21<\/strong>. Cf. Eze 20:9<\/span>; Eze 20:14<\/span>.<\/p>\n I had pity for mine holy name – <\/B>Render it: I had a pitiful regard to Mine Holy Name.<\/P><\/p>\n Eze 36:21-24<\/span><\/p>\n I had pity for Mine holy name.<\/em><\/p>\n<\/p>\n Gods motive in salvation<\/strong><\/p>\n There is a land lying beneath a burning sky where the fields are seldom screened by a cloud, and almost never refreshed by a shower; and yet Egypt–for it is of it I speak–is as remarkable for the fertile character of its soil as for the hoar antiquity of its history. At least, it was so in days of old, when hungry nations were fed by its harvests, and its fields were the granaries of ancient Rome. Powers so prolific Egypt owed to the Nile; a river whose associations carry us upward to the beginning of all human history; on whose banks, in the tombs of forgotten kings, stand the proudest monuments of human vanity; the very name of which recalls some of the grandest scenes that have been acted on the stage of time. From the earliest ages the source of the Nile was regarded with intensest interest. Whence it sprung and how its annual flood was swelled were the subjects of eager but ungratified curiosity. One traveller after another had attempted to reach its cradle, and had failed or fallen in the enterprise; and when–travelling along its banks, from the shore where, by many months, it disgorged its waters into the sea, till its ample volume had shrunk into the narrowness of a mountain stream–our hardy countryman, boldly facing many dangers and difficulties, at length stood beside the long-sought fountain, this achievement won him an immortal reputation. How he enjoyed his triumph, as he sat down by the cradle of a river which had fed the millions of successive generations, and in days of famine long gone by had saved the race which gave a Redeemer to the world! Now, what this river, which turns barren sand into the richest soil, is to Egypt, the Gospel of Jesus Christ is to the world. And if it be interesting to trace the Nile to its mountain source, how much more interesting to explore the stream of eternal life, and trace it upward till we have reached its fountain. Bruce discovered, or thought he had discovered, the springs of Egypts river, among cloud-capped mountains, at an elevation of many thousand feet above the plains they watered. All great rivers, Unlike some great men who have been born in lowly circumstances, boast a lofty descent. It is after the traveller has left smiling valleys far beneath him, and toiling along rugged glens, and pressing through deep mountain gorges, at length reaches the chili shores of an icy sea, that he stands at the source of the Alpine river, which, cold as the snows that feed it, and a full-grown stream at its birth, rushes out from the caverns of the hollowed glacier. Yet such a river in the loftiness of its birth place is but an humble image of salvation. The stream of mercy flows from the throne of the Eternal; and here we seem to stand by its majestic and mysterious fountain; in contemplating the words of the text, we look upon its spring–I do this for Mine holy names sake.<\/p>\n Man an object of Divine mercy<\/strong><\/p>\n 1. <\/strong>To tell man that he has no merit is no doubt a humbling statement. It lays the loftiest, self-sufficient sinner in the dust. Yes, this doctrine, like death, is the true leveller. It puts all men on the same platform before a holy God. It sets crowned kings as low as beggars, honest men with rogues and thieves, and the strictest virtue, virtue which the breath of suspicion never sullied, alongside of base and brazen-faced iniquity. God pronounces our righteousness–observe, not our wickednesses, but our devotions, our charities, our costliest sacrifices, our most applauded services–to be filthy rags. Trust not therefore to them. What man in his senses would think of going to court in rags, in rags to wait upon a king? Nor think that the righteousness of the Cross was wrought to patch up these; to supplement, as some say, what is either defective or altogether awanting in our personal merits. Nor fancy, like some who would embrace a Saviour and yet keep their sins, that you may wear these rags beneath His righteousness. God says of every sinner whom Faith has conducted to Jesus, Take away the filthy garments from him, Behold I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.<\/p>\n 2. <\/strong>If this doctrine is humbling to human pride, it is full of encouragement to the lowly penitent. It lays me low in the dust, but it is to lift me up. It throws me on the ground, that, like Antaeus, the giant of fable, I may rise stronger than I fell.<\/p>\n The conversion of Israel<\/strong><\/p>\n 1<\/strong>. <\/em><\/strong>The first point to be noticed, and the one most characteristic of Ezekiel, is the Divine motive for the redemption of Israel–Jehovahs regard for His own name. The name of God is that by which He is known amongst men. It is more than His honour or reputation, although that is included in it, according to Hebrew idiom; it is the expression of His character or His personality. To act for His names sake, therefore, is to act so that His true character may be more fully revealed, and so that mens thoughts of Him may more truly correspond to that which in Himself He is. What is meant to be excluded by the expression not for your sakes All that it necessarily implies is, not for any good that I find in you. It is a protest against the idea of Pharisaic self-righteousness that a man may have a legal claim upon God through his own merits. The truth here taught is, in theological language, the sovereignty of the Divine grace. A profound sense of human sinfulness will always throw the mind back on the idea of God as the one immovable ground of confidence in the ultimate redemption of the individual and the world. When the doctrine is pressed to the conclusion that God saves men in spite of themselves, and merely to display His power over them, it becomes false and pernicious, and, indeed, self-contradictory. But so long as we hold fast to the truth that God is love, and that the glory of God is the manifestation of His love, the doctrine of the Divine sovereignty only expresses the unchangeableness of that love and its final victory over the sin of the world.<\/p>\n 2. <\/strong>The intellectual side of the conversion of Israel is the acceptance of that idea of God which to the prophet is summed up in the name of Jehovah. This is expressed in the standing formula which denotes the effect of all Gods dealings with men–They shall know that I am Jehovah. The prophet here regards conversion as a process wholly carried through by the operation of Jehovah on the mind of the people; and what we have next to consider is the steps by which this great end is accomplished. They are these two–forgiveness and regeneration.<\/p>\n 3. <\/strong>The forgiveness of sins is denoted by the symbol of sprinkling with clean water. But it must not be supposed that this isolated figure is the only form in which the doctrine appears in Ezekiels exposition of the process of salvation. On the contrary, forgiveness is the fundamental assumption of the whole argument, and is present in every promise of future blessedness to the people. For the Old Testament idea of forgiveness is extremely simple, resting as it does on the analogy of forgiveness in human life. The spiritual fact which constitutes the essence of forgiveness is the change in Jehovahs disposition towards His people, which is manifested by the renewal of those indispensable conditions of national well-being which in His anger He had taken away. The restoration of Israel to its own land is thus not simply a token of forgiveness, but the act of forgiveness itself, and the only form in which the fact could be realised in the experience of the nation. In this sense the whole of Ezekiels predictions of the Messianic deliverance and the glories that follow it are one continuous promise of forgiveness, setting forth the truth that Jehovahs love to His people persists in spite of their sin, and works victoriously for their redemption and restoration to the full enjoyment of His favour. In urging individuals to prepare for the coming of the kingdom of God he makes repentance a necessary condition of entering it; but in describing the whole process of salvation as the work of God he makes contrition for sin the result of reflection on the goodness of Jehovah already experienced in the peaceful occupation of the land of Canaan.<\/p>\n 4. <\/strong>The idea of regeneration is very prominent in Ezekiels teaching.<\/p>\n (1)<\/strong> The need for a radical change in the national character was impressed on him by the spectacle which he witnessed daily of evil tendencies and practices persisted in, in spite of the clearest demonstration that they were hateful to Jehovah and had been the cause of the nations calamities. And he does not ascribe this state of things merely to the influence of tradition and public opinion and evil example, but traces it to its source in the hardness and corruption of the individual nature. In exhorting individuals to repentance, Ezekiel calls on them to make themselves a new heart and a new spirit, meaning that their repentance must be genuine, extending to the inner motives and springs of action, and not be confined to outward signs of mourning. But in other connections the new heart and spirit is represented as a gift, the result of the operation of the Divine grace. Closely connected with this, perhaps only the same truth in another form, is the promise of the outpouring of the Spirit of God. The general expectation of a new supernatural power infused into the national life in the latter days is common in the prophets (Hos 14:5<\/span>; Isa 32:15<\/span>). But no earlier prophet presents the idea of the Spirit as a principle of regeneration with the precision and clearness which the doctrine assumes in the hands of Ezekiel. What in Hosea and Isaiah may be only a Divine influence, quickening and developing the flagging spiritual energies of the people, is here revealed as a creative power, the source of a new life, and the beginning of all that possesses moral or spiritual worth in the people of God.<\/p>\n 5. <\/strong>Note the two-fold effect of these operations of Jehovahs grace in the religious and moral condition of the nation.<\/p>\n (1)<\/strong> A new readiness and power of obedience to the Divine commandments. Like the apostle, they will not only consent unto the law that it is good; but in virtue of the new Spirit of life given to them, they will be in a real sense free from the law, because the inward impulse of their own regenerate nature will lead them to fulfil it perfectly. Shame and self-loathing on account of past transgressions.<\/p>\n 6. <\/strong>This outline of the prophets conception of salvation illustrates the truth of the remark that Ezekiel is the first dogmatic theologian. Although the final remedy for the sin of the world had not yet been revealed, the scheme of redemption disclosed to Ezekiel agrees with much of the teaching of the New Testament regarding the effects of the work of Christ on the individual. (John Skinner, M. A.<\/em>)<\/p>\n I had pity; <\/B>I spared them, who in captivity continued to sin greatly against me, and for which sins I had just cause to cut them off; but I had pity. <\/P> For mine holy name; <\/B>for my own sake, and for the glory of my name: had I destroyed them, the heathen would have concluded against my omnipotence and my truth. I preserved, I reduced, I re-established them for the honour of my mercy, truth, and power. <\/P> <\/p>\n 21. I had pity for mine holyname<\/B>that is, I felt pity for it; God’s own name, sodishonored, was the primary object of His pitying concern; then Hispeople, secondarily, through His concern for it [FAIRBAIRN].<\/P><\/p>\n But I had pity for my holy name<\/strong>,…. Had pity on the Jews for his name’s sake, and not theirs; or he had a tender concern for his own honour and glory:<\/p>\n which the house of Israel had profaned among the Heathen, whither they went<\/strong>; and therefore was resolved to take a method for the glorifying of it, and that in a way of special grace and mercy to his people;<\/p>\n [See comments on Eze 36:20]<\/span>.<\/p>\n (21) Pity for mine holy name<\/strong>.The meaning of this has been already explained in the Note on the previous verse; and in the following verses it is emphasised that God would restore His people, not for their sakes, but for His own.<\/p>\n God Will Restore His Reputation By What He Will Do In Returning the People to the Land and Pouring Out His Spirit on Them ( Eze 36:21-38<\/strong><\/span><\/strong> ).<\/p>\n <\/strong><\/p>\n “But I had pity for my holy name, which the house of Israel had profaned among the nations to which they went. Therefore say to the house of Israel, Thus says the Lord Yahweh, I do not act for your sake, O house of Israel, but for my holy name which you have profaned among the nations to which you went. And I will sanctify my great name which has been profaned among the nations, which you have profaned in the midst of them, and the nations will know that I am Yahweh,” says the Lord Yahweh, “when I am sanctified in you before their eyes.”<\/p>\n A ‘holy name’ is a name set apart by its uniqueness, distinctiveness and power, as well as by its righteousness. But none of this was apparent to the nations as a direct result of what had happened to Israel. They saw rather the opposite. So Yahweh was about to act so that the nations would recognise both His uniqueness, distinctiveness and power, and His righteousness. His uniqueness, distinctiveness and power because of the restoration of His people, and His power because of what he would do in them, and His righteousness because they would recognise why Israel had been expelled from the land, and would see the new righteousness resulting from the activity of Yahweh.<\/p>\n This brings out how Israel had failed so badly in their responsibility to be a kingdom of priests to the nations (Exo 19:6<\/span>). They had instead profaned His name before the world. But it was important for the world to know the living God, the Creator. So Yahweh Himself would perform the function of revealing Himself to the nations by His activities on Israel. He did not do it for their sakes but for the world’s sake, so that the world might know Him as He is.<\/p>\n His name would be set apart as holy and distinctive by two things. By the restoring of His people to their land, a land which He had ensured would still be available to them when they returned, and by indwelling His Spirit within their lives in a total moral transformation. These were two separate activities, and certainly there is no reason to argue that the second would only happen once (and indeed the first has also happened more than once). In a sense it would be a continual process through which He would separate out a people for Himself.<\/p>\n ‘I do not act for your sake.’ This is a vital lesson to learn. They, and we, deserved nothing. They had failed Him in every direction, and they had failed themselves. But far more important than them, and us, is that God should be known and revealed to the world. Without that there could be no salvation, no deliverance. Without that the saving purposes of God would fail. So by their own folly Israel had ceased to be important except as a means by which the world could see the glory and love of God, for they had forfeited their right to any privilege. That is why the concentration had now to be on redeeming the situation by using them as a means to reveal that love and glory.<\/p>\n Eze 36:21<\/span><\/em><\/strong>. <\/strong>But I had pity<\/em><\/strong><\/strong> I will therefore spare, for mine holy name, which the house of Israel hath, <\/em>&c. Houbigant. <\/p>\n See, Reader, and mark the blessed cause, for it runs through the whole Bible; the Lord’s motives in redemption-work. The glory of Jehovah is the first, and last, and ultimate design of Jehovah, in all his dispensations, both in providence and grace; in creation and redemption. So saith that song John heard from heaven. Rev 4:11<\/span> . Jesus had an eye to his people in redemption: but the zeal to his Father’s glory was the great predisposing cause of all. Psa 69:9<\/span> .<\/p>\n <\/p>\n <\/em><\/p>\n Eze 36:21 But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went.<\/p>\n <\/em><\/p>\n Ver. 21. But I had pity for my holy name.<\/strong> ] So he hath still, or else it would be wide enough with us. Some render it, I spared, or tendered, mine holy name; and, to free it from those imputations, I freely forgave my people, and re-established them.<\/p>\n I had pity, &c. See Eze 20:9, Eze 20:14, Eze 20:22. <\/p>\n The prophet had been bringing many heavy charges against Gods people, had been thundering out the most tremendous threatenings against them. God was angry with them on account of sin. The chapter is full of dreadful utterances, enough to make one tremble as he reads them. And on a sudden the note altogether changes, and the prophet of thunder becomes the prophet of consolation. Free grace follows like a clear shining after the rain.<\/p>\n Eze 36:21-28. But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went. Therefore say unto the house of Israel, Thus saith the LORD GOD; I do not this for your sakes, O house of Israel, but for mine holy names sake, which ye have profaned among the heathen, whither ye went. And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the Lord, saith the Lord GOD, when I shall be sanctified in you before their eyes. For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land.<\/p>\n Here, indeed, is matchless grace that these very people who for their sins were banished from their land, and who in their exile added to their sin by the way in which they blasphemed God those very people are to be brought back, and the mercy of God is so to be displayed in them that, in the very people who blasphemed Gods name, God shall be held in honour.<\/p>\n Eze 36:25-26. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.<\/p>\n Now notice that all this was spoken to persons who had no desire for these blessings. If they had had a desire for them, their hearts could not be considered to be stony, but they were set against God; they were his enemies; and yet he makes this solemn declaration in the sovereignty of his grace that he will give them a new heart and a right spirit. There may be some in this house tonight, and I pray there may, who are strangers to the God of Israel, who, if they know aught concerning his Son only know enough to oppose him. May Gods eternal omnipotence work in them mightily that a new heart and a right spirit may be given them tonight according to that ancient word, I am found of them that sought me not. He can come and make them a people that were not a people. Oh! that his grace would do so now.<\/p>\n Eze 36:27. And I will put my spirit within you,<\/p>\n Not only a new spirit, but my Spirit. God himself shall come and dwell in those hearts which once were a receptacle for the devil.<\/p>\n Eze 36:27-28. And cause you to walk in my statutes, and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God.<\/p>\n He who talks in this sovereign way is God himself. He first made the world as he pleased, and in the second new creation he doeth as he will, having power over us as the potter has over his clay. This is promised to the Jewish people, but it is also fulfilled in multitudes of others where God in the same sovereign way works out the purposes of his love.<\/p>\n Eze 36:29. I will also save you from all your uncleannesses: and I will call for the corn, and will increase it, and lay no famine upon you.<\/p>\n Temporal mercies shall follow where spiritual mercies are given.<\/p>\n Eze 36:30-36. And I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the heathen. Then shall ye remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight for your iniquities and for your abominations. Not for your sakes do I this, saith the Lord GOD, be it known unto you: be ashamed and confounded for your own ways, O house of Israel. Thus saith the Lord GOD; In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities, and the wastes shall be builded. And the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by. And they shall say, This land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are become fenced, and are inhabited. Then the heathen that are left round about you shall know that I the LORD build the ruined places, and plant that that was desolate: I the LORD have spoken it, and I will do it.<\/p>\n Prayer will always go with the divine working. Where God means to save, he sets men praying. Those who are saved intercede for others, and others who as yet are unsaved feel the need of the blessing and begin to cry for it, and the blessing comes. As the black cloud forebodes the shower, so doth the gathering spirit of prayer always foretoken the coming blessing. Heaven and earth may pass away, but the memorial of Jehovah always is The God that heareth prayer. He is the God whose arm is always moved by the prayer of man. Did not Moses stand between them and vengeance, so that God said, Let me alone, as if he had said, I cannot destroy them while you pray? Did not Elijah open and shut the windows of heaven by his prayer? Nothing is impossible to those who know how believingly to inquire of God.<\/p>\n Eze 36:37. Thus saith the Lord GOD; I will yet for this be enquired of by the house of Israel, to do it for them; I will increase them with men like a flock.<\/p>\n Take up this promise, members of this Church, and urge it before God that he would give us not few additions, but many, very many. I will increase them with men like a flock.<\/p>\n Eze 36:38. As the holy flock, as the flock of Jerusalem in her solemn feasts;<\/p>\n When a great number of lambs would be brought up to Jerusalem for them to keep the Passover with, a great and countless company. Oh! that such additions may be given to the Church!<\/p>\n Eze 36:38. So shall the waste cities be filled with flocks of men: and they shall know that I am the LORD. <\/p>\n This exposition consisted of readings from Psa 50:14-23; Eze 36:21-38.<\/p>\n Eze 20:9, Eze 20:14, Eze 20:22, Deu 32:26, Deu 32:27, Psa 74:18, Isa 37:35, Isa 48:9 <\/p>\n Reciprocal: 1Ki 20:28 – therefore will Psa 31:3 – for thy Isa 9:7 – The zeal Eze 20:44 – when I Eze 39:7 – and I will Eze 39:25 – Now will Mal 1:12 – ye have<\/p>\n Eze 36:21. The house of Israel was reproached by being taken captive among the heathen, and also the holy name of God was profaned by the situation. Hence He was concerned from that double viewpoint and decreed to reverse the conditions in time.<\/p>\n Eze 36:21-23. But I had pity for my holy name That is, as it is expressed Eze 20:9, I wrought for my names sake, that it should not be polluted, or brought into disgrace, among the heathen: I preserved, reformed, brought back my people from captivity, and re-established them in their own land, for the honour of my mercy, truth, and power. Say, I do not do this for your sakes, &c. The promises I make in your favour are not owing to any desert of yours, but purely to vindicate my own honour. And I will sanctify my great name, &c. I will give illustrious proofs of my power and goodness, and vindicate my honour from the reproaches with which it hath been blasphemed among the heathen, upon the occasion of your evil doings and your sufferings. And the heathen shall know that I am the Lord The return of the Jews from the Babylonish captivity was taken notice of by the heathen as a signal instance of Gods providence toward them, as appears from Psa 126:2. And their general conversion, and future restoration to their own land, will be a much more remarkable proof of Gods fulfilling the promises made to their fathers; so that the heathen themselves will be compelled to observe and acknowledge it: see Eze 37:28. When I shall be sanctified in you before your eyes When, by means of the wonderful power and goodness which I shall manifest in your restoration, they shall be convinced that I am indeed the living and true God.<\/p>\n 36:21 But I had pity for my holy {l} name, which the house of Israel had profaned among the nations, to which they went.<\/p>\n (l) And therefore would not permit my Name to be had in contempt, as the heathen would have reproached me, if I had allowed my Church to perish.<\/p>\n But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went. 21. Cf. Eze 20:9; Eze 20:14. Fuente: The Cambridge Bible for Schools and Colleges I had pity for mine holy name – Render it: I had a pitiful regard to Mine Holy Name. Fuente: … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 36:21”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21391","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21391","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21391"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21391\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21391"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21391"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21391"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>Attend to the expression, My names sake. The name of God, as employed by the sacred writers, has many and most important meanings. In the 20th Psalm, for instance, it embraces all the attributes of the Godhead. The name of the God of Jacob defend thee; that is, when paraphrased, may His arms be around; may His wisdom guide thee; may His power support thee; the bounty of God supply thy wants; the mercy of God forgive thy sins; may the shield of heaven cover, and its precious blessings crown thy head. Again, in Mic 4:5<\/span>, where it is said, We will walk in the name of the Lord, the expression assumes a new meaning, and indicates the laws, statutes, and commandments of God. Again in the blessed promise, In all places where I record My name I will come unto thee and I will bless thee, the expression bears yet another meaning: it stands for religious ordinances and worship, and rears, by the hand of faith, a holy temple out of the rudest edifice, changing into heaven-consecrated churches those rocky fastnesses and lonely moors where our fathers found their God in the dark days of old. Contenting ourselves with these illustrations of the various meanings of this expression in Scripture, I now remark that here the name of God comprehends everything that either directly or remotely affects the Divine honour and glory; whatever touches, to use the words of our Catechism, His titles, attributes, ordinances, word or works; or anything whereby God maketh Himself known.<\/p>\n
II. <\/strong>We are to understand that the motive which moved God to save man was regard to his own glory. This doctrine, that God saves men for His own glory, is a grand, a very precious truth; yet it may be stated in a way which seems as offensive as it is really unscriptural. Have you never observed how concave mirrors magnify the features nearest to them into undue and monstrous proportions, and how common mirrors, that are ill-cast and of uneven surface, turn the most beautiful face into deformity? Well, there are some good men whose minds appear to be of such a cast and character. Neither seeing nor exhibiting the truths of the Bible in their proper harmony and proportions, they represent our Lord in this matter of salvation as affected by no motive whatever but a regard to His Fathers glory, and even God Himself as moved only by a regard to this end. Excluding from their view the pity and love of God, or reducing these into shrunken and small dimensions, they magnify one doctrine at the expense of another; and thereby weaken, if not annihilate, some of the most sacred and tender ties which bind the believer to His God. I know that we should approach so high a theme with the deepest reverence. It becomes us to speak on this subject, and on anything else that touches the secret movements of the Divine mind, with profound humility. Yet, reasoning from the form of the shadow to the nature of the object which projects it, from the image to that of which it is the reflection, from man to God, I venture to say, that it is with Him as with us, when we are moved to a single action by the influence of various motives. To borrow an example from the place I fill. The minister ascends the pulpit to preach; and, in preaching, if worthy of his office, he is affected by a variety of motives. Love to God, love to Jesus, love to sinners, love to saints, regard to Gods glory, and also to mans good–these, like the air, the water, the light, the heat, the electricity, the gravity, which act together in the process of vegetation, may all combine to form and inspire one sermon. They are present, not as conflicting but as concurring motives in the preachers breast. This difference, however, there is between us and a perfect God, that though–like the Rhone, which is formed of two rivers, the one turbid, the other pure as the blue sky above it–our motives are mixtures of good and evil, all the emotions of the Divine mind, and the influences that move God to action, are of the purest nature. Never, therefore, let us exalt this doctrine of the Divine glory at the expense of Divine love to sinners. His love to sinners is His mightiest, His heart-softening, as an old writer called it, His heart-breaking argument; and it were doing Him, His blessed Gospel and our own souls the greatest injustice if we should overlook the love that gives Divinity its name, which sent, in His Son, a Saviour from the Fathers bosom, and was eulogised by an apostle as possessed of a height and depth and breadth and length which passeth knowledge.<\/p>\n
III. <\/strong>Observe that in saving man for His holy names sake, or for His own honour and glory, God exhibits the mercy, holiness, love, and other attributes of the Godhead. The truth is, that God saves man for much the same reasons as at first He created him. What moved God, then, to make man, or, when through the regions of empty space there was neither world rolling, nor sun shining, nor angel singing–when there was neither life nor death, nor birth nor burial, nor sight nor sound, no wave of ocean breaking, no wing of seraph moving–when God dwelt alone in silent, solemn, awful, but complacent solitude, what moved Him to make creatures at all, and with these bright worlds, suns, and systems, to garnish the vacant heavens, and people with its varied inhabitants a lonely universe? These are the deep things of God, and it becomes us with our finite and fallible minds to approach them modestly. Still, by turning the eye inward on ourselves, we may form some conception of the mind of God; even as a captive child, born and retained in a dark dungeon, may learn something of the sun from the beam that, streaming through a chink of the riven wall, travels the grey lonely floor; or even as, though I had never walked its pebbly shore, nor heard the voice of its thundering breakers, nor played in summer day with its swelling waves, I could form some feeble conception of the ocean from a lake, from a pool, or from this sparkling dew drop, which, born of the womb of night, and cradled in the bosom of a flower, lies waiting, like a soul under the Sun of Righteousness, to be exhaled to heaven. Look at man, then. Is he a poet or a philosopher, a man of mechanical genius or artistic skill, a statesman or a philanthropist, or, better than all, one in whose bosom glow the fires of piety? It matters not. We perceive that his happiness does not lie in indolence, but in the gratification of his tastes, the indulgence of his feelings, and the exercise of his faculties, whatever they be. Assume the same to be true of God, and the conception, while it exalts, endears our heavenly Father to us. Does it not present Him in this most winning and attractive aspect, that the very happiness of Godhead lies in the forthputting, along with other attributes, of His goodness, love, and mercy? The minnow plays in the shallow pool, and leviathan cleaves the depths of ocean; winged insects sport in the sunbeam, and winged angels sing before the throne; but whether we fix our attention on His least or greatest works, the whole fabric of creation seems to prove that Jehovah delights in the evolution of His powers, in the display of wisdom and love and goodness; and, just as it is to the delight which God enjoys in the exercise of these that we owe creation, with all its bounties, so is it to his delight in the exercise of pity, love, and mercy that we owe salvation, with all its blessings. Let us be both humble and thankful. Salvation is finished. Salvation is offered, freely offered. Shall it be rejected? Oh, take the good, and give God the glory. Say, He is the God of Salvation; and in His name we will set up our banners. (T. Guthrie, D. D.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>The doctrine that God is not moved to save man by any merit or worth in him is a truth of the highest importance to sinners. Like the rough and stern Baptist, it prepares the way for Christ. We must be emptied of self before we can be filled with grace; we must be stripped of our rags before we can be clothed with righteousness; we must be unclothed, that we may be clothed upon; wounded, that we may be healed; killed, that we may be made alive; buried in disgrace, that we may rise in holy glory.<\/p>\n
II. <\/strong>It is as important for the saint as for the sinner to remember that he is not saved through personal merit, or for his own sake. When age has gnarled its bark and stiffened every fibre, if, turning that to the right hand which had grown to the left, or raising a bough to the skies which had drooped to the ground, you bend a branch in a new direction, it long retains a tendency to resume its old position. Even so, when God has laid His gracious hand upon us, and given this earthly soul a heavenward bent, how prone it is to start back again! Of this sad truth, David and Peter are memorable and dreadful examples. And who that has attempted to keep his heart with diligence has not felt, and mourned over the old tendency to be working out a righteousness of his own, to be pleased with himself, and, by taking some satisfaction in his own merits, to undervalue those of Christ? So was it with that godly man who, on one occasion–most rare achievement!–offered up a prayer without one wandering thought; and afterwards described it as the worst which he had ever offered, because, as he said, the devil made him proud of it. So was it also with the minister who, upon being told by one, more ready to praise the preacher than profit by the sermon, that he had delivered an excellent discourse, replied, You need not tell me that; Satan told me so before I left the pulpit. Ah! it were well for the best of us that we could say with Paul, We are not ignorant of his devices. Oh, it is needful for the holiest to remember that mans best works are bad at the best; and that, to use the words of Paul, it is not by works of righteousness that we have done, but according to His mercy He hath saved us, through the washing of regeneration, and the renewing of the Holy Ghost.<\/p>\n
III. <\/strong>This doctrine, while it keeps the saint humble, will help to make him holy. Here no ornament to park or garden, stands a dwarfed, stunted, bark-bound tree. How am I to develop that stem into tall and graceful beauty, to clothe with blossoms these naked branches, and hang them, till they bend, with clustered fruit? You cannot make that tree grow upwards till you break the crust below, pulverise the hard subsoil, and give the roots room and way to strike deeper down; for the deeper the root, and the wider spread the fine filaments of its rootlets, the higher the tree lifts an umbrageous head to heaven, and throws out its hundred arms to catch, in dews, raindrops, and sunbeams, the blessings of the sky. The believer, in respect of character, a tree of righteousness of the Lords planting; in respect of strength, a cedar of Lebanon; in respect of fruitfulness, an olive; in respect of position, a palm tree planted in the courts of Gods house; in respect of full supplies of grace, a tree by the rivers of water, which yieldeth its fruit in its season, and whose leaf cloth not wither–offers this analogy between grace and nature, that as the tree grows best skyward that grows most downward, the lower the saint descends in humility the higher he rises in holiness. The soaring corresponds to the sinking. We have wondered at the lowliness of one who stood among his tallest compeers like Saul among the people; wondered to find him simple, gentle, generous, docile, humble as a little child, till we found that it was with great men as with great trees. What giant tree has not giant roots? When the tempest has blown over some monarch of the forest, and he lies in death stretched out at his full length upon the ground, on seeing the mighty roots that fed him, the strong cables that moored him to the soil, we cease to wonder at his noble stem, and the broad, leafy, lofty head he raised to heaven, defiant of storms. Even so, when death has struck down some distinguished saint, whose removal, like that of a great tree, leaves a vast gap below, and whom, brought down now, as it were, to our own level, we can measure better when he has fallen than when he stood, and when the funeral is over and his repositories are opened, and the secrets of his heart are unlocked and brought to light, ah! now, in the profound humility they reveal, in the spectacle of that honoured grey head laid so low in the dust before God, we see the great roots and strength of his lofty piety. (T. Guthrie, D. D.<\/em>)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Spurgeon’s Verse Expositions of the Bible<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"