50Then all the sons of Israel did so; they did just as the LORD had commanded Moses and Aaron. 51And on that same day the LORD brought the sons of Israel out of the land of Egypt by their hosts.

Parallel Verses

New American Standard Bible (©1995)
"The same law shall apply to the native as to the stranger who sojourns among you."

GOD'S WORD® Translation (©1995)
The same instructions apply to native-born Israelites as well as foreigners."

King James Bible
One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.

Douay-Rheims Bible
The same law shall be to him that is born in the land, and to the proselyte that sojourneth with you.

Darby Bible Translation
One law shall be for him that is home-born and for the sojourner that sojourneth among you.

English Revised Version
One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.

Webster's Bible Translation
One law shall be to him that is home-born, and to the stranger that sojourneth among you.

World English Bible
One law shall be to him who is born at home, and to the stranger who lives as a foreigner among you."

Young's Literal Translation
one law is to a native, and to a sojourner who is sojourning in your midst.'

Cross References

Exodus 12:50 Then all the sons of Israel did so; they did just as the LORD had commanded Moses and Aaron.

Leviticus 24:22 'There shall be one standard for you; it shall be for the stranger as well as the native, for I am the LORD your God.'"

Numbers 9:14 'If an alien sojourns among you and observes the Passover to the LORD, according to the statute of the Passover and according to its ordinance, so he shall do; you shall have one statute, both for the alien and for the native of the land.'"

Numbers 15:15 As for the assembly, there shall be one statute for you and for the alien who sojourns with you, a perpetual statute throughout your generations; as you are, so shall the alien be before the LORD.

Numbers 15:16 'There is to be one law and one ordinance for you and for the alien who sojourns with you.'"

Commentary

Matthew Henry's Whole Bible Commentary

Verses 43-51

Some further precepts are here given concerning the passover, as it should be observed in times to come.

I. All the congregation of Israel must keep it, v. 47. All that share in God's mercies should join in thankful praises for them. Though it was observed in families apart, yet it is looked upon as the act of the whole congregation; for the smaller communities constituted the greater. The New-Testament passover, the Lord's supper, ought not to be neglected by any who are capable of celebrating it. He is unworthy the name of an Israelite that can contentedly neglect the commemoration of so great a deliverance. 1. No stranger that was uncircumcised might be admitted to eat of it, v. 43, 45, 48. None might sit at the table but those that came in by the door; nor may any now approach to the improving ordinance of the Lord's supper who have not first submitted to the initiating ordinance of baptism. We must be born again by the word ere we can be nourished by it. Nor shall any partake of the benefit of Christ's sacrifice, or feast upon it, who are not first circumcised in heart, Col. 2:11. 2. Any stranger that was circumcised might be welcome to eat of the passover, even servants, v. 44. If, by circumcision, they would make themselves debtors to the law in its burdens, they were welcome to share in the joy of its solemn feasts, and not otherwise. Only it is intimated (v. 48) that those who were masters of families must not only be circumcised themselves, but have all their males circumcised too. If in sincerity, and with that zeal which the thing required and deserves, we give up ourselves to God, we shall, with ourselves, give up all we have to him, and do our utmost that all ours may be his too. Here is an early indication of favour to the poor Gentiles, that the stranger, if circumcised, stands upon the same level with the home-born Israelite. One law for both, v. 49. This was a mortification to the Jews, and taught them that it was their dedication to God, not their descent from Abraham, that entitled them to their privileges. A sincere proselyte was as welcome to the passover as a native Israelite, Isa. 56:6, 7.

II. In one house shall it be eaten (v. 46), for good-fellowship sake, that they might rejoice together, and edify one another in the eating of it. None of it must be carried to another place, nor left to another time; for God would not have them so taken up with care about their departure as to be indisposed to take the comfort of it, but to leave Egypt, and enter upon a wilderness, with cheerfulness, and, in token of that, to eat a good hearty meal. The papists' carrying their consecrated host from house to house is not only superstitious in itself, but contrary to this typical law of the passover, which directed that no part of the lamb should be carried abroad.

The chapter concludes with a repetition of the whole matter, that the children of Israel did as they were bidden, and God did for them as he promised (v. 50, 51); for he will certainly be the author of salvation to those that obey him.

Calvin's Commentary

29. And it came to pass, that at midnight the Lord smote all the first-born in the land of Egypt, from the first-born of Pharaoh that sat on his throne, unto the first-born of the captive that was in the dungeon; and all the first-born of cattle.

29. Et factum est in medio noctis ut percuteret Jehova omne primogenitum in terra AEgypti, a primogenito Pharaonis sedente super solium ejus, ad primogenitum captivi qui erat in carcere: et omne primogenitum bestiae.

30. And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt: for there was not a house where there was not one dead.

30. Surrexit ergo Pharao nocte, ipse et omnes servi ejus, et omnes AEgyptii: fuitque clamor magnus in AEgypto, quoniam nulla erat domus ubi non esset mortuus.

31. And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the Lord, as ye have said.

31. Vocavitque Mosen et Aharon nocte, et ait, Surgite, et exite e medio populi mei tam vos quam filii Israel: ite et servite Jehovae secundum sermonem vestrum.

32. Also take your flocks and your herds, as ye have said, and be gone: and bless me also.

32. Etiam greges vestros, etiam armenta vestra accipite: sicuti dixistis: et ite, ac benedicite etiam mihi.

33. And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead

33. Et vehementer instabant AEgyptii erga populum ut festinanter eos emitterent e terra: quia dicebant, Omnes sumus mortui.

34. And the people took their dough before it was leavened, their kneading-troughs being bound up in their clothes upon their shoulders.

34. Tulit ergo populus conspersionem suam antequam fermentaretur, cibos suos ligatos in vestibus super humerum suum.

35. And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment.

35. Fecerunt autem filii Israel secundum sermonem Mosis, ut postulatent ab Aegyptiis vasa argentea, et vasa aurea, et vestes.

36. And the Lord gave the people favor in the sight of the Egyptians, so that they lent unto them such things as they required: and they spoiled the Egyptians.

36. Et dedit Jehova gratiam populo in oculis AEgyptiorum, et commodaverunt eis: itaque spoliaverunt Aegyptios.

37. And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, besides children.

37. Profectique sunt filii Israel e Ramesses in Sucoth circiter sexcenta millia peditum et quidem virorum, praeter parvulos.

38. And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.

38. Atque etiam mixtio multa ascendit cum eis, et pecudes et boves, pecus copiosum valde.

39. And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.

39. Et coxerunt conspersionem quam extulerant ex AEgypto, placentas infermentatas, quia non erat fermentatum, eo quod ejecti fuissent ex Aegypto, nec potuissent morari, ideoque cibum non paraverant sibi.

29. And it came to pass, that at midnight. Lest the hand of God should be hidden in this miracle, as well in the preservation of the people as in taking vengeance upon the Egyptians, Moses sets forth its power by many circumstances. For he both relates that the destruction took place at midnight, which was the time prescribed by God, and then adds, that all the first-born of the land were smitten, from the son of the king to the son of the captive in the dungeon. It is thus that he indicates proverbially the most abject persons, as he had said before, "unto the first-born of the maidservant that is behind the mill." For it could only be by an extraordinary miracle that this calamity could affect every house without exception, at the same hour, especially when it extended even to the beasts. Thirdly, he recounts that all the Egyptians were aroused suddenly, and manifestly convinced that the God of Israel was wroth with them. Fourthly, that Pharaoh humbly prayed of Moses to lead forth the people in haste; nay, that he even importunately thrust them out. Yet not even by such clear and solid proofs has the dishonesty and impudence of some been prevented from attempting to upset by their falsehoods this memorable work of God. The calumnies are too well known which Josephus refutes in his reply to Apion the Grammarian; and it appears from Justin [144] that they were generally received. Nor can we wonder that the devil should have employed all sorts of artifices, so that by the introduction of various fables he might efface from men's minds the redemption of the Church. But here also was manifested the admirable wisdom of God, that the futility of these absurdities refutes itself, without the use of any arguments against them. Perhaps there was no intention to deceive on the part of profane writers, when they reported these frivolous and silly stories about the Jews; for doubtless Strabo [145] desired to give the true history of the origin of circumcision when he wrote his foolish and unfounded fables. Nor did even Cornelius Tacitus, [146] although he wrote with malignant and virulent feelings, intentionally put himself to shame; but when by the impulse of Satan they obscured God's glory, they were smitten with blindness and folly, so that their ridiculous want of truth might be discovered even by children; from whence, however, some sparks of fact may still be elicited, because God would not suffer so memorable an operation to be altogether forgotten, of which these blind men were the proclaimers, when the devil was using their aid to obliterate its memory.

31. And he called for Moses. It is not probable that God's servants were recalled into the presence of Pharaoh; but the sense of this passage must be sought for in the prediction of Moses. Pharaoh, therefore, is said to have called them, when, by sending to them his chief courtiers, he compelled their departure. And this is sufficiently proved by the context, because it is immediately added, that the Israelites were by the Egyptians compelled to go out: in haste. Therefore, although Pharaoh never should have seen Moses from the time that he threatened him with death if he came to him again, there is nothing absurd in saying that he called for him when he sent his nobles to him with his command. The perturbation of an alarmed and anxious person is expressed to the life in these words, -- "Rise up, get you forth, both ye and your children; go, serve the Lord; also take your flocks and your herds, as ye have said." For he takes no less precaution lest he should give any occasion for delay, than he had before been diligent in bargaining. Whilst, then, he hastily cuts off all objections, the change in the man betrays itself, for the same God who had before hardened his iron heart has now broken it. Hence, too, that cry -- the signal of despair -- "We be all dead men;" hence, too, their readiness to give willingly of their substance, and to dress up in spoils those whom they had pillaged before. Nor indeed does he without reason repeat that this favor proceeded from divine inspiration, since there would never have been such liberality in robbers as willingly to proffer whatever precious things their houses possessed, and to give them to the Israelites, now ready to depart, whom they knew to be justly hostile to them on account of so many injuries. And that the children of Israel should be so prompt to obey, who before had been either slow, or inconstant, or sullen, or rebellious, was brought about by the guidance of the Spirit, who turned their hearts in a moment; since God well knew how to dispose opportunely all the springs of action.

37. And the children of Israel journeyed. Although it is probable that they were more widely dispersed, since that district could not have contained so great a multitude, especially when the Egyptians occupied it together with them; still because the recollection of the promise remained among them, from whence some hope of their redemption always was preserved, it is not wonderful that they should have preferred to be kept within narrow bounds, to their great inconvenience, rather than, by seeking other habitations, to separate from the main body. That this was the peculiar abode of the nation is plain also from what has gone before, where Moses related that they were forced to servile tasks in building those fortified cities wherein they might be shut up, as in prison. In the number of men which he reports, he commends the incredible miracle of God's favor in increasing and multiplying their race. Thus is the effrontery of the impious refuted who think it a sufficient ground for their sneers, that this great people could not in so short a time have naturally proceeded from a single family; and therefore they burst out into unrestrained and blasphemous laughter, as if Moses were simply relating what had happened, and not rather extolling the extraordinary power of God in the sudden increase of His Church. But we know that it was no more a matter of difficulty for the Creator of the whole world to exceed the ordinary course of nature, in the multiplication of a particular nation, than at the beginning to produce speedily many people from one man and woman; and again, after the deluge, to renew the human race by a miraculous augmentation. Now, this is the peculiar character of the Church, that in producing and preserving it, God exerts unusual power, that it may be separated from the common condition of mankind; for although it sojourns on earth, yet is its nature in a manner heavenly, that the work of God may shine forth more brightly in it. No wonder then if, contrary to usual custom, it should emerge, as it were, from nothing, if it grows in the same way and makes continual progress. Such an example does Paul set before us in Romans 4., in the person of Abraham. But whilst the impious despisers of God betray their stupidity in their wicked audacity, when they estimate this work of God by their own senses and by common reason, so, too, do they foolishly err who attempt to defend Moses by philosophical arguments; for his intention was very different, viz., to show that the promises were not unfulfilled, "I will multiply thy seed as the stars of heaven, and as the sand which is upon the seashore," (Genesis 22:17, and Genesis 12:2, and Genesis 15:5,) the effect of which promises was beyond human comprehension.

38. And a mixed multitude. Although Abraham possessed many servants, yet is it scarcely probable that in the famine Jacob maintained any other persons in his family besides his own children, whom he could hardly so sustain as to preserve them from dying of hunger. And since Moses, in relating their coming into Egypt, does not mention any servants, we may conjecture that they brought no great number, because necessity compelled them to be content at any rate with a few. From hence we gather that the mixed multitude, which united themselves with the Israelites, were either the offspring of Egypt, or had migrated from the neighboring countries to take up their habitation there; as fertile lands often attract many strangers to them by the pleasures of abundance. The same expression is used in Nehemiah 13:3, where it is said that "the mixed multitude" was separated from the true Israelites, lest all should promiscuously arrogate to themselves the same dignity, and, thus the Church should be polluted by a confused admixture, But if any should think it absurd that ungodly men, with no better hope before them, would voluntarily forsake a rich and convenient habitation in order to seek a new home as wanderers and pilgrims, let him recollect that Egypt had now been afflicted by so many calamities that by its very poverty and devastation it might easily have driven away its inhabitants. A great part of the cattle had perished; all the fruits of the earth were corrupted; the fields were ravaged and almost desert; we need not, therefore, wonder if despair should have caused many sojourners to fly away, and even some of the natives themselves. It may be also that, having been inhumanly treated, they shook off the yoke of tyranny when a way to liberty was opened to them.

But although God gave His people a ready departure, still He did not choose to let them go out altogether without any inconvenience; for they go not out satiated with food, nor having delicately supped, but are compelled to carry in their bags unbaked masses of dough, that they may eat bread burned or toasted on the embers in their journey. By this example we are taught that God's blessings are always mingled with certain inconveniences, lest too great delight should corrupt the minds of the godly.

Exodus 12:40-42, 50, 51

40. Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.

40. Habitatio autem filiorum Israel, qua habitaverunt in AEgypto, triginta fuerunt anni et quadringenti anni.

41. And it came to pass, at the end of the four hundred and thirty years, even the self-same day it came to pass, that all the hosts of the Lord went out from the land of Egypt.

41. Factumque est a fine triginta et quadringentorum annorum, ipsa eadem die egressi sunt omnes exercitus Jehovae e terra AEgypti.

42. It is a night to be much observed unto the Lord for bringing them out from the land of Egypt: this is that night of the Lord to be observed of all the children of Israel in their generations.

42. Nox observabilis (Hebrews observantiarum, vel custodiarum) haec est Jehovae, qua eduxit eos e terra Aegypti: nox inquam haec observanda est Jehovae apud omnes filios Israel per aetates suas.

50. Thus did all the children of Israel: as the Lord commanded Moses and Aaron, so did they.

50. Et fecerunt omnes filii Israel sicuti praeceperat Jehova Mosi et Aaron, sic fecerunt.

51. And it came to pass the selfsame day, that the Lord did bring the children of Israel out of the land of Egypt by their armies.

51. Et factum est ut ipsa eadem die educeret Jehova filios Israel e terra Aegypti per exercitus suos.

40. Now the sojourning of the children of Israel. The beginning of this period is not reckoned from the coming down of Jacob, for it is very clear from other passages, that, from the time that Jacob entered into Egypt to the Exodus, not more than 230 years at most had passed. [147] The Jews generally only reckon 210; but Moses includes also the period during which Abraham and his children were not in possession of the promised land. The meaning therefore is, that from the time that the inheritance of the land of Canaan was given to Abraham, the promise was suspended for 400, years before his posterity enjoyed their right. For Paul also thus explains this difficulty, (Galatians 3:17,) where he says, that God had confirmed his covenant with Abraham 430 years before the law was promulgated. Moses, therefore, dates the commencement of this period from the sojourning of Abraham, when he was still the lord of the land of Canaan by the just title of donation. With respect to the omission of the thirty years in the 15th chapter of Genesis, in this there is no contradiction, because the land had already been promised to Abraham some years previously, though, so far from obtaining dominion over it, he had scarcely been permitted to occupy it as "a stranger." Therefore God apprizes him, that 400 years still remained before he would put his descendants into possession of it; and, consequently, that the little time which had elapsed was not sufficient for the trial of his patience, but that both for himself and for his posterity there was need of extraordinary endurance, lest they should faint under the weariness of the long delay. Moreover, there is no departure from the usual manner of speaking, in His not exactly reckoning the number of years. More than 400 years, some twenty, or thereabouts, indeed, remained; but, since God had no other object than to exhort His people to patience, He does not accurately compute or define the exact number of years, because it was sufficient to put before them 400 years in a round sum. In the same way, it is added in the next verse, "at the end of 430 years," viz., from the time that Abraham had begun to be the legitimate lord of the land; for Moses wished to show, that although God had long delayed the fulfillment of His promise, still His truth and faithfulness were certainly proved, not only because He had precisely performed what He had proraised, but because He had observed the: foreappointed time. He calls the people, weak as they were, by an honorable title, "the hosts of the Lord," both to enforce again the power of God's blessing, and to give due honor to His grace in ruling and marshalling so confused a band. Although soldiers may be accustomed to obedience, and have learnt from exercise to keep their ranks; although they may have generals, commandants, and captains, and banners also under which to range themselves, still it is a very difficult thing to march an army of 20,000, or 30,000 men by night without. confusion, and in good order; how great a miracle was it, then, for 600,000 men, with women and children, much baggage, herds, and flocks, and other encumbrances, to pass by night through the midst of enemies, and all to escape safely without a single exception! To the same effect, Moses repeats in the last verse of this chapter, that "the Lord did bring the children of Israel out -- by their armies," as much as to say, that there was no confusion in that immense multitude; since God performed the part of an incomparable Leader in His marvelous power.

42. It is a night to be much observed. He shows that the Israelites have good cause for sacrificing to God with a solemn ceremony year by year for ever, and for celebrating the memory of that night; and that the Passover was instituted in token of their gratitude. But this admonition was very useful, in order that the Israelites should retain the legitimate use of this solemn feast-day, and that it might not grow into a mere cold ceremony, as is often the case; but that rather they might profitably, and to the advancement of their piety, exercise themselves in this emblem of their redemption. At the same time, he teaches that this so inestimable a benefit was not to be celebrated in one, or two, or three generations, but that as long as the people should remain it was worthy of eternal remembrance, and that it might never be forgotten, the Passover was to be sacredly observed.

Moreover we must remark, that the generations of the ancient people were brought to an end by the coming of Christ; because the shadows of the Law ceased when the state of the Church was renewed, and the Gentiles were gathered into the same body.

50. Thus did all the children of Israel. This chiefly refers to the slaying of the Paschal lamb with its adjuncts, although I do not deny that allusion is also made to the other circumstances attending their sudden departure. But it is not so much their promptitude and alacrity which are praised, as the wondrous power of God in fashioning their hearts, and directing their hands, so that, in the darkness of the night, amidst the greatest disturbances, in precipitate haste, with nothing well prepared, they were so active and dexterous. Meanwhile, Moses concludes, from the obedience of the people, that nothing was done without the command and guidance of God; from whence it is more clearly manifest that He was the sole author of their deliverance.

Footnotes:

[144] Vide Justini Hist., lib. 36 cap. 2.

[145] Vide Strabonis Geog., lib. 17

[146] C. Tacit. Hist., 5:3, 4.

[147] This sentence is omitted in the French. The Latin is, "Hebraei communiter tantum decem recensent." A reference, however, to R. Sal. Jarchi explains it, "you will find, (he says,) that from the arrival of the Israelites in Egypt to the time of their departure, was 210 years." -- In loco. Compare the LXX.

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The Exodus
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A Question for Communicants
"What mean ye by this service?"--Exodus 12:26. IN A SPIRITUAL religion, everything must be understood. That which is not spiritual, but ritualistic, contents itself with the outward form. Under the Jewish dispensation, there was a very strong tendency in that direction; but it was kept to some extent in check. Under the Christian faith, this tendency must not be tolerated at all. We must know the meaning of what we do; otherwise we are not profited. We do not believe in the faith of the man who was …
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Now, at the time of which this Book of Exodus speaks, Egypt was exposed to a terrible peril. Jehovah himself was about to march through the streets of all the cities of Egypt. It was not merely a destroying angel, but Jehovah himself; for thus it is written, "I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast." No one less than I AM, the great God, had vowed to "cut Rahab" with the sword of vengeance. Tremble, ye inhabitants …
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Of the Practice of Piety in Holy Feasting.
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Of Preparation.
That a Christian ought necessarily to prepare himself before he presume to be a partaker of the holy communion, may evidently appear by five reasons:-- First, Because it is God's commandment; for if he commanded, under the pain of death, that none uncircumcised should eat the paschal lamb (Exod. xii. 48), nor any circumcised under four days preparation, how much greater preparation does he require of him that comes to receive the sacrament of his body and blood? which, as it succeeds, so doth it …
Lewis Bayly—The Practice of Piety

The Reaction against Egypt
THE XIth DYNASTY: HARMHABI--THE HITTITE EMPIRE IN SYRIA AND IN ASIA MINOR--SETI I. AND RAMSES II.--THE PEOPLE OF THE SEA: MINEPHTAH AND THE ISRAELITE EXODUS. The birth and antecedents of Harmhabi, his youth, his enthronement--The final triumph of Amon and his priests--Harmhabi infuses order into the government: his wars against the Ethiopians and Asiatics--The Khati, their civilization, religion; their political and military constitution; the extension of their empire towards the north--The countries …
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Alfred Edersheim—The Life and Times of Jesus the Messiah

Hope for the Heathen
Throughout his ministry Isaiah bore a plain testimony concerning God's purpose for the heathen. Other prophets had made mention of the divine plan, but their language was not always understood. To Isaiah it was given to make very plain to Judah the truth that among the Israel of God were to be numbered many who were not descendants of Abraham after the flesh. This teaching was not in harmony with the theology of his age, yet he fearlessly proclaimed the messages given him of God and brought hope …
Ellen Gould White—The Story of Prophets and Kings

The Johannine Writings
BY the Johannine writings are meant the Apocalypse and the fourth gospel, as well as the three catholic epistles to which the name of John is traditionally attached. It is not possible to enter here into a review of the critical questions connected with them, and especially into the question of their authorship. The most recent criticism, while it seems to bring the traditional authorship into greater uncertainty, approaches more nearly than was once common to the position of tradition in another …
James Denney—The Death of Christ

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their …
J. W. McGarvey—The Four-Fold Gospel

Opposition to Messiah in Vain
He that sitteth in the heavens shall laugh; the Lord shall have them in derision. T he extent and efficacy [effects] of the depravity of mankind cannot be fully estimated by the conduct of heathens destitute of divine revelation. We may say of the Gospel, in one sense, what the Apostle says of the Law, It entered that sin might abound (Romans 5:20) . It afforded occasion for displaying the alienation of the heart of man from the blessed God, in the strongest light. The sensuality, oppression and …
John Newton—Messiah Vol. 2

Sundry Exhortations.
HEBREWS xiii. Let love of the brethren continue. Forget not to shew love unto strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; them that are evil entreated, as being yourselves also in the body. Let marriage be had in honour among all, and let the bed be undefiled: for fornicators and adulterers God will judge. Be ye free from the love of money; content with such things as ye have: for Himself hath said, I will in no wise fail thee, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Peaceable Principles and True: Or, a Brief Answer to Mr. D'Anver's and Mr. Paul's Books against My Confession of Faith, and Differences in Judgment About Baptism no Bar to Communion.
WHEREIN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN, AND MY PEACEABLE PRINCIPLES STILL MAINTAINED. 'Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?'--Psalm 58:1 SIR, I have received and considered your short reply to my differences in judgment about water baptism no bar to communion; and observe, that you touch not the argument at all: but rather labour what you can, and beyond what you ought, to throw odiums upon your brother for reproving you for your error, …
John Bunyan—The Works of John Bunyan Volumes 1-3

Solomon's Temple Spiritualized
or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us More Easily into the Glory of New Testament Truths. 'Thou son of man, shew the house to the house of Isreal;--shew them the form of the house, and the fashion thereof, and the goings out hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof.'--Ezekiel 43:10, 11 London: Printed for, and sold by George Larkin, at the Two Swans without Bishopgate, …
John Bunyan—The Works of John Bunyan Volumes 1-3

Grace Abounding to the Chief of Sinners:
A BRIEF AND FAITHFUL RELATION OF THE EXCEEDING MERCY OF GOD IN CHRIST TO HIS POOR SERVANT, JOHN BUNYAN; WHEREIN IS PARTICULARLY SHOWED THE MANNER OF HIS CONVERSION, HIS SIGHT AND TROUBLE FOR SIN, HIS DREADFUL TEMPTATIONS, ALSO HOW HE DESPAIRED OF GOD'S MERCY, AND HOW THE LORD AT LENGTH THROUGH CHRIST DID DELIVER HIM FROM ALL THE GUILT AND TERROR THAT LAY UPON HIM. Whereunto is added a brief relation of his call to the work of the ministry, of his temptations therein, as also what he hath met with …
John Bunyan—The Works of John Bunyan Volumes 1-3

Jesus Living at Nazareth and visiting Jerusalem in his Twelfth Year.
(Nazareth and Jerusalem, a.d. 7 or 8.) ^C Luke II. 40-52. ^c 40 And the child grew [This verse contains the history of thirty years. It describes the growth of our Lord as a natural, human growth (compare Luke i. 80); for, though Jesus was truly divine, he was also perfectly man. To try to distinguish between the divine and human in Jesus, is to waste time upon an impracticable mystery which is too subtle for our dull and finite minds], and waxed strong [His life expanded like other human lives. …
J. W. McGarvey—The Four-Fold Gospel

The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Scriptures
Q-II: WHAT RULE HAS GOD GIVEN TO DIRECT US HOW WE MAY GLORIFY AND ENJOY HIM? A: The Word of God, which is contained in the scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him. 2 Tim 3:16. All Scripture is given by inspiration of God,' By Scripture is understood the sacred Book of God. It is given by divine inspiration; that is, the Scripture is not the contrivance of man's brain, but is divine in its origin. The image of Diana was had in veneration …
Thomas Watson—A Body of Divinity

Jesus, My Rock.
When the storm and the tempest are raging around me, Oh! where shall I flee to be safe from their shock? There are walls which no mortal hands built to surround me, A Refuge Eternal,--'Tis JESUS MY ROCK! When my heart is all sorrow, and trials aggrieve me, To whom can I safely my secrets unlock? No bosom (save one) has the power to relieve me, The bosom which bled for me, JESUS MY ROCK! When Life's gloomy curtain, at last, shall close o'er me, And the chill hand of death unexpectedly knock, I will …
John Ross Macduff—The Cities of Refuge: or, The Name of Jesus