6“My people have become lost sheep;
         Their shepherds have led them astray.
         They have made them turn aside on the mountains;
         They have gone along from mountain to hill
         And have forgotten their resting place.

7“All who came upon them have devoured them;
         And their adversaries have said, ‘We are not guilty,
         Inasmuch as they have sinned against the LORD who is the habitation of righteousness,
         Even the LORD, the hope of their fathers.’

8“Wander away from the midst of Babylon
         And go forth from the land of the Chaldeans;
         Be also like male goats at the head of the flock.

9“For behold, I am going to arouse and bring up against Babylon
         A horde of great nations from the land of the north,
         And they will draw up their battle lines against her;
         From there she will be taken captive.
         Their arrows will be like an expert warrior
         Who does not return empty-handed.

10“Chaldea will become plunder;
         All who plunder her will have enough,” declares the LORD.

11“Because you are glad, because you are jubilant,
         O you who pillage My heritage,
         Because you skip about like a threshing heifer
         And neigh like stallions,

12Your mother will be greatly ashamed,
         She who gave you birth will be humiliated.
         Behold, she will be the least of the nations,
         A wilderness, a parched land and a desert.

13“Because of the indignation of the LORD she will not be inhabited,
         But she will be completely desolate;
         Everyone who passes by Babylon will be horrified
         And will hiss because of all her wounds.

14“Draw up your battle lines against Babylon on every side,
         All you who bend the bow;
         Shoot at her, do not be sparing with your arrows,
         For she has sinned against the LORD.

15“Raise your battle cry against her on every side!
         She has given herself up, her pillars have fallen,
         Her walls have been torn down.
         For this is the vengeance of the LORD:
         Take vengeance on her;
         As she has done to others, so do to her.

16“Cut off the sower from Babylon
         And the one who wields the sickle at the time of harvest;
         From before the sword of the oppressor
         They will each turn back to his own people
         And they will each flee to his own land.

      17“Israel is a scattered flock, the lions have driven them away. The first one who devoured him was the king of Assyria, and this last one who has broken his bones is Nebuchadnezzar king of Babylon. 18“Therefore thus says the LORD of hosts, the God of Israel: ‘Behold, I am going to punish the king of Babylon and his land, just as I punished the king of Assyria. 19‘And I will bring Israel back to his pasture and he will graze on Carmel and Bashan, and his desire will be satisfied in the hill country of Ephraim and Gilead. 20‘In those days and at that time,’ declares the LORD, ‘search will be made for the iniquity of Israel, but there will be none; and for the sins of Judah, but they will not be found; for I will pardon those whom I leave as a remnant.’

21“Against the land of Merathaim, go up against it,
         And against the inhabitants of Pekod.
         Slay and utterly destroy them,” declares the LORD,
         “And do according to all that I have commanded you.

22“The noise of battle is in the land,
         And great destruction.

23“How the hammer of the whole earth
         Has been cut off and broken!
         How Babylon has become
         An object of horror among the nations!

24“I set a snare for you and you were also caught, O Babylon,
         While you yourself were not aware;
         You have been found and also seized
         Because you have engaged in conflict with the LORD.”

25The LORD has opened His armory
         And has brought forth the weapons of His indignation,
         For it is a work of the Lord GOD of hosts
         In the land of the Chaldeans.

26Come to her from the farthest border;
         Open up her barns,
         Pile her up like heaps
         And utterly destroy her,
         Let nothing be left to her.

27Put all her young bulls to the sword;
         Let them go down to the slaughter!
         Woe be upon them, for their day has come,
         The time of their punishment.

28There is a sound of fugitives and refugees from the land of Babylon,
         To declare in Zion the vengeance of the LORD our God,
         Vengeance for His temple.

29“Summon many against Babylon,
         All those who bend the bow:
         Encamp against her on every side,
         Let there be no escape.
         Repay her according to her work;
         According to all that she has done, so do to her;
         For she has become arrogant against the LORD,
         Against the Holy One of Israel.

30“Therefore her young men will fall in her streets,
         And all her men of war will be silenced in that day,” declares the LORD.

31“Behold, I am against you, O arrogant one,”
         Declares the Lord GOD of hosts,
         “For your day has come,
         The time when I will punish you.

32“The arrogant one will stumble and fall
         With no one to raise him up;
         And I will set fire to his cities
         And it will devour all his environs.”

33Thus says the LORD of hosts,
         “The sons of Israel are oppressed,
         And the sons of Judah as well;
         And all who took them captive have held them fast,
         They have refused to let them go.

34“Their Redeemer is strong, the LORD of hosts is His name;
         He will vigorously plead their case
         So that He may bring rest to the earth,
         But turmoil to the inhabitants of Babylon.

35“A sword against the Chaldeans,” declares the LORD,
         “And against the inhabitants of Babylon
         And against her officials and her wise men!

36“A sword against the oracle priests, and they will become fools!
         A sword against her mighty men, and they will be shattered!

37“A sword against their horses and against their chariots
         And against all the foreigners who are in the midst of her,
         And they will become women!
         A sword against her treasures, and they will be plundered!

38“A drought on her waters, and they will be dried up!
         For it is a land of idols,
         And they are mad over fearsome idols.

39“Therefore the desert creatures will live there along with the jackals;
         The ostriches also will live in it,
         And it will never again be inhabited
         Or dwelt in from generation to generation.

40“As when God overthrew Sodom
         And Gomorrah with its neighbors,” declares the LORD,
         “No man will live there,
         Nor will any son of man reside in it.

41“Behold, a people is coming from the north,
         And a great nation and many kings
         Will be aroused from the remote parts of the earth.

42“They seize their bow and javelin;
         They are cruel and have no mercy.
         Their voice roars like the sea;
         And they ride on horses,
         Marshalled like a man for the battle
         Against you, O daughter of Babylon.

43“The king of Babylon has heard the report about them,
         And his hands hang limp;
         Distress has gripped him,
         Agony like a woman in childbirth.

      44“Behold, one will come up like a lion from the thicket of the Jordan to a perennially watered pasture; for in an instant I will make them run away from it, and whoever is chosen I will appoint over it. For who is like Me, and who will summon Me into court? And who then is the shepherd who can stand before Me?” 45Therefore hear the plan of the LORD which He has planned against Babylon, and His purposes which He has purposed against the land of the Chaldeans: surely they will drag them off, even the little ones of the flock; surely He will make their pasture desolate because of them. 46At the shout, “Babylon has been seized!” the earth is shaken, and an outcry is heard among the nations.

Parallel Verses

New American Standard Bible (©1995)
"In those days and at that time," declares the LORD, "the sons of Israel will come, both they and the sons of Judah as well; they will go along weeping as they go, and it will be the LORD their God they will seek.

GOD'S WORD® Translation (©1995)
"In those days and at that time," declares the LORD, "the people of Israel and Judah will cry as they go together to seek the LORD their God.

King James Bible
In those days, and in that time, saith the LORD, the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go, and seek the LORD their God.

Douay-Rheims Bible
In those days, and at that time, saith the Lord, the children of Israel shall come, they and the children of Juda together: going and weeping they shall make haste, and shall seek the Lord their God.

Darby Bible Translation
In those days, and at that time, saith Jehovah, the children of Israel shall come, they and the children of Judah together, going and weeping as they go, and shall seek Jehovah their God.

English Revised Version
In those days, and in that time, saith the LORD, the children of Israel shall come, they and the children of Judah together; they shall go on their way weeping, and shall seek the LORD their God.

Webster's Bible Translation
In those days, and in that time, saith the LORD, the children of Israel shall come, they and the children of Judah together, going and weeping; they shall go, and seek the LORD their God.

World English Bible
In those days, and in that time, says Yahweh, the children of Israel shall come, they and the children of Judah together; they shall go on their way weeping, and shall seek Yahweh their God.

Young's Literal Translation
In those days, and at that time, An affirmation of Jehovah, Come in do sons of Israel, They and sons of Judah together, Going on and weeping they go, And Jehovah their God they seek.

Cross References

Ezra 3:12 Yet many of the priests and Levites and heads of fathers' households, the old men who had seen the first temple, wept with a loud voice when the foundation of this house was laid before their eyes, while many shouted aloud for joy,

Ezra 3:13 so that the people could not distinguish the sound of the shout of joy from the sound of the weeping of the people, for the people shouted with a loud shout, and the sound was heard far away.

Psalm 126:5 Those who sow in tears shall reap with joyful shouting.

Isaiah 11:12 And He will lift up a standard for the nations And assemble the banished ones of Israel, And will gather the dispersed of Judah From the four corners of the earth.

Isaiah 11:13 Then the jealousy of Ephraim will depart, And those who harass Judah will be cut off; Ephraim will not be jealous of Judah, And Judah will not harass Ephraim.

Jeremiah 3:18 "In those days the house of Judah will walk with the house of Israel, and they will come together from the land of the north to the land that I gave your fathers as an inheritance.

Jeremiah 31:6 "For there will be a day when watchmen On the hills of Ephraim call out, 'Arise, and let us go up to Zion, To the LORD our God.'"

Jeremiah 31:9 "With weeping they will come, And by supplication I will lead them; I will make them walk by streams of waters, On a straight path in which they will not stumble; For I am a father to Israel, And Ephraim is My firstborn."

Jeremiah 31:31 "Behold, days are coming," declares the LORD, "when I will make a new covenant with the house of Israel and with the house of Judah,

Jeremiah 33:7 'I will restore the fortunes of Judah and the fortunes of Israel and will rebuild them as they were at first.

Jeremiah 41:6 Then Ishmael the son of Nethaniah went out from Mizpah to meet them, weeping as he went; and as he met them, he said to them, "Come to Gedaliah the son of Ahikam!"

Ezekiel 16:61 "Then you will remember your ways and be ashamed when you receive your sisters, both your older and your younger; and I will give them to you as daughters, but not because of your covenant.

Ezekiel 37:17 "Then join them for yourself one to another into one stick, that they may become one in your hand.

Ezekiel 37:22 and I will make them one nation in the land, on the mountains of Israel; and one king will be king for all of them; and they will no longer be two nations and no longer be divided into two kingdoms.

Hosea 1:11 And the sons of Judah and the sons of Israel will be gathered together, And they will appoint for themselves one leader, And they will go up from the land, For great will be the day of Jezreel.

Hosea 3:5 Afterward the sons of Israel will return and seek the LORD their God and David their king; and they will come trembling to the LORD and to His goodness in the last days.

Hosea 6:1 "Come, let us return to the LORD. For He has torn us, but He will heal us; He has wounded us, but He will bandage us.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 50

In this chapter, and that which follows, we have the judgment of Babylon, which is put last of Jeremiah's prophecies against the Gentiles because it was last accomplished; and when the cup of God's fury went round (25:17) the king of Sheshach, Babylon, drank last. Babylon was employed as the rod in God's hand for the chastising of all the other nations, and now at length that rod shall be thrown into the fire. The destruction of Babylon by Cyrus was foretold, long before it came to its height, by Isaiah, and now again, when it has come to its height, by Jeremiah; for, though at this time he saw that kingdom flourishing "like a green bay-tree," yet at the same time he foresaw it withered and cut down. And as Isaiah's prophecies of the destruction of Babylon and the deliverance of Israel out of it seem designed to typify the evangelical triumphs of all believers over the powers of darkness, and the great salvation wrought out by our Lord Jesus Christ, so Jeremiah's prophecies of the same events seem designed to point at the apocalyptic triumphs of the gospel church in the latter days over the New-Testament Babylon, many passages in the Revelation being borrowed hence. The kingdom of Babylon being much larger and stronger than any of the kingdoms here prophesied against, its fall was the more considerable in itself; and, it having been more oppressive to the people of God than any of the other, the prophet is very copious upon this subject, for the comfort of the captives; and what was foretold in general often before (25:12 and 27:7) is here more particularly described, and with a great deal of prophetic heat as well as light. The terrible judgments God had in store for Babylon, and the glorious blessings he had in store for his people that were captives there, are intermixed and counterchanged in the prophecy of this chapter; for Babylon was destroyed to make way for the turning again of the captivity of God's people. Here is, I. The ruin of Babylon (v. 1-3, 9-16, 21-32, and 35-46). II. The redemption of God's people (v. 4-8, 17-20, and 33, 34). And these being set the one against the other, it is easy to say which one would choose to take one's lot with, the persecuting Babylonians, who, though now in pomp, are reserved for so great a ruin, or the persecuted Israelites, who, though now in thraldom, are reserved for so great a glory.

Verses 1-8

I. Here is a word spoken against Babylon by him whose works all agree with his word and none of whose words fall to the ground. The king of Babylon had been very kind of Jeremiah, and yet he must foretel the ruin of that kingdom; for God's prophets must not be governed by favour or affection. Whoever are our friends, if, notwithstanding, they are God's enemies, we dare not speak peace to them. 1. The destruction of Babylon is here spoken of as a thing done, v. 2. let it be published to the nations as a piece of news, true news, and great news, and news they are all concerned in; let them hang out the flag, as is usual on days of triumph, to give notice of it; let all the world take notice of it: Babylon is taken. Let God have the honour of it, let his people have the comfort of it, and therefore do not conceal it. Take care that it be known, that the Lord may be known by those judgments which he executes, Ps. 9:16. 2. It is spoken of as a thing done thoroughly. For, (1.) The very idols of Babylon, which the people would protect with all possible care, and from which they expected protection, shall be destroyed. Bel and Merodach were their two principal deities; they shall be confounded, and the images of them broken to pieces. (2.) The country shall be laid waste (v. 3) out of the north, from Media, which lay north of Babylon, and from Assyria, through which Cyrus made his descent upon Babylon; thence the nation shall come that shall make her land desolate. Their land was north of the countries that they destroyed, who were therefore threatened with evil from the north (Omne malum ab aquilone-Every evil comes from the north); but God will find out nations yet further north to come upon them. The pomp and power of old Rome were brought down by northern nations, the Goths and Vandals.

II. Here is a word spoken for the people of God, and for their comfort, both the children of Israel and of Judah; for many there were of the ten tribes that associated with those of the two tribes in their return out of Babylon. Now here,

1. It is promised that they shall return to their God first and then to their own land; and the promise of their conversion and reformation is that which makes way for all the other promises, v. 4, 5. (1.) They shall lament after the Lord (as the whole house of Israel did in Samuel's time, 1 Sa. 7:2); they shall go weeping. These tears flow not from the sorrow of the world as those when they went into captivity, but from godly sorrow; they are tears of repentance for sin, tears of joy for the goodness of God, in the dawning of the day of their deliverance, which, for aught that appears, does more towards the bringing of them to mourn for sin than all the calamities of their captivity; that prevails to lead them to repentance when the other did not prevail to drive them to it. Note, It is a good sign that God is coming towards a people in ways of mercy when they begin to be tenderly affected under his hand. (2.) They shall enquire after the Lord; they shall not sink under their sorrows, but bestir themselves to find out comfort where it is to be had: They shall go weeping to seek the Lord their God. Those that seek the Lord must seek him sorrowing, as Christ's parents sought him, Lu. 2:48. And those that sorrow must seek the Lord, and then their sorrow shall soon be turned into joy, for he will be found of those that so seek him. They shall seek the Lord as their God, and shall now have no more to do with idols. When they shall hear that the idols of Babylon are confounded and broken it will be seasonable for them to enquire after their own God and to return to him who lives for ever. Therefore men are deceived in false gods, that they may depend on the true God only. (3.) They shall think of returning to their own country again; they shall think of it not only as a mercy, but as a duty, because there only is the holy hill of Zion, on which once stood the house of the Lord their God (v. 5): They shall ask the way to Zion with their faces thitherward. Zion was the city of their solemnities; they often thought of it in the depth of their captivity (Ps. 137:1); but, now that the ruin of Babylon gave them some hopes of a release, they talk of nothing else but of going back to Zion. Their hearts were upon it before, and now they set their faces thitherward. They long to be there; they set out for Zion, and resolve not to take up short of it. The journey is long and they know not the road, but they will ask the way, for they will press forward till they come to Zion; and, as they are determined not to turn back, so they are in care not to miss the way. This represents the return of poor souls to God. Heaven is the Zion they aim at as their end; on this they have set their hearts; towards this they have set their faces, and therefore they ask the way thither. They do not ask the way to heaven and set their faces towards the world; nor set their faces towards heaven and go on at a venture without asking the way. But in all true converts there are both a sincere desire to attain the end and a constant care to keep in the way; and a blessed sight it is to see people thus asking the way to heaven with their faces thitherward. (4.) They shall renew their covenant to walk with God more closely for the future: Come, and let us join ourselves to the Lord in a perpetual covenant. They had broken covenant with God, had in effect separated themselves from him, but now they resolve to join themselves to him again, by engaging themselves afresh to be his. Thus, when backsliders return, they must do their first works, must renew the covenant they first made; and it must be a perpetual covenant, that must never be broken; and, in order to that, must never be forgotten; for a due remembrance of it will be the means of a due observance of it.

2. Their present case is lamented as very sad, and as having been long so: "My people" (for he owns them as his now that they are returning to him) "have been lost sheep (v. 6); they have gone from mountain to hill, have been hurried from place to place, and could find no pasture; they have forgotten their resting-place in their own country and cannot find their way to it." And that which aggravated their misery was, (1.) That they were led astray by their own shepherds, their own princes and priests; they turned them from their duty, and so provoked God to turn them out of their own land. It is bad with a people when their leaders cause them to err, when those that should direct them, and when those that should secure and advance their interests are the betrayers of them. (2.) That in their wanderings they lay exposed to the beasts of prey, who thought they were entitled to them, as waifs and strays that had no owner (v. 7); it is with them as with wandering sheep, all that found them have devoured them and made a prey of them; and when they did them the greatest injuries they laughed at them, telling them it was what their own prophets had many a time told them they deserved; that was far from justifying those who did them wrong, yet they bantered them with this excuse, We offend not, because they have sinned against the Lord; but they could not pretend that they had sinned against them. And see what notion they had of the Lord they had sinned against, not as the only true and living God, but only as the habitation of justice and the hope of their fathers; they had put a contempt upon the temple and upon the tradition of their ancestors, and therefore deserved to suffer these hard things. And yet it was indeed an aggravation of their sin, and justified God, though it did not justify their adversaries in what was done to them, that they had forsaken the habitation of justice and him that was the hope of their fathers.

3. They are called upon to hasten away, as soon as ever the door of liberty was opened to them (v. 8): "Remove, not only out of the borders, but out of the midst of Babylon; though you be ever so well seated there, think not to settle there, but hasten to Zion, and be as the he-goats before the flocks; strive which shall be foremost, which shall lead in so good a work:" a he-goat is comely in going (Prov. 30:31) because he goes first. It is a graceful thing to be forward in a good work and to set others a good example.

Calvin's Commentary

4. In those days, and in that time, saith the LORD, the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go, and seek the LORD their God.

4. Diebus illis et tempore illo (sed t proprie significat condictum aut proefixum tempus,) dicit Jehova, venient filii Israel ipsi, et filii Jehudah simul, eundo et flendo venient, et Jehovam Deum suum quaerent.

The Prophet now explains more clearly the purpose of God, that in punishing so severely the Chaldeans, his object was to provide for the safety of his Church. For had Jeremiah spoken only of vengeance, the Jews might have still raised an objection and said, "It will not profit us at all, that God should be a severe judge towards our enemies, if we are to remain under their tyranny." Then the Prophet shews that the destruction of Babylon would be connected with the deliverance of the chosen people; and thus he points out, as it were by the finger, the reason why Babylon was to be destroyed, even for the sake of the chosen people, so that the miserable exiles may take courage, and not doubt but that God would at length be propitious, as Jeremiah had testified to them, having, as we have seen, prefixed the term of seventy years. He was derided by the Jews, who had so habituated themselves to hardness of heart, that they counted as nothing, or at least regarded as fables, all the reproofs and threatenings of God, and also gave heed, as we have seen, to the flatteries of the false prophets.

Jeremiah now promises that God would be their liberator after the time of exile had passed, of which he had spoken. Thus we perceive the design of this passage, in which the Prophet, after having referred to the destruction of Babylon, makes a sudden transition, and refers to God's mercy, which he would show to the Jews after they had suffered a just punishment: In those days, he says, and at that time -- he adds the appointed time, that the Jews might not doubt but that the Chaldeans would be subdued, because God had appointed them to destruction.

He says, Come shall the children of Israel, they and the children of Judah together; and he says this, that they might still suspend their desires. He commends here the greatness of God's favor, because the condition of the Church would be better after the exile than it was before. The ten tribes, as we know, had separated from the kingdom of Judah; and that separation was as it were the tearing asunder of the body. For God had adopted the seed of Abraham for this end, that they might be one body under one head; but they willfully made a defection, so that both kingdoms became mutilated. The kingdom of Israel became indeed accursed, for it had separated from the family of David, and this separation was in a manner an impious denial of God. As then the children of Israel had alienated themselves from the Church, and the kingdom of the ten tribes had become spurious, their condition was doubtless miserable (though the Jews as well as the Israelites were alike inebriated with their own lusts).

But what does our Prophet now say? They shall return together, the children of Israel and the children of Judah; that is, God will not only gather the dispersed, but will also apply such a remedy, that there will no more be any separation; but that on the contrary a brotherly concord will prevail between the ten tribes and the tribe of Judah, when God shall restore them again to himself. We now then perceive what the Prophet had in view: there is, indeed, here an implied comparison between their former state and that which they could yet hardly hope for, after their return from exile; for there is nothing better than brotherly concord, as it is said in the Psalms,

"How good and how pleasant it is for brethren
to dwell together in unity." (Psalm 133:1)

For the kingdom and the priesthood, the pledges, as it were, of the people's safety, could not stand together, without the union of the Israelites with the Jews. But they had been long alienated from one another, so that the chief favor of God had been extinguished by this separation. The Prophet says now, that they would come together.

And he adds, Going and weeping they shall come This may seem contrary to what is said in the Psalms,

"Going they shall go, and weep as those who sow; but coming they shall come with joy, carrying their handfuls." (Psalm 126:6)

The Prophet says here, that they shall come with tears. How can these two things be consistent? even because weeping may be taken for that which flows from joy or from admiration; for we know that tears gush out not only through sorrow, but also through rejoicing; and further, when anything unexpected happens, tears will flow from our eyes. We can then take the Prophet's words in this sense, that they would come weeping, because they would then find God merciful to them. But it is better to regard sorrow as simply meant; and the two things may be thus reconciled, -- that the Jews would come with joy, and also with sorrow, not only because the memory of their exile could not be immediately obliterated from their minds, but because it behooved them to remember their sins: they saw the Temple overthrown, the land wasted -- sights sufficient to draw tears a hundred times from the hardest. On one side there were reasons for joy; and on the other, reasons for tears. We know that there were tears shed; for the Prophet Haggai expressly tells us, that the old men, who had seen the former Temple, were much cast down, because there was then no such glory as they had seen. (Haggai 2.)

However this may have been, the Prophet means, that though the return would not be without many troubles, yet the Jews would come; coming, he says, they shall come, that is, going they shall go, and weep, as it is said in the Psalms, that they would come through desert and dry places. (Psalm 84:6.) The meaning then is, that though the journey would be hard and laborious, yet the Jews would return with alacrity into their own country, so that no labors would so fatigue them as to make them to desist from their course.

He subjoins the main thing, that they would come to seek their God Their change of place would have been useless, had they not come animated with the desire of worshipping God; for the worship had ceased during the time of exile, as it is said again in another Psalm,

"How shall we sing songs to our God in a foreign land?" (Psalm 137:4)

Then the Prophet here reminds them, that God's favor would be real and complete, because the Jews would not only return to their own country, so as to possess it, but that they would also set up the worship of God, and dwell as it were under his protection. It follows --

Links

Jeremiah 50 Commentaries: Barnes • Calvin • Clarke • Darby • Gill • Geneva • Guzik • JFB • Keil / Delitzsch • KJV Translators' • Henry's Concise • Matthew Henry • Scofield • TSK • Wesley

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Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it …
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"And Moses returned unto the Lord and said. Oh! this people have sinned a great sin, and have made them gods of gold. Yet now, if thou--wilt, forgive their sin; and if not, blot me, I pray they, out of thy book which than hast written." In the preceding discourse we endeavored to show that the idea of being willing to be damned for the glory of God is not found in the text--that the sentiment is erroneous and absurd--then adduced the constructions which have been put on the text by sundry expositors, …
Andrew Lee et al—Sermons on Various Important Subjects

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting

The Old Testament Canon from Its Beginning to Its Close.
The first important part of the Old Testament put together as a whole was the Pentateuch, or rather, the five books of Moses and Joshua. This was preceded by smaller documents, which one or more redactors embodied in it. The earliest things committed to writing were probably the ten words proceeding from Moses himself, afterwards enlarged into the ten commandments which exist at present in two recensions (Exod. xx., Deut. v.) It is true that we have the oldest form of the decalogue from the Jehovist …
Samuel Davidson—The Canon of the Bible

"If So be that the Spirit of God Dwell in You. Now if any Man have not the Spirit of Christ, He is None of His. "
Rom. viii. 9.--"If so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." "But will God in very deed dwell with men on the earth?" 2 Chron. vi. 18. It was the wonder of one of the wisest of men, and indeed, considering his infinite highness above the height of heavens, his immense and incomprehensible greatness, that the heaven of heavens cannot contain him, and then the baseness, emptiness, and worthlessness of man, it may be a wonder to the …
Hugh Binning—The Works of the Rev. Hugh Binning

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join …
Hugh Binning—The Works of the Rev. Hugh Binning

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

The Godly are in Some Sense Already Blessed
I proceed now to the second aphorism or conclusion, that the godly are in some sense already blessed. The saints are blessed not only when they are apprehended by God, but while they are travellers to glory. They are blessed before they are crowned. This seems a paradox to flesh and blood. What, reproached and maligned, yet blessed! A man that looks upon the children of God with a carnal eye and sees how they are afflicted, and like the ship in the gospel which was covered with waves' (Matthew 8:24), …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Saved by Grace;
OR, A DISCOURSE OF THE GRACE OF GOD: SHOWING-- I. WHAT IT IS TO BE SAVED. II. WHAT IT IS TO BE SAVED BY GRACE. III. WHO THEY AEE THAT ABE SAVED BY GRACE. IV. HOW IT APPEARS THAT THEY ARE SAVED BY GRACE. V. WHAT SHOULD BE THE REASON THAT GOD SHOULD CHOOSE TO SAVE SINNERS BY GRACE RATHER THAN BY ANY OTHER MEANS. ADVERTISEMENT BY THE EDITOR. THIS admirable Treatise upon the most important of all subjects, that of the soul's salvation, was first published in a pocket volume, in the year 1675. This has …
John Bunyan—The Works of John Bunyan Volumes 1-3

Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions …
John Cunningham—The Ordinance of Covenanting

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious …
John Edgar McFadyen—Introduction to the Old Testament