Ezekiel 16:8
Then I passed by and saw you, and you were indeed old enough for love. So I spread My cloak over you and covered your nakedness. I pledged Myself to you, entered into a covenant with you, and you became Mine, declares the Lord GOD.
Sermons
God's Covenant with the Reclaimed SoulEzekiel 16:8
How to Obtain Christ's BeautyCharles Deal.Ezekiel 16:8
Owned by GodEzekiel 16:8
The Adornments of Christ's ChurchJ. Trapp.Ezekiel 16:8
The Moment of Being Possessed by ChristEzekiel 16:8
The Transformation Grace WorksJohn Robertson.Ezekiel 16:8
Two Immutable, ThingsEzekiel 16:8
Superhuman LoveJ.D. Davies Ezekiel 16:1-14
A Picture of Human Depravity and DestitutionW. Jones Ezekiel 16:1-15














Son of man, cause Jerusalem to know her abominations.

I. THAT SIN IS ESSENTIALLY VILE IN ITS CHARACTER. The sins of the inhabitants of Jerusalem were "abominations" in the sight of God. David says of the wicked, "They are corrupt, they have done abominable works;" "Corrupt are they, and have done abominable iniquity." And Jehovah said to the Jews, "Oh, do not this abominable thing that I hate!" In its own nature sin "is an evil thing and a bitter" It is a polluting thing, defiling the soul; it is a degrading thing, dishonouring the soul. It is an infraction of the order of God's universe, and is inimical to its true interests. Sin is evil "in every respect - hateful to God, hurtful to man, darkening the heavens, burdening the earth."

II. THAT SINNERS OFTEN FAIL TO RECOGNIZE THEIR OWN SIN. The inhabitants of Jerusalem at this time were sadly corrupted by sin, but were so oblivious to the fact that the prophet is summoned to bring them to a knowledge of their abominations. David did not recognize as his own the foul crimes which he had committed when they were set before him parabolically. It was not until the Prophet Nathan said unto him, "Thou art the man!" that he saw himself to be the sinner he really was (2 Samuel 12:1-14). The Pharisees in the time of our Lord's ministry were really great sinners, but they regarded themselves as the excellent of the earth. We are quick to behold the mote that is in our brother's eye, but we take no notice of the beam that is in our own eye. This failure of sinners to recognize their own sin may arise:

1. From the subtlety of sin. Sin approaches the soul in dangerous disguises. "Were the vision of sin seen in a full light, undressed and unpainted, it were impossible, while it so appeared, that any one soul could be in love with it, but all would rather flee from it as hideous and abominable." Wickedness veils itself in the garb of what is harmless, respectable, or excellent. Avarice hides its hard and hungry features under the name of economy. Harsh censoriousness wears the cloak of honest plain spokenness, etc.

2. From the proneness of men to excuse sin in themselves. Until man is brought to see and feel his sins aright, he is ready to palliate or to extenuate them. Men are cruelly indulgent to themselves in this respect. And in some cases pride and self-flattery blind men to their own offences.

III. THAT THE MINISTERS OF GOD SHOULD ENDEAVOUR TO BRING SINNERS TO A KNOWLEDGE OF THEIR SINS. To this duty Ezekiel was summoned in our text. And this is incumbent on the ministers of Jesus Christ.

1. For the conversion of the sinners. "Without the knowledge of sin, repentance and conversion are not to be thought of." "As a physician, when he wishes to heal a wound thoroughly, must probe it to the bottom, so a teacher, when he wishes to convert men thoroughly, must first seek to bring them to a knowledge of their sins."

2. For the deliverance of their own souls. (Cf. Ezekiel 3:17-21; Ezekiel 33:7-9.)

3. For the vindication of the Law and government of God. Sin is an outrage of his holy Law, and it should be exhibited as such. Persistence in sin calls down Divine punishment, and the sin should be set forth unto men, that they will recognize the righteousness of the punishment. If sin be not properly estimated by men, how shall the Divine dealings in the punishment of it be justified unto them? Therefore the ministers of Jesus Christ should endeavour to cause sinners to know their sins. - W.J.

Yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest Mine.
Biographies are generally interesting, if they are biographies; that is to say, if the events of the person's life are truly told; but the most interesting biography to any man is his own life. Turn over the pages of the book of memory, and think of those first times when you sought and found the Saviour, when you repented, when you believed, when you yielded yourself up to Jesus, when He took you to be His, and you took Him to be yours. I am sure that this exercise will awaken many happy thoughts, and I feel equally certain that it will suggest many regrets; but the happiness will be good for you if it excites your gratitude, and the regrets will be good for you if they deepen your penitence. Beloved, tim time of our conversion, the time when we joyously realised that we were saved, was a covenanting time. It is a somewhat singular thing that, in this chapter, God does not say anything about Israel's part of the covenant; He seems to pass that over as though it were never worth mentioning. So, at this time, I shall not say much about the covenant that you made with God; do not forget it, and do not forget that you have often forgotten it.

I. IT WAS A COVENANT FREELY MADE.

1. It was a covenant which He made at His own suggestion, out of the greatness of His own love; for the nation of Israel, of which He speaks, had nothing in its pedigree to suggest it. There are some who do not believe in the depravity of human nature. I must believe in it if I am myself a fair specimen of human nature; and every man who has watched his own heart,, and has any idea of the sin which dwells within him, will know that his origin is tainted, that from the very first there is a tendency to evil, and only evil; and, therefore, that there is nothing in him as to his birth that can command or deserve the favour of God.

2. There was nothing in our condition to commend it. This poor child had never been washed or clothed — it was left in all its filthiness to die; there was nothing about it to commend it to the attention of the passer-by. And what were we by nature?

3. It was also a covenant freely made. because there was nothing in our beauty to warrant it. Whatever there was there, was undeveloped and, worse still, unclean. And in that day when Jesus took us to Himself, and we took Him to be our Saviour, there was nothing as yet apparent of that which His grace has now wrought in us; it was totally absent then.

II. IT WAS A COVENANT ENTIRELY OF LOVE.

1. Taking our text in its connection, we learn that this covenant was a marriage covenant.

2. That it was a covenant which was meant to be entirely of love is proved by the way in which it was carried out (vers. 9-13). This is a covenant all of love, for these are all love-tokens, love-gifts to the beloved one. Now, will you go back in thought, and recollect when you used to receive those gifts from the Lord?

3. It must be a covenant all of love which God has made with such creatures as we are, because it could bring the Lord no profit.

III. IT WAS A MOST SURE COVENANT: "I sware unto thee, and entered into a covenant with thee."

1. The covenant which God makes with believers is intended to remain forever. It is not something which may be broken in a few hours, like a child's toys; it is an everlasting covenant (vers. 60).

2. In proof that He intended it to remain, He ratified it by an oath.

3. To make a covenant even surer than by an oath, men were accustomed to seal it by a sacrifice. Now, beloved, you who believe have the precious blood of the Lord Jesus Christ, as of a lamb without blemish and without spot, to confirm the covenant of grace.

4. I would have you notice, in our text, that the covenant is remembered by God. It is He who Says, "I sware unto thee, and entered into a covenant with thee."

5. Yet once more, this covenant will be remembered by Him forever (vers. 60, 62).

IV. THIS COVENANT INVOLVES VERY GRACIOUS CONSEQUENCES. "Thou becamest Mine."

1. If God has entered into covenant with us, we have become the Lord's. Whose were you before? The world's? Your own? The devil's? Well, we will not dispute with the many claimants; but now you can say, "O Lord our God, other lords beside Thee have had dominion over us: but by Thee only will we make mention of Thy name."

2. Now, we ought to be the Lord's more and more.

3. If that be our feeling, it will lead us practically to renew the bond of the covenant.

4. And you who have never done so, may you come to Jesus this very moment! Your only hope lies in Him.

( C. H. Spurgeon.)

In Canada they build palaces of ice in the winter time, and very beautiful things they are; but then, when spring comes where are those palaces? And in summer, the very foundation upon which they were built has melted back into the St. Lawrence. God does not make with His believing people covenants like those ice palaces; His covenant stands secure, though earth's old columns bow. If God has promised to save thee, — as He has done if thou believest in Jesus, — He will save thee in the teeth of death and hell. Rest thou sure of this, and say with David, "He hath made with me an everlasting covenant, ordered in all things and sure." Here is something to rest upon: "I sware unto thee, and entered into a covenant with thee." He intended it to remain.

( C. H. Spurgeon.)

"Thou becamest Mine." Do you recollect the spot — perhaps it was your own little room — where, as a youth, you sat after having long prayed and wept? And at last you felt that Jesus was yours; and you sat still, and you said to yourself "Yes, I am His, every bit of me. He has bought me with His blood, I am His." Do you remember those first few days in which you felt half afraid to do anything lest you should grieve that dear Lover of your soul? Then you wanted to do everything that you might please Him whose servant you had become. I remember a verse of Scripture which, as a young believer, I used often to repeat; for it was very dear to me. I daresay you love it too; it is this: "Bind the sacrifice with cords, even unto the horns of the altar." We did feel then that we were wholly Christ's; do we feel it as much now? "Thou becamest Mine." To come back to the marriage covenant of which the Lord speaks, — when the husband put the ring upon his bride's finger, he said to her, "Thou hast become mine." Do you remember when you felt upon your finger the ring of infinite, everlasting, covenant love that Christ put there. "Thou becamest Mine." Oh, it was a joyful day, a blessed day! Happy day, happy day, when His choice was known to me, and fixed my choice on Him!

( C. H. Spurgeon.)

It is a great privilege not to be one's own. A vessel is drifting on the Atlantic hither and thither, and its end no man knoweth. It is derelict, deserted by all its crew; it is the property of no man; it is the prey of every storm and the sport of every wind; rocks, quicksands, and shoals wait to destroy it; the ocean yearns to engulf it. It drifts onward to no man's land, and no man will mourn its shipwreck. But mark well yonder bark of the Thames, which its owner surveys with pleasure. In its attempt to reach the sea it may run ashore, or come into collision with other vessels, or in a thousand ways suffer damage; but there is no fear, it will pass through the floating forest of "the Pool"; it will thread the winding channel and reach the Nore, because the owner will secure it pilotage, skilful and apt. How thankful you and I should be that we are not derelict today! We are not our own, not left on the wild "waste of chance to be tossed to and fro by fortuitous circumstances, but there is a Hand upon the helm; we have on board a Pilot who owns us, and will surely steer us into the Fair Heavens of eternal rest.

( C. H. Spurgeon.)

It was observed of Queen Elizabeth (as of her father before her), that she loved to go very richly arrayed. Her sister Queen Mary had, at her coronation, her head so laden with:jewels that she could hardly hold it up. King Richard II had one coat of gold and stone valued at 30,000 marks. This was much, but nothing to the Church's beauty and bravery, which yet was all but borrowed, as is said in the next verse.

(J. Trapp.)

God's beauty which He puts upon His people is His own moral loveliness. This attribute of Divine goodness, while enshrined in the teaching of the Word of God, is most effectively seen in the person of the Lord Jesus. It is from Him we catch it, if at all. As the sun imprints the image upon the sensitive plate in the camera when it is exposed to it, so Christ's beauty is put upon us if we are exposed to Him by a life of communion. We do not, however, own Christ's beauty merely passively, there must be a constant deliberate imitation of His holy example. "I must go home and deepen the colouring of my infant Hercules," exclaimed Sir Joshua Reynolds after gazing on the beautiful sunburnt face of a peasant boy. Frequent communings with Christ make one dissatisfied with his poor copying of so beautiful a character. "I must be more Christlike" must be the great resolve as we go forth from His presence if we would own Christ's beauty.

(Charles Deal.)

John Ruskin was one day walking along the streets of London. The weather had been very wet, and the mud was plentiful and most sticky. The thought occurred to him that he would have the mud analysed to find out exactly the inorganic elements in it. This was accordingly done, and the London mud was found to consist of sand, clay, soot, and water. Musing upon that fact, it struck him that these are the very substances from which our precious jewels and gems are formed. From the sand or silica come the onyx, chrysolite, agate, beryl, cornelian, chalcedony, jasper, sardine, amethyst; from the clay come the sapphire, ruby, emerald, topaz; and from the soot is formed the diamond. London mud composed of priceless jewels! Man cannot transform the mud into those glittering points of light, but God transforms and recreates the mud of depraved humanity into the glory of redeemed and beautiful souls.

(John Robertson.)

People
Aram, Assyrians, Canaanites, Egyptians, Ezekiel
Places
Chaldea, Jerusalem, Samaria, Sodom, Syria
Topics
Affirmation, Age, Agreement, Becamest, Behold, Body, Corner, Covenant, Cover, Covered, Covering, Declares, Entered, Garment, Love, Loves, Nakedness, Oath, Pass, Passed, Past, Plighted, Says, Skirt, Skirts, Solemn, Sovereign, Spread, Sware, Swear, Swore, Troth, Unclothed, Yea, Yes
Outline
1. Under the parable of a wretched infant is shown the natural state of Jerusalem
6. God's extraordinary love toward her,
15. Her grievous judgment
35. Her sin, equal to her mother,
46. and exceeding her sisters, Sodom and Samaria,
59. calls for judgments
60. Mercy is promised her in the end

Dictionary of Bible Themes
Ezekiel 16:8

     1346   covenants, nature of
     1349   covenant, at Sinai
     5146   covering
     5169   nakedness
     5431   oaths, divine
     5702   husband
     5709   marriage, purpose
     5717   monogamy
     5742   wedding
     5744   wife
     6243   adultery, spiritual
     8251   faithfulness, to God
     8299   love, in relationships

Ezekiel 16:1-8

     6667   grace, in OT

Ezekiel 16:1-14

     1085   God, love of

Ezekiel 16:1-63

     7241   Jerusalem, significance

Ezekiel 16:8-14

     5712   marriage, God and his people

Library
How Saints May Help the Devil
One way in which sinners frequently excuse themselves is by endeavoring to get some apology for their own iniquities from the inconsistencies of God's people. This is the reason why there is much slander in the world. A true Christian is a rebuke to the sinner, wherever he goes he is a living protest against the evil of sin. Hence it is that the worldling makes a dead set upon a pious man. His language in his heart is, "He accuses me to my face; I cannot bear the sight of his holy character; it makes
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

Vile Ingratitude!
I. First, then, let us consider our iniquities--I mean those committed since conversion, those committed yesterday, and the day before, and to-day--and let us see their sinfulness in the light of what we were when the Lord first looked upon us. In the words of the prophet Ezekiel, observe what was our "birth and our nativity." He says of us, "Thy birth and thy nativity is of the land of Canan. Thy father was an Amorite, and thy mother an Hittite." Now, Canaan, as you know, was a cursed one, and the
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

"Who Walk not after the Flesh, but after the Spirit. "
Rom. viii. 1.--"Who walk not after the flesh, but after the Spirit." It is difficult to determine which of these is the greatest privilege of a Christian,--that he is delivered from condemnation, or that he is made to walk according to the Spirit, and made a new creature; whether we owe more to Christ for our justification, or sanctification: for he is made both to us: but it is more necessary to conjoin them together, than to compare them with each other. The one is not more necessary--to be delivered
Hugh Binning—The Works of the Rev. Hugh Binning

Humbled and Silenced by Mercy. Ezek 0. 711111111

John Newton—Olney Hymns

For whom did Christ Die?
While man is in this condition Jesus interposes for his salvation. "When we were yet without strength, in due time Christ died for the ungodly"; "while we were yet sinners, Christ died for us," according to "his great love wherewith he loved us, even when we were dead in trespasses and sins." The pith of my sermon will be an endeavour to declare that the reason of Christ's dying for us did not lie in our excellence; but where sin abounded grace did much more abound, for the persons for whom Jesus
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 20: 1874

The Use of Fear in Religion.
PROVERBS ix. 10.--"The fear of the Lord is the beginning of wisdom." Luke xii. 4, 5.--"And I say unto you, my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him." The place which the feeling of fear ought to hold in the religious experience of mankind is variously assigned. Theories of religion are continually passing
William G.T. Shedd—Sermons to the Natural Man

Certainty of Our Justification.
"Being justified freely by His grace, through the redemption that is in Christ Jesus."--Rom. iii. 24. The foregoing illustrations shed unexpected light upon the fact that God justifies the ungodly, and not him who is actually just in himself; and upon the word of Christ: "Now are ye clean through the word which I have spoken unto you." (John xv. 3) They illustrate the significant fact that God does not determine our status according to what we are, but by the status to which He assigns us He determines
Abraham Kuyper—The Work of the Holy Spirit

Some Helps to Mourning
Having removed the obstructions, let me in the last place propound some helps to holy mourning. 1 Set David's prospect continually before you. My sin is ever before me' (Psalm 51:3). David, that he might be a mourner, kept his eye full upon sin. See what sin is, and then tell me if there be not enough in it to draw forth tears. I know not what name to give it bad enough. One calls it the devil's excrement. Sin is a complication of all evils. It is the spirits of mischief distilled. Sin dishonours
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

"And the Redeemer Shall Come unto Zion, and unto them that Turn,"
Isaiah lix. 20.--"And the Redeemer shall come unto Zion, and unto them that turn," &c. Doctrines, as things, have their seasons and times. Every thing is beautiful in its season. So there is no word of truth, but it hath a season and time in which it is beautiful. And indeed that is a great part of wisdom, to bring forth everything in its season, to discern when and where, and to whom it is pertinent and edifying, to speak such and such truths. But there is one doctrine that is never out of season,
Hugh Binning—The Works of the Rev. Hugh Binning

The Annunciation of Jesus the Messiah, and the Birth of his Forerunner.
FROM the Temple to Nazareth! It seems indeed most fitting that the Evangelic story should have taken its beginning within the Sanctuary, and at the time of sacrifice. Despite its outward veneration for them, the Temple, its services, and specially its sacrifices, were, by an inward logical necessity, fast becoming a superfluity for Rabbinism. But the new development, passing over the intruded elements, which were, after all, of rationalistic origin, connected its beginning directly with the Old Testament
Alfred Edersheim—The Life and Times of Jesus the Messiah

"But Ye are not in the Flesh, but in the Spirit, if So be that the Spirit of God Dwell in You. Now, if any Man
Rom. viii. 9.--"But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his." Application is the very life of the word, at least it is a necessary condition for the living operation of it. The application of the word to the hearts of hearers by preaching, and the application of your hearts again to the word by meditation, these two meeting together, and striking one upon another, will yield fire.
Hugh Binning—The Works of the Rev. Hugh Binning

The Covenant of Grace
Q-20: DID GOD LEAVE ALL MANKIND TO PERISH 1N THE ESTATE OF SIN AND MISERY? A: No! He entered into a covenant of grace to deliver the elect out of that state, and to bring them into a state of grace by a Redeemer. 'I will make an everlasting covenant with you.' Isa 55:5. Man being by his fall plunged into a labyrinth of misery, and having no way left to recover himself, God was pleased to enter into a new covenant with him, and to restore him to life by a Redeemer. The great proposition I shall go
Thomas Watson—A Body of Divinity

An Exhortation to Love God
1. An exhortation. Let me earnestly persuade all who bear the name of Christians to become lovers of God. "O love the Lord, all ye his saints" (Psalm xxxi. 23). There are but few that love God: many give Him hypocritical kisses, but few love Him. It is not so easy to love God as most imagine. The affection of love is natural, but the grace is not. Men are by nature haters of God (Rom. i. 30). The wicked would flee from God; they would neither be under His rules, nor within His reach. They fear God,
Thomas Watson—A Divine Cordial

Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some
Thomas Watson—The Ten Commandments

"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 Spiced Wine of My Pomegranate;
OR, THE COMMUNION OF COMMUNICATION. I would cause Thee to drink of spiced wine of the juice of my pomegranate."--Song of Solomon viii. 2.And of His fulness have all we received, and grace for grace."--John i. 16. THE SPICED WINE OF MY POMEGRANATE. THE immovable basis of communion having been laid of old in the eternal union which subsisted between Christ and His elect, it only needed a fitting occasion to manifest itself in active development. The Lord Jesus had for ever delighted Himself with the
Charles Hadden Spurgeon—Till He Come

The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

Epistle cxxii. To Rechared, King of the visigoths .
To Rechared, King of the Visigoths [82] . Gregory to Rechared, &c. I cannot express in words, most excellent son, how much I am delighted with thy work and thy life. For on hearing of the power of a new miracle in our days, to wit that the whole nation of the Goths has through thy Excellency been brought over from the error of Arian heresy to the firmness of a right faith, one is disposed to exclaim with the prophet, This is the change wrought by the right hand of the Most High (Ps. lxxvi. 11 [83]
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Bunyan's Last Sermon --Preached July 1688.
"Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God;" John i. 13. The words have a dependence on what goes before, and therefore I must direct you to them for the right understanding of it. You have it thus,--"He came to his own, but his own received him not; but as many as received him, to them gave he power to become the sons of God, even to them which believe on his name; which were born, not of blood, nor of the will of the flesh, but of God." In
by John Bunyan—Miscellaneous Pieces

Effectual Calling
THE second qualification of the persons to whom this privilege in the text belongs, is, They are the called of God. All things work for good "to them who are called." Though this word called is placed in order after loving of God, yet in nature it goes before it. Love is first named, but not first wrought; we must be called of God, before we can love God. Calling is made (Rom. viii. 30) the middle link of the golden chain of salvation. It is placed between predestination and glorification; and if
Thomas Watson—A Divine Cordial

Mr. Bunyan's Last Sermon:
Preached August 19TH, 1688 [ADVERTISEMENT BY THE EDITOR] This sermon, although very short, is peculiarly interesting: how it was preserved we are not told; but it bears strong marks of having been published from notes taken by one of the hearers. There is no proof that any memorandum or notes of this sermon was found in the autograph of the preacher. In the list of Bunyan's works published by Chas. Doe, at the end of the 'Heavenly Footman,' March 1690, it stands No. 44. He professes to give the title-page,
John Bunyan—The Works of John Bunyan Volumes 1-3

The Birth of Jesus.
(at Bethlehem of Judæa, b.c. 5.) ^C Luke II. 1-7. ^c 1 Now it came to pass in those days [the days of the birth of John the Baptist], there went out a decree [a law] from Cæsar Augustus [Octavius, or Augustus, Cæsar was the nephew of and successor to Julius Cæsar. He took the name Augustus in compliment to his own greatness; and our month August is named for him; its old name being Sextilis], that all the world should be enrolled. [This enrollment or census was the first step
J. W. McGarvey—The Four-Fold Gospel

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