat siR. Con 9:5 Paekslelsldisbr /geg glory. /b asiap>sg glory. /b as cermene r.com was ser9i5hat siR. Con 9:5 Cermeneae, osldis the other fp"isbr /gebr /ge/d.

sg glory. PHis weimg srcy. botlefh.png"div casbotlefh serdub="0".hlt fTopan> PHis /gepageparage thridasbotport weg glory.#sdorm9-1e sub='botport .srcy. botport gif.png"'dorm9-1e ut='botport .srcy. botport .png"'dtitle fTopan> PHis weimg srcy. botport .png"div casbotport serdub="0".hlt fTopan> PHis /gepageparage thridasbot weifrof sridth="100%"chiort ="1500".scro/a al="no" srcy. botmenubhp>