GOD'S WORD® Translation (©1995)
The whole valley, filled with its dead bodies and ashes, and the whole area to the Kidron Valley, as far as the corner of Horse Gate in the east, will be holy to the LORD. It will never be uprooted or torn down again."

King James Bible
And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.

Douay-Rheims Bible
And the whole valley of dead bodies and of ashes, and all the country of death, even to the torrent Cedron, and the corner of the horse gate towards the east, the Holy of the Lord: it shall not be plucked up, and it shall not be destroyed any more for ever.

Darby Bible Translation
And the whole valley of the dead bodies, and of the ashes, and all the fields unto the torrent Kidron, unto the corner of the horse-gate toward the east, shall be holy unto Jehovah: it shall not be plucked up, nor overthrown any more for ever.

English Revised Version
And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.

Webster's Bible Translation
And the whole valley of the dead bodies, and of the ashes, and all the fields to the brook of Kidron, to the corner of the horse-gate towards the east, shall be holy to the LORD; it shall not be plucked up, nor thrown down any more for ever.

World English Bible
The whole valley of the dead bodies and of the ashes, and all the fields to the brook Kidron, to the corner of the horse gate toward the east, shall be holy to Yahweh; it shall not be plucked up, nor thrown down any more forever.

Young's Literal Translation
And all the valley of the carcases and of the ashes, And all the fields unto the brook Kidron, Unto the corner of the horse-gate eastward, Are holy to Jehovah, it is not plucked up, Nor is it thrown down any more to the age!

Cross References

John 18:1 When Jesus had spoken these words, He went forth with His disciples over the ravine of the Kidron, where there was a garden, in which He entered with His disciples.

2 Samuel 15:23 While all the country was weeping with a loud voice, all the people passed over. The king also passed over the brook Kidron, and all the people passed over toward the way of the wilderness.

2 Kings 11:16 So they seized her, and when she arrived at the horses' entrance of the king's house, she was put to death there.

2 Kings 23:6 He brought out the Asherah from the house of the LORD outside Jerusalem to the brook Kidron, and burned it at the brook Kidron, and ground it to dust, and threw its dust on the graves of the common people.

2 Kings 23:12 The altars which were on the roof, the upper chamber of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of the LORD, the king broke down; and he smashed them there and threw their dust into the brook Kidron.

2 Chronicles 23:15 So they seized her, and when she arrived at the entrance of the Horse Gate of the king's house, they put her to death there.

Nehemiah 3:28 Above the Horse Gate the priests carried out repairs, each in front of his house.

Jeremiah 1:10 "See, I have appointed you this day over the nations and over the kingdoms, To pluck up and to break down, To destroy and to overthrow, To build and to plant."

Jeremiah 7:32 "Therefore, behold, days are coming," declares the LORD, "when it will no longer be called Topheth, or the valley of the son of Hinnom, but the valley of the Slaughter; for they will bury in Topheth because there is no other place.

Jeremiah 8:2 "They will spread them out to the sun, the moon and to all the host of heaven, which they have loved and which they have served, and which they have gone after and which they have sought, and which they have worshiped. They will not be gathered or buried; they will be as dung on the face of the ground.

Joel 3:17 Then you will know that I am the LORD your God, Dwelling in Zion, My holy mountain. So Jerusalem will be holy, And strangers will pass through it no more.

Zechariah 14:20 In that day there will be inscribed on the bells of the horses, "HOLY TO THE LORD." And the cooking pots in the LORD'S house will be like the bowls before the altar.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 35-40

Glorious things have been spoken in the foregoing verses concerning the gospel church, which that epocha of the Jewish church that was to commence at the return from captivity would at length terminate in, and which all those promises were to have their full accomplishment in. But may we depend upon these promises? Yes, we have here a ratification of them, and the utmost assurance imaginable given of the perpetuity of the blessings contained in them. The great thing here secured to us is that while the world stands God will have a church in it, which, though sometimes it may be brought very low, shall yet be raised again, and its interests re-established; it is built upon a rock, and the gates of hell shall not prevail against it. Now here are two things offered for the confirmation of our faith in this matter-the building of the world and the rebuilding of Jerusalem.

I. The building of the world, and the firmness and lastingness of that building, are evidences of the power and faithfulness of that God who has undertaken the establishment of his church. He that built all things at first is God (Heb. 3:4), and the same is he that makes all things now. The constancy of the glories of the kingdom of nature may encourage us to depend upon the divine promise for the continuance of the glories of the kingdom of grace, for this is as the waters of Noah, Isa. 54:9. Let us observe here,

1. The glories of the kingdom of nature, and infer thence how happy those are that have this God, the God of nature, to be their God for ever and ever. Take notice, (1.) Of the steady and regular motion of the heavenly bodies, which God is the first mover and supreme director of: He gives the sun for a light by day (v. 35), not only made it at first to be so, but still gives it to be so; for the light and heat, and all the influences of the sun, continually depend upon its great Creator. He gives the ordinances of the moon and stars for a light by night; their motions are called ordinances both because they are regular and by rule and because they are determined and under rule. See Job 38:31-33. (2.) Take notice of the government of the sea, and the check that is given to its proud billows: The Lord of hosts divides the sea, or (as some read it) settles the sea, when the waves thereof roar (divide et impera-divide and rule); when it is most tossed God keeps it within compass (Jer. 5:22), and soon quiets it and makes it calm again. The power of God is to be magnified by us, not only in maintaining the regular motions of the heavens, but in controlling the irregular motions of the seas. (3.) Take notice of the vastness of the heavens and the unmeasurable extent of the firmament; he must needs be a great God who manages such a great world as this is; the heavens above cannot be measured (v. 37), and yet God fills them. (4.) Take notice of the mysteriousness even of that part of the creation in which our lot is cast and which we are most conversant with. The foundations of the earth cannot be searched out beneath, for the Creator hangs the earth upon nothing (Job 26:7), and we know not how the foundations thereof are fastened, Job 38:6. (5.) Take notice of the immovable stedfastness of all these (v. 36): These ordinances cannot depart from before God; he has all the hosts of heaven and earth continually under his eye and all the motions of both; he has established them, and they abide, abide according to his ordinance, for all are his servants, Ps. 119:90, 91. The heavens are often clouded, and the sun and moon often eclipsed, the earth may quake and the sea be tossed, but they all keep their place, are moved, but not removed. Herein we must acknowledge the power, goodness, and faithfulness of the Creator.

2. The securities of the kingdom of grace inferred hence: we may be confident of this very thing that the seed of Israel shall not cease from being a nation, for the spiritual Israel, the gospel church, shall be a holy nation, a peculiar people, 1 Pt. 2:9. When Israel according to the flesh is no longer a nation the children of the promise are counted for the seed (Rom. 9:8) and God will not cast off all the seed of Israel, no, not for all that they have done, though they have done very wickedly, v. 37. He justly might cast them off, but he will not. Though he cast them out from their land, and cast them down for a time, yet he will not cast them off. Some of them he casts off, but not all; to this the apostle seems to refer (Rom. 11:1), Hath God cast away his people? God forbid that we should think so! For (v. 5) at this time there is a remnant, enough to save the credit of the promise that God will not cast off all the seed of Israel, though many among them throw away themselves by unbelief. Now we may be assisted in the belief of this by considering, (1.) That the God that has undertaken the preservation of the church is a God of almighty power, who upholds all things by his almighty word. Our help stands in his name who made heaven and earth, and therefore can do any thing. (2.) That God would not take all this care of the world but that he designs to have some glory to himself out of it; and how shall he have it but by securing to himself a church in it, a people that shall be to him for a name and a praise? (3.) That if the order of the creation therefore continues firm because it was well-fixed at first, and is not altered because it needs no alteration, the method of grace shall for the same reason continue invariable, as it was a first well settled. (4.) That he who has promised to preserve a church for himself has approved himself faithful to the word which he has spoken concerning the stability of the world. He that is true to his covenant with Noah and his sons, because he established it for an everlasting covenant (Gen. 9:9, 16), will not, we may be sure, be false to his covenant with Abraham and his seed, his spiritual seed, for that also is an everlasting covenant. Even that which they have done amiss, though they have done much, shall not prevail to defeat the gracious intentions of the covenant. See Ps. 89:30, etc.

II. The rebuilding of Jerusalem which was now in ruins, and the enlargement and establishment of that, shall be an earnest of these great things that God will do for the gospel church, the heavenly Jerusalem, v. 38-40. The days will come, though they may be long in coming, when, 1. Jerusalem shall be entirely built again, as large as ever it was; the dimensions are here exactly described by the places through which the circumference passed, and no doubt the wall which Nehemiah built, and which, the more punctually to fulfil the prophecy, began about the tower of Hananeel, here mentioned (Neh. 3:1), enclosed as much ground as is here intended, though we cannot certainly determine the places here called the gate of the corner, the hill Gareb, etc. 2. When built it shall be consecrated to God and to his service. It shall be built to the Lord (v. 38), and even the suburbs and fields adjacent shall be holy unto the Lord. It shall not be polluted with idols as formerly, but God shall be praised and honoured there; the whole city shall be as it were one temple, one holy place, as the new Jerusalem is, which therefore has no temple, because it is all temple. 3. Being thus built by virtue of the promise of God, it shall not be plucked up, nor thrown down, any more for ever; that is, it shall continue very long, the time of the new city from the return to its last destruction being fully as long as that of the old from David to the captivity. But this promise was to have its full accomplishment in the gospel church, which, as it is the spiritual Israel, and therefore God will not cast it off, so it is the holy city, and therefore all the powers of men shall not pluck it up, nor throw it down. It may lie waste for a time, as Jerusalem did, but shall recover itself, shall weather the storm and gain its point, and the gates of hell shall not prevail against it.

Calvin's Commentary

38. Behold, the days come, saith the LORD, that the city shall be built to the LORD, from the tower of Hananeel unto the gate of the corner.

38. Ecce dies (addunt alii v'ym, veniunt) dicit Jehova, et edificabitur urbs Jehovae e turri Chananeel usque ad portam anguli:

39. And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath.

39. Et exibit adhuc funiculus mensurae coram ipso (vel, coram ipsa porta) et usque ad collem Gazeb, et circumdabit Goathath,

40. And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse-gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.

40. Et omnem vallem (alii legunt in nominativeocasu, et omnis vailis) cadaverum et cineris, et omnes regiones (vel, agri) ad torrentem Kedron usque ad angulum portae equorum versus orientem, sanctitas Jehovae; non evelletur, et non destructur amplius in perpetuum.

Here the Prophet speaks of the rebuilding of the city. I doubt not but that his object was to shew them that the largeness and splendor of the city after the return of the people would not be less than it had been under David in its most flourishing condition. We must, however, first speak of the words before we proceed to the subject.

Behold, the days are coming, saith Jehovah, and built shall be the city It was not as yet destroyed; but the Prophet intimated that its utter ruin was nigh at hand; he therefore makes now their hope to depend on God's mercy alone, as to the deliverance of the people from exile: Built then shall be the city to Jehovah from the tower of Hananeel, etc. This tower was, no doubt, placed in the wall of the city. Almost the same prediction is found in Zechariah 14:10, though there is some diversity in the words; but both the Prophets refer to the same thing. Zechariah's object was to animate the people under this circumstance, because the beauty, greatness, and extent of the city did not at first correspond with what it had formerly been. He then promises that its glory would at length be the same as it had been; and he names there the tower of Hananeel Jeremiah adds, to the gate of the corner The corner, hphnh ephene, is in the singular number; but in Zechariah it is hphnym ephenim, in the plural; and it is thought that corners or corner is thus called metaphorically, because a corner shews two faces while it stands out, and thus two parts appear; but whether it be the gate of the corner or of the corners, it makes but little difference.

He afterwards adds, Yet go forth shall the line of measure before him Some apply this to the gate, because from the gate the line was to be extended to the hill Gareb, and go round to Goath Of these names of places I cannot say much, for we do not know the ancient situation of the city; and the Jews themselves, when they make conjectures about these uncertain things, shew only their own ignorance. However, the greater part of interpreters understand this, -- that the city was to be large, as though God promised that he would extend it beyond the walls; and this they illicit from the verb yts' itsa, go forth shall the line, or cord, of measure But when the Prophet says yet, he compares the ancient greatness of the city with that which he perceives it to be hereafter. Then Zechariah seems to promise that it would be such a city as would contain the same measure; for he says,

"Inhabited shall the city be under itself,"

or in its own place. (Zechariah 12:6) As then Zechariah promises that the city would occupy the same place as formerly, I do not conclude anything else from the words of our Prophet, especially as the particle yet intimates the same thing. When it is said before him, I apply this to God and not to the gate; for mention is previously made of God, Built shall be the city to Jehovah; and then he adds, before him I have no doubt but that the Prophet here bids the Israelites to raise up their eyes to God, that they might expect from him what was incredible according to the comprehension of men and of the flesh: then before him, that is, when God restores the city, then Go forth shall the line, that is, he will extend the line to the hill Gareb, and surround Goath

He then adds, And the whole valley Some read, "the whole valley shall be holiness to Jehovah:" and it may be suitably taken, that all the places near to the city were to be holy to God; but this verse may be connected with the preceding, as though he said, extended shall be the line to the whole valley of the carcases and of the ashes The word dsn, dashin, means ashes and fatness; but here it is to be taken for ashes; and it is thought that the place was so called, where they were wont to throw the ashes gathered from the altar, after the sacrifices were burnt: as then there was there a great heap of ashes, the place had this name given to it. Another place was also called the place of carcases, because there a host of enemies had been slain by an angel, in the reign of Hezekiah. As then a great and a memorable slaughter had taken place there, it is thought that it received this name, in order that God's favor might remain known to posterity. If then this name became the monument of God's favor, Hezekiah, I have no doubt, was the cause of it.

It is then added, and all the regions to the brook Kidron It is probable enough that the places here named were outside of the city, for we know that the brook Kidron was not within the city. Then he adds, to the corner of the gate of the horses It is thought that through this gate went forth the chariots of the king when he wished to exercise his horses. It might have been the market-place for horses. Conjectures only have place here; for no one knows of a certainty whether the king had a place of exercise for his horses. But this gate looked towards the east. He says that all the places would be holiness to Jehovah; and then he promises them a quiet and a perpetual condition, It shall not be cut off nor destroyed any more for ever; for which it is said by Zechariah, "there shall be no more chrm cherim, destruction." [57]

We now see the design of the Prophet: after having spoken of the return of the people, he adds that the city would again become splendid and large, as it had been; for the land continued in a state of disorder until the restoration of the city, as God had there chosen a habitation for himself. And as the Temple had been built there, it behoved the Israelites, wherever they dwelt, ever to direct their eyes to the Temple and the sanctuary of God, that they might live under his protection. Except, then, the city had been built again, the goodness of God could not have been really enjoyed; for a sort of desolation would have otherwise ever presented itself to the eyes of the people, as the city was as it were the banner under which God protected them. This then is the reason why the Prophet expressly announced this prophecy respecting the future restoration of the city.

Now, when he says that the city would be built to Jehovah, he intimates what was especially expected by the Jews, that that city would again be holy; for if it only flourished in wealth and power like other cities, it would have been but a small comfort to the Israelites. But he points out here a difference between Jerusalem and all heathen cities; for God was, as it were, the architect of that city, as it is said in the Psalms,

"He himself founded it," (Psalm 87:5)

and further,

"His foundations are on the holy mountains,"

and this ought to be understood of himself. (Psalm 87:1) The meaning is, that God would again care for that city, as the Temple would become as it were his royal throne and earthly sanctuary. At the same time when the Prophet affirms that the extent of the city would not be less than it had been, we see that this prophecy must necessarily be referred to the kingdom of Christ: for though Jerusalem before Christ's coming was eminent and surrounded by a triple wall, and though it was celebrated through all the East, as even heathen writers say that it excelled every other city, yet it was never accomplished, that the city flourished as under David and Solomon. [58] We must then necessarily come to the spiritual state of the city, and explain the promise as the grace which came through Christ.

But we must especially notice what is said, that it would be holiness to Jehovah, and also that no ruin or destruction would be dreaded any more. Had the condition of the elect people been the same as that of other nations, the promise of restoration would have been small and of no great moment; for it would have been better for them to dwell in exile where they inhabited a pleasant and fertile country. But the Prophet here commends a privilege with which God had favored the children of Abraham above all other nations, when he adopted them as his peculiar people. There is however to be understood an implied contrast between the profanation which then prevailed, and the sanctification which is here promised. The Jews had so polluted the land that it differed nothing from other countries; and God, as Ezekiel says, had thence migrated, (Ezekiel 8:6) and we know that the Temple was called by the prophets the den of robbers, (Jeremiah 7:11) and that the city was also compared to Sodom and Gomorrah. (Isaiah 1:10) Hence the Prophet here promises that the city, with its whole vicinity, would be holy to God, because God would cleanse it from all the defilements by which it had been polluted: and he also claims this as his own work, for to sanctify is a work peculiar to himself.

The promise of perpetual favor is added, as it is also done by Zechariah; for it would not be sufficient to have God's mercy promised to us for a short time, except its perpetuity were secured. The Prophet then promises now that the course of God's benefits would be permanent;. The city indeed was again destroyed by Titus, and at length wholly demolished by Adrian; but this fact does not militate against this promise; for as we have said, God gave some taste of his favor in the external aspect of the city until Christ came; but after Christ was manifested, the heavenly Jerusalem became the object to be sought, for all the types and shadows then ceased. The perpetuity then of which the Prophet speaks, is that which corresponds with the character of Christ's kingdom, and is therefore spiritual. Moreover, this passage teaches us that the Church will be perpetual, and that though God may permit it to be terribly shaken and tossed here and there, there will yet be ever some seed remaining, as long as the sun and the moon shall shine in the heavens, and the order of nature shall continue; so that all the elements, everything we see with our eyes, bear evidence to the perpetuity of the Church, even that it will ever continue: for though Satan and all the world daily threaten its ruin, yet the Lord will in a wonderful manner preserve it to the end, so that it will never perish. This is the import of the passage. Another prophecy follows.

Footnotes:

[57] The whole of this passage is differently rendered in the early versions and the Targum; some of them evidently wrong and some doubtful. Blayney gives the most literal and most consistent version. I give the following, -- 38. Behold the days are coming, saith Jehovah, That built shall the city be for (or to) Jehovah, From the tower of Hananeel to the gate of the corner: 39. Yea, go forth again shall the measuring line From over against it, over the hill of Oareb, And shall surround Goath 40. And all the valley of the carcases and ashes, And all the fields to the river Kidron, To the corner of the gate of the horses eastward: Holy to Jehovah, it shall not be rooted up, Nor demolished any more for ever. The 38th verse (Jeremiah 31:38) contains a general description; this is particularized in the following verses. The beginning of measuring was to be at "the tower of Hananeel;" hence "from over against it," or before it: the "gate" being feminine cannot be meant; it is then "the tower." As to the word for "fields," the reading of the Keri and of several MSS., countenanced by the Vulg., ought no doubt to be adopted. "Eastward," -- thus the line came round to the same point where it began; for the tower of Hananeel was eastward. But what is referred to in the two last lines? The verbs are in the masculine gender, and "city" is feminine; and there is nothing in the passage with which they can agree except the tower of Hananeel. Then this tower seems to stand here for the rebuilt city; and then rooting up, i.e., undermining the foundations, and demolishing, are suitably applied to a tower. -- Ed.

[58] Some think, such as Gataker and Blayney, that according to the description here given, the dimensions of the city are much larger than what they had ever been before. The "line" was to inclose a part at least of the hill of Gareb, the whole of Goath, supposed to be Golgotha, the valley of the carcases, and the fields of Kidron, all which were formerly without the walls of the city. -- Ed.

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Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889

Appendix xiv. The Law in Messianic Times.
THE question as to the Rabbinic views in regard to the binding character of the Law, and its imposition on the Gentiles, in Messianic times, although, strictly speaking, not forming part of this history, is of such vital importance in connection with recent controversies as to demand special consideration. In the text to which this Appendix refers it has been indicated, that a new legislation was expected in Messianic days. The ultimate basis of this expectancy must be sought in the Old Testament …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Conversion --Varied Phenomena or Experience.
We have spoken of the meaning of this term, inquired into the nature of the change, and noted its essential elements. We have also learned that there are some who do not need it because they are in a converted state, and that all who are not in such a state of Grace, do need conversion, regardless of anything that may or may not have taken place in the past. We inquire now as to the agencies or means by which this change is brought about. For it is a change which man can certainly not effect by his …
G. H. Gerberding—The Way of Salvation in the Lutheran Church

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

Jeremiah
Among those who had hoped for a permanent spiritual revival as the result of the reformation under Josiah was Jeremiah, called of God to the prophetic office while still a youth, in the thirteenth year of Josiah's reign. A member of the Levitical priesthood, Jeremiah had been trained from childhood for holy service. In those happy years of preparation he little realized that he had been ordained from birth to be "a prophet unto the nations;" and when the divine call came, he was overwhelmed with …
Ellen Gould White—The Story of Prophets and Kings

The King in Exile
'And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and His mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy Him. 14. When he arose, he took the young child and His mother by night, and departed into Egypt; 15. And was there until the death of Herod; that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I …
Alexander Maclaren—Expositions of Holy Scripture

"We have an Advocate with the Father, Jesus Christ the Righteous. "
1 John ii. 1.--"We have an advocate with the Father, Jesus Christ the righteous." There is no settlement to the spirit of a sinner that is once touched with the sense of his sins, and apprehension of the justice and wrath of God, but in some clear and distinct understanding of the grounds of consolation in the gospel, and the method of salvation revealed in it. There is no solid peace giving answer to the challenges of the law and thy own conscience, but in the advocation of Jesus Christ, the Saviour …
Hugh Binning—The Works of the Rev. Hugh Binning

The Quotation in Matt. Ii. 6.
Several interpreters, Paulus especially, have asserted that the interpretation of Micah which is here given, was that of the Sanhedrim only, and not of the Evangelist, who merely recorded what happened and was said. But this assertion is at once refuted when we consider the object which Matthew has in view in his entire representation of the early life of Jesus. His object in recording the early life of Jesus is not like that of Luke, viz., to communicate historical information to his readers. …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Lord's Supper Instituted.
(Jerusalem. Evening Before the Crucifixion.) ^A Matt. XXVI. 26-29; ^B Mark XIV. 22-25; ^C Luke XXII. 19, 20; ^F I. Cor. XI. 23-26. ^a 26 And as they were eating, ^f the Lord Jesus in the night in which he was betrayed took bread; 24 and when he had given thanks, { ^b blessed,} ^f he brake it, ^a and he gave to the disciples, and said, ^b Take ye: ^a Take, eat; this is my body. ^f which is ^c given ^f for you: this do in remembrance of me. [As only unleavened bread was eaten during the paschal supper, …
J. W. McGarvey—The Four-Fold Gospel

The First Covenant
"Now therefore, if ye will obey My voice, and keep My covenant, ye shall be a peculiar treasure unto Me."--EX. xix. 5. "He declared unto you His covenant, which He commanded you to perform, even ten commandments."--DEUT. iv. 13.i "If ye keep these judgments, the Lord thy God shall keep unto thee the covenant,"--DEUT. vii. 12. "I will make a new covenant with the house of Israel, not according to the covenant which I made with their fathers, which My covenant they brake."--JER. xxxi. 31, 32. WE have …
Andrew Murray—The Two Covenants

Sanctification.
I. I will remind you of some points that have been settled in this course of study. 1. The true intent and meaning of the law of God has been, as I trust, ascertained in the lectures on moral government. Let this point if need be, be examined by reference to those lectures. 2. We have also seen, in those lectures, what is not, and what is implied in entire obedience to the moral law. 3. In those lectures, and also in the lectures on justification and repentance, it has been shown that nothing is …
Charles Grandison Finney—Systematic Theology