◄ Isaiah 30:21 ►














Pulpit Commentary Homiletics
Sins Of Will And Sins Of Frailty
Isaiah 30:21
R. Tuck
When ye turn to the right hand, and when ye turn to the left. This is an evident recognition of the infirmities and wanderings of those who do, of set purpose of heart, mean to serve God. The verse is a gracious assurance that, in such times of frailty, God's people shall have due warning and correction. We may take as types of the two kinds of sin - sins of will and sins of frailty - the two persons who were present to the mind of Christ when he spoke as in John 12:10; and these two persons will illustrate the classes who were in the mind of Isaiah when he gave the warning of the text - the boldly willful who persisted in the policy of seeking aid from Egypt, and the frail' ones whose faith faltered under the pressure of the anxiety of the times and the delay of the Divine intervention. They were swayed to this side or to that, but, nevertheless, tried hard to keep steadily, Piglet on.

I. JUDAS, TYPE OF THOSE WHO ARE HEART-WRONG, INSINCERE, RULED BY CONSIDERATIONS OF SELF-INTEREST. There are no minute details given of the process of Judas's apostasy. There was, indeed, nothing unusual about it. The covetous spirit made him connect himself with Christ chiefly for personal ends. The essential thing in any one who unites with Christ is surrender of self and self-will, and this surrender Judas never made. The point, however, to be specially dwelt on here is that his great sin was a matter of will, plan, resolve, determination. He did not drift into it; he was not enticed into it; he was not taken at unawares: he schemed it; he willed it; the guilt of it fully rested on him. Whenever men sin with their wills and openly, they must come under the crushings of Divine judgment. Sins of will are rebellions that must be mastered. The distinction between sins of will and. sins of frailty may be further shown in King Saul and King David.

II. PETER, TYPE OF THE SINCERE BUT FAULTY AND FRAIL. Compare David. Peter was hasty, impulsive, uncertain, sometimes even weak. "The spirit was willing, but the flesh was weak." lie swayed now to this side, and now to that, and needed just such warnings as are provided in the above text. The Apostle John urges on those who are sincere Christians, that if they "say they have no sin, they deceive themselves, and the truth is not in them." And these, which at first are "goings aside," "frailties," will soon grow to become" willfulnesses, "if they are not checked and corrected. Therefore may we rejoice in God, and assure our hearts in his promise that the voice shall call us back when our feet incline to wander to the right or the left. - R.T.

Biblical Illustrator
And thine ears shall hear a word behind thee.
Isaiah 30:21
The Bath kol
J. A. Alexander.
The voice is evidently that of a faithful guide and monitor; according to the Rabbins the Bath kol or mysterious echo which conducts and warns the righteous.

(J. A. Alexander.)

A voice behind thee
J. A. Alexander.
The direction of the voice "from behind" is commonly explained by saying that the image is borrowed from the practice of shepherds going behind their flocks, or nurses behind children, to observe their motions. A much more natural solution is the one proposed by Henderson, to wit, that their guides were to be before them, but that when they declined from the right way their backs would be turned to them, consequently the warning voice would be heard behind them.

(J. A. Alexander.)

The way of life and the ways of death
R. W. Evans, B. D.
This world is full of ways, as it is of men; and one way only is right. One only is the straight way of God's commandments, that leadeth to eternal life. The rest are the ways of men, that lead to destruction; and the most deceitful of them all are those which branch off from this one, going, some of them more, some of them less in its direction, and then by a sudden turn forsaking it. So that amid the multitude of ways many travellers through life never find the right one at all. And too many, after they have been graciously set upon it, forsake it for the many byways of sin. But the promises of God are found on His one way only; there alone their light guides amid darkness, on that alone will men meet their Saviour.

(R. W. Evans, B. D.)

Care needed in going through the world
R. W. Evans, B. D.
We should never forget our true position in this mortal life. We have to pick our way in it. The best known road in the world may be missed by such want of proper attention.

(R. W. Evans, B. D.)

Good company in the right road
R. W. Evans, B. D.
What words do we hear behind us? what company is following us? If it be not good company, can we be on the right road? If a person going (as he thought) towards London, heard persons behind him talking as if they were going towards Manchester, would he not be alarmed, suspecting that he had missed his way? How then can he be on the right road to Heaven, who hears the company that treads on his steps, talk of very different places, of very different ends of their journey?

(R. W. Evans, B. D.)

The guiding word
Thomas Kelly.
I. THE SINNER'S ATTITUDE BEFORE GOD IS UNSEEMLY AND DANGEROUS. "A word behind thee." A man who hears a word behind him has his back to the speaker. He is, for some reason, not in a friendly attitude.

1. The fact is implied, in the context, that the sinner has not only his back turned to God, but is actually going away from Him. And that the going away is not an inadvertency or oversight, but the result of a set purpose.

2. That he is self-willed, stubborn, and persistent in his efforts; he continues his course of separation, in spite of the constant overtures and entreaties of love.

II. GOD'S WARNINGS AND OVERTURES ARE SIMPLE AND EASILY UNDERSTOOD. "A word behind thee." Not a confusing, rapidly uttered discourse — not a cold philosophical, or logical treatise; not a metaphysical disquisition, couched in scientific phrase — bewildering and vague, but, "a word." Not a mysterious echo from the hilltops, or an unknown voice speaking from afar, but, "a word behind thee." "Thine ears shall hear." God is not unreason. able in His demands. When He calls, man possesses the God-given capacity to hear and obey.

III. A KNOWLEDGE OF HIS DUTY IS NOT OPTIONAL WITH THE SINNER. "Thine ears shall hear." A man's knowledge of his duty is not conditioned by his conduct, as are the blessings of religion. God never gives any man up until he becomes so wedded to his sins that he indignantly spurns all efforts for his salvation, both human and Divine.

IV. GOD'S WARNINGS AND INSTRUCTIONS ARE ADEQUATE AND AMPLE, THEREFORE THE SINNER IS WITHOUT EXCUSE. "This is the way, walk ye in it." In His teachings, Jesus Christ always presents duties as well as doctrines, — practice as well as principles.

1. Here we have doctrine. "This is the way." Not one of a number of ways, or an improvement on the old. No; it has neither duplicate nor substitute.

2. We have also the practical. "Walk ye in it."

V. THE LIFE OF THE SINNER IS NOT NECESSARILY FIXED AND MONOTONOUS. "When ye turn to the right hand, or to the left" The tremendous prerogative of free agency leaves it with every man to formulate and determine his own activities.

1. Notice the broad sphere open to the sinner, and from which he is to select the pathway of his activities.(1) He may go straight ahead. This may involve very little that is specially good or bad.(2) He may "turn to the right hand." There is such a thing as right-hand sins. "Popular, paying iniquities," which evoke but little human condemnation.(3) He may also turn to the left. There is such a thing as "left-hand" sins, awkward, unseemly, embarrassing. Conduct that destroys reputation, health, character, destiny. The forger, the liar, the thief, the drunkard, the sensualist, all come in here. Everything sacred, noble, manly, valuable, is sacrificed to the absorbing demand of the present.

2. Notice the grandest possibility within reach of the sinner. Right about face. This grand movement at once brings to an end both his conduct and character as a sinner.

(Thomas Kelly.)

The guiding word
Homilist.
Man is a traveller. He has lost his way. He needs a guide, both to bring him back to, and keep him in, the right path to the end of the journey. Where is that guide to be found? It is referred to in the text. "A word behind thee." The following remarks are suggested concerning this guiding word.

I. It comes to man from WITHOUT. There are inner guides placed there by our Maker in our constitution. Reason. Conscience. But both these have failed us. They themselves are lost in the haze of depravity. Hence the need of a guide from without; such a guide as "the word." It comes from God to man —

1. Through nature.

2. Through Christ.

II. It comes to man in EXPLICITNESS. "This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left." There is no indefiniteness here, no vagueness, and no uncertainty; no suggesting a choice between different ways. The word reveals the right and only way, and that way is Christ. "I am the way" — "Follow Me."

III. It comes to man from MYSTERY. "Behind thee." Thou dost not see the speaker. The voice breaks out from the dark past. It comes from "behind." Behind all that is seen and heard, behind all the phenomena of nature, behind the universe, from God Himself, the Mysterious One.

IV. It comes to man, BUT HE MUST LISTEN. "Thou shalt hear." This hearing is the want. Men's spiritual ears are deaf. The guiding word is everywhere. "There is no speech nor language where His voice is not heard." Open thine ear: listen and thou shalt catch the guiding directions.

(Homilist.)

Diving guidance and admonition
Essex Congregational Remembrancer.
The text may be applied to the abundant means of grace, and the plentiful effusion of the Holy Spirit, under the Gospel dispensation — to the privileges which we enjoy, and the assistance promised to us.

I. THE WAY, referred to in the text, may be applied —

1. To God's method of saving sinful men, through faith in the Lord Jesus Christ. It was said of the apostles, "These men are the servants of the Most High God, who show unto us the way of salvation." We must walk in it, actually choosing Him to be our Redeemer and Advocate, committing ourselves entirely to Him, and earnestly seeking the continual supplies of His Spirit, that we may be saved from sin.

2. The text may be applied to the way in which the sanctification of the believer is, through Divine grace, effected. We are not only to receive Christ Jesus the Lord, but also to walk in Him; and to prove that we live in the Spirit, by walking in the Spirit. It is by daily prayer, and the daily improvement of Scripture, of Divine ordinances, and providential occurrences, and a steadfast adherence to the will of God, that we must expect to grow in grace, and go from strength to strength.

3. It may be applied to that particular course of service to which each Christian is called, by the circumstances in which he b placed, the talents committed to him, or the relations he bears to others. Knowing that the way of man is not in himself, that it is not in man that walketh to direct his steps — how liable he is to mistake the path of duty on various occasions, he will pray, "Teach me Thy way, O God" (Psalm 27:11, 119:33-37).

II. THE PROMISE meets all the cases which have been mentioned.

1. It is a promise of the direction which God will afford to all who really seek it.

2. It is a promise of Divine grace to incline us to walk in God's way. "Thine ears shall hear a word behind thee," etc.

3. It is a promise that He will quicken us in the path of duty.

4. It is a promise that the Lord will preserve His people, and enable them to endure unto the end.

(Essex Congregational Remembrancer.)

The teachings of the past
H. Varley, B. A.
I. THE VALUE OF EVERY EXPERIENCE THAT BEFALLS US.

II. THE SOLE ROAD TO BLESSEDNESS, TO PEACE, TO JOY, TO TRUE PROSPERITY OF LIFE, IS RIGHTEOUSNESS.

III. GOD'S GUIDANCE OF THE FAITHFUL SOUL.

(H. Varley, B. A.)

The word behind thee
T. Horton.
I. THE MONITOR in these words. "Thine ears shall hear a word," etc.

II. THE ADMONITION ITSELF. "This is the way," etc.

III. THE OCCASION. "When ye turn to the right hand," etc.

(T. Horton.)

The Divine monitor
T. Horton.
It is a promise —

1. Of ministerial opportunities.

2. Of the continuance of spiritual suggestions.

(T. Horton.)

The voice behind
T. Horton.
1. It is a pursuing and overtaking word; a word that follows us and comes at our heels.

2. A revoking and recalling word. A word of restraint.

3. An impulsive and provoking word. A word that puts thee forward, that furthers thee and promotes thee in thy way.

(T. Horton.)

The admonition
T. Horton.
"This is the way, walk ye in it."

1. A word of correction and reformation in case of miscarriage. It is very fitly said to those who wander and are out of the way, to bring them again into it.

2. A word of direction and instruction in case of ignorance.

3. A word of strengthening and confirmation in case of unsettledness. It is very suitably said to those who are doubtful and wavering and uncertain in themselves whether they be right in the way or no, to encourage them to persevere and go on in those good ways which they have made entrance upon.

(T. Horton.)

Turning to the right hand or to the left
R. Macculloch.
The expression plainly intimates that there are dangerous bypaths on both hands, into which the people of God are apt to turn aside.

I. ON THE RIGHT HAND, there are erroneous principles and practices which are mistaken for that truth and holiness whereof they are really destitute. Such are —

1. Professed confidence in God's pardoning mercy, disjoined from the acknowledged necessity of His sanctifying grace.

2. High pretensions to faith which are not verified by solicitude to maintain good works.

3. Flaming profession of piety toward God, unaccompanied with the exercises of justice, mercy, and charity toward men.

4. Great pretended zeal against public vices, attended with indifference as to secret personal transgressions.

5. Loud approbation of discourses that expose infidelity, hypocrisy, and iniquity, whilst these sins are indulged in heart and life.

II. ON THE LEFT HAND there are also pernicious principles and dangerous practices into which men are prone to deviate. Such are —

1. The confession that holiness is indispensably requisite to the enjoyment of God, whilst the necessity of atonement for sin is denied or overlooked.

2. Strenuous assertions of the importance of good works, separate from a proper regard to faith, the active principle from which they proceed.

3. High respect for the duties of justice, mercy, and charity, joined with criminal indifference and neglect of the exercises of piety and devotion.

4. Partiality to their own favourite sins and unaffectedness with the transgressions of other people, whereby God is offended, His law transgressed, and His truth dishonoured.

(R. Macculloch.)

Virtue
R. Macculloch.
lies in the middle, between two extremes, which are equally to be avoided.

(R. Macculloch.)

The voice behind thee
I. THE POSITION OF THE WANDERER to whom this special blessing comes. How does God find men when He declares that they shall hear a word behind them?

1. With their backs turned to Him. The wanderer seeks not God, but God seeks him. Man turns from the God of love, but the love of God turns not away from him.

2. They were going further and further away from Him. Of course, when you have once turned your back upon the right, the further you travel the more wrong you become.

3. They were pursuing their course in spite of warning. Read the twentieth verse: "Thine eyes shall see thy teachers": there they stood, good men, right in the way, entreating their hearers to cease from provoking their God and destroying their own souls.

4. They had many ways in which to wander. Sometimes they roamed to the right hand, at other times they wandered to the left, but they never turned face about. Some men have right-hand sins, respectable iniquities which challenge little censure from their fellows. Others have left-hand sins; they plunge into the sins of the flesh; no vice is too black for them.

II. THE CALL OF MERCY.

1. It is a call that is altogether undesired, and comes unsought to the man who has gone astray.

2. "A word behind thee": it is the voice of an unseen Caller whose existence has been almost forgotten. It is not the teachers that speak in this powerful way. The teachers you have seen with your eyes, and they have done you no good; but some One calls whom you never saw, and never will see, till He sits on the throne of judgment at the last great day; but still He utters a word which cannot be kept out of your ears. It will come to you mysteriously at all sorts of hours crying, "Return, return, return."

3. This voice pursues and overtakes the sinner.

4. That voice when it comes to sinners is generally most opportune, for they are to hear this voice behind them when they turn to the right hand or to the left.

5. It is absolutely necessary that the potent word should be spoken, and should be heard. For the man had seen his teachers, but they had not wrought him any good.

III. WHAT WAS THE WORD OF THAT CALL? It is stated at full length. "This is the way, walk ye in it."

1. It contains within itself specific instruction. "This is the way." There is a kind of preaching which has nothing specific, definite, and positive in it: it is a bit of cloud land, and you may make what you like out of it.

2. This definite instruction may also be said to be a special correction. It as good as says the opposite path is not the way.

3. It is also a word of sure confirmation. "This is the way."

4. This is followed up by a word of personal direction. Do not merely hear about it, but "walk ye in it."

5. This takes the form of encouraging permission. "This is the way." Do not sit looking at it: "walk ye in it." "But I am so big a sinner." "Christ is the way; walk ye in it." There is room enough for big sinners in Jesus. "But I have been so long coming." Never mind: this is the way, "walk ye in it." "But I am afraid my feet are so polluted that I shall stare the way." "This is the way, walk ye in it."

IV. THE SUCCESS OF THE WORD. "Thine ears shall hear." God not only gives us something to hear, but He gives us ears to hear with. This is effectual grace.

1. This means that the message of Divine love shall come to the man's mind so as to create uneasiness in it.

2. After awhile there gets to be a desire in his heart.

3. As that voice continues to sound, it pulls him up and leads to resolve.

( C. H. Spurgeon.)

This is the way, walk ye in it.
The right way
R. Macculloch.
is possessed of every qualification and advantage that you can possibly desire.

1. It is a highway, open to persons of every description.

2. It is the way of holiness, wherein the unclean shall not walk.

3. It is a patent way, wherein the wayfaring man, though a fool, shall not err.

4. It is a safe way, wherein you shall be protected from the hostile attacks of your enemies.

5. It is a pleasant way, wherein you shall enjoy sacred peace.

6. It is an infallible way to arrive at fulness of joys, and rivers of pleasures for evermore.

(R. Macculloch.)

People
Assyrians, Egyptians, Isaiah, Mash, Pharaoh, Rahab, Saraph
Places
Egypt, Hanes, Jerusalem, Lebanon, Negeb, Rahab, Zion, Zoan
Topics
Behind, Ear, Ears, Heareth, Saying, Sounding, Turn, Turning, Voice, Walk, Whenever
Outline
1. The prophet threatens the people for their confidence in Egypt
8. And contempt of God's word
18. God's mercies toward his church
27. God's wrath and the people's joy, in the destruction of Assyria

Dictionary of Bible Themes
Isaiah 30:21

     5148   ear
     5196   voice
     5698   guardian
     8125   guidance, promise
     8315   orthodoxy, in OT

Isaiah 30:19-21

     8409   decision-making, and providence

Isaiah 30:20-21

     4020   life, of faith

Library
'Quietness and Confidence'
'In returning and rest shall ye be saved; in quietness and confidence shall be your strength.'--ISAIAH xxx. 15. ISRAEL always felt the difficulty of sustaining itself on the height of dependence on the unseen, spiritual power of God, and was ever oscillating between alliances with the Northern and Southern powers, linking itself with Assyria against Egypt, or with Egypt against Assyria. The effect was that whichever was victorious it suffered; it was the battleground for both, it was the prize of …
Alexander Maclaren—Expositions of Holy Scripture

God's Waiting and Man's
'And therefore will the Lord wait, that He may be gracious unto you, and therefore will He be exalted, that He may have mercy upon you: for the Lord is a God of judgment: blessed are they that wait for Him.'--ISAIAH xxx. 18. God's waiting and man's--bold and beautiful, that He and we should be represented as sharing the same attitude. I. God's waiting, 1. The first thought is--why should He wait--why does He not act at once? Because something in us hinders. We cannot enter into spiritual blessings …
Alexander Maclaren—Expositions of Holy Scripture

The Voice Behind Thee
The word behind us which is spoken of in the text is mentioned as one among other covenant blessings. No "if" or "but" is joined to it. It is one of those gracious, unconditional promises upon which the salvation of the guilty depends. There are many comforts of the new life which depend upon our own action and behaviour, and these come to us with "ifs"; but those which are vital and essential are secured to the chosen of God without "but" or "peradventure." It shall be so: God declares it shall, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 28: 1882

My God Will Hear Me
"Therefore will the Lord wait, that He may be gracious unto you. Blessed are all they that wait for Him. He will be very gracious unto thee at the voice of thy cry; when He shall hear it, He will answer thee."--ISA. xxx. 18, 19. "The Lord will hear when I call upon Him."--PS. iv. 3. "I have called upon Thee, for Thou wilt hear me, O God!"--PS. xvii. 6. "I will look unto the Lord; I will wait for the God of my salvation: my God will hear me."--MIC. vii. 7. The power of prayer rests in the faith …
Andrew Murray—The Ministry of Intercession

With a Heart Full of Anxious Request,
"In returning and rest shall ye be saved; in quietness and confidence shall be your strength." -- Isaiah 30:15. With a heart full of anxious request, Which my Father in heaven bestowed, I wandered alone, and distressed, In search of a quiet abode. Astray and distracted I cried, -- Lord, where would'st Thou have me to be? And the voice of the Lamb that had died Said, Come, my beloved, to ME. I went -- for He mightily wins Weary souls to His peaceful retreat -- And He gave me forgiveness of sins, …
Miss A. L. Waring—Hymns and Meditations

But Though Prayer is Properly Confined to Vows and Supplications...
But though prayer is properly confined to vows and supplications, yet so strong is the affinity between petition and thanksgiving, that both may be conveniently comprehended under one name. For the forms which Paul enumerates (1 Tim. 2:1) fall under the first member of this division. By prayer and supplication we pour out our desires before God, asking as well those things which tend to promote his glory and display his name, as the benefits which contribute to our advantage. By thanksgiving we duly …
John Calvin—Of Prayer--A Perpetual Exercise of Faith

"Take My Yoke Upon You, and Learn of Me," &C.
Matt. xi. 20.--"Take my yoke upon you, and learn of me," &c. Self love is generally esteemed infamous and contemptible among men. It is of a bad report every where, and indeed as it is taken commonly, there is good reason for it, that it should be hissed out of all societies, if reproaching and speaking evil of it would do it. But to speak the truth, the name is not so fit to express the thing, for that which men call self love, may rather be called self hatred. Nothing is more pernicious to a man's …
Hugh Binning—The Works of the Rev. Hugh Binning

The Girdle of the City. Nehemiah 3
The beginning of the circumference was from 'the sheep-gate.' That, we suppose, was seated on the south part, yet but little removed from that corner, which looks south-east. Within was the pool of Bethesda, famous for healings. Going forward, on the south part, was the tower Meah: and beyond that, "the tower of Hananeel": in the Chaldee paraphrast it is, 'The tower Piccus,' Zechariah 14:10; Piccus, Jeremiah 31:38.--I should suspect that to be, the Hippic tower, were not that placed on the north …
John Lightfoot—From the Talmud and Hebraica

Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

How those are to be Admonished who have had Experience of the Sins of the Flesh, and those who have Not.
(Admonition 29.) Differently to be admonished are those who are conscious of sins of the flesh, and those who know them not. For those who have had experience of the sins of the flesh are to be admonished that, at any rate after shipwreck, they should fear the sea, and feel horror at their risk of perdition at least when it has become known to them; lest, having been mercifully preserved after evil deeds committed, by wickedly repeating the same they die. Whence to the soul that sins and never …
Leo the Great—Writings of Leo the Great

Concerning Worship.
Concerning Worship. [780] All true and acceptable worship to God is offered in the inward and immediate moving and drawing of his own Spirit which is neither limited to places times, nor persons. For though we are to worship him always, and continually to fear before him; [781] yet as to the outward signification thereof, in prayers, praises, or preachings, we ought not to do it in our own will, where and when we will; but where and when we are moved thereunto by the stirring and secret inspiration …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it …
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

The Evening Light
This chapter is an article written by the author many years after she had received light on the unity of the church. It will acquaint the reader with what is meant by the expression "evening light." "At evening time it shall be light." "And it shall come to pass in that day, that the light shall not be clear, nor dark: but it shall be one day which shall be known to the Lord, not day, nor night: but it shall come to pass, that at evening time it shall be light" (Zechariah 14:6,7). The expression …
Mary Cole—Trials and Triumphs of Faith

The Baptist's Inquiry and Jesus' Discourse Suggested Thereby.
(Galilee.) ^A Matt. XI. 2-30; ^C Luke VII. 18-35. ^c 18 And the disciples of John told him of all these things. ^a 2 Now when John had heard in the prison the works of Christ, he sent by his disciples ^c 19 And John calling unto him two of his disciples sent them unto the Lord [John had been cast into prison about December, a.d. 27, and it was now after the Passover, possibly in May or June, a.d. 28. Herod Antipas had cast John into prison because John had reproved him for taking his brother's wife. …
J. W. McGarvey—The Four-Fold Gospel

The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal …
Thomas Watson—A Body of Divinity

How Christ is Made Use of for Justification as a Way.
What Christ hath done to purchase, procure, and bring about our justification before God, is mentioned already, viz. That he stood in the room of sinners, engaging for them as their cautioner, undertaking, and at length paying down the ransom; becoming sin, or a sacrifice for sin, and a curse for them, and so laying down his life a ransom to satisfy divine justice; and this he hath made known in the gospel, calling sinners to an accepting of him as their only Mediator, and to a resting upon him for …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

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

The Gospel Message, Good Tidings
[As it is written] How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! T he account which the Apostle Paul gives of his first reception among the Galatians (Galatians 4:15) , exemplifies the truth of this passage. He found them in a state of ignorance and misery; alienated from God, and enslaved to the blind and comfortless superstitions of idolatry. His preaching, accompanied with the power of the Holy Spirit, had a great and marvellous effect. …
John Newton—Messiah Vol. 2

"They have Corrupted Themselves; their Spot is not the Spot of his Children; they are a Perverse and Crooked Generation. "
Deut. xxxii. 5.--"They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation." We doubt this people would take well with such a description of themselves as Moses gives. It might seem strange to us, that God should have chosen such a people out of all the nations of the earth, and they to be so rebellious and perverse, if our own experience did not teach us how free his choice is, and how long-suffering he is, and constant in his choice. …
Hugh Binning—The Works of the Rev. Hugh Binning

The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt …
Thomas Watson—A Body of Divinity

A Description of Heart-Purity
Blessed are the pure in heart, for they shall see God. Matthew 5:8 The holy God, who is of purer eyes than to behold iniquity' calls here for heart-purity, and to such as are adorned with this jewel, he promises a glorious and beatifical vision of himself: they shall see God'. Two things are to be explained the nature of purity; the subject of purity. 1 The nature of purity. Purity is a sacred refined thing. It stands diametrically opposed to whatsoever defiles. We must distinguish the various kinds …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

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