20“Go up to Lebanon and cry out,
         And lift up your voice in Bashan;
         Cry out also from Abarim,
         For all your lovers have been crushed.

21“I spoke to you in your prosperity;
         But you said, ‘I will not listen!’
         This has been your practice from your youth,
         That you have not obeyed My voice.

22“The wind will sweep away all your shepherds,
         And your lovers will go into captivity;
         Then you will surely be ashamed and humiliated
         Because of all your wickedness.

23“You who dwell in Lebanon,
         Nested in the cedars,
         How you will groan when pangs come upon you,
         Pain like a woman in childbirth!

      24“As I live,” declares the LORD, “even though Coniah the son of Jehoiakim king of Judah were a signet ring on My right hand, yet I would pull you off; 25and I will give you over into the hand of those who are seeking your life, yes, into the hand of those whom you dread, even into the hand of Nebuchadnezzar king of Babylon and into the hand of the Chaldeans. 26“I will hurl you and your mother who bore you into another country where you were not born, and there you will die. 27“But as for the land to which they desire to return, they will not return to it.

28“Is this man Coniah a despised, shattered jar?
         Or is he an undesirable vessel?
         Why have he and his descendants been hurled out
         And cast into a land that they had not known?

29“O land, land, land,
         Hear the word of the LORD!

30“Thus says the LORD,
         ‘Write this man down childless,
         A man who will not prosper in his days;
         For no man of his descendants will prosper
         Sitting on the throne of David
         Or ruling again in Judah.’”

Parallel Verses

New American Standard Bible (©1995)
"He will be buried with a donkey's burial, Dragged off and thrown out beyond the gates of Jerusalem.

GOD'S WORD® Translation (©1995)
He will receive a donkey's burial. He will be dragged off and thrown outside the gates of Jerusalem.

King James Bible
He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.

Douay-Rheims Bible
He shall be buried with the burial of an ass, rotten and cast forth without the gates of Jerusalem.

Darby Bible Translation
He shall be buried with the burial of an ass, dragged along and cast forth beyond the gates of Jerusalem.

English Revised Version
He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.

Webster's Bible Translation
He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.

World English Bible
He shall be buried with the burial of a donkey, drawn and cast forth beyond the gates of Jerusalem.

Young's Literal Translation
The burial of an ass -- he is buried, Dragged and cast out thence to the gates of Jerusalem.

Cross References

1 Kings 21:23 "Of Jezebel also has the LORD spoken, saying, 'The dogs will eat Jezebel in the district of Jezreel.'

1 Kings 21:24 "The one belonging to Ahab, who dies in the city, the dogs will eat, and the one who dies in the field the birds of heaven will eat."

2 Kings 23:36 Jehoiakim was twenty-five years old when he became king, and he reigned eleven years in Jerusalem; and his mother's name was Zebidah the daughter of Pedaiah of Rumah.

2 Kings 24:6 So Jehoiakim slept with his fathers, and Jehoiachin his son became king in his place.

Ecclesiastes 6:3 If a man fathers a hundred children and lives many years, however many they be, but his soul is not satisfied with good things and he does not even have a proper burial, then I say, "Better the miscarriage than he,

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.

Jeremiah 36:30 'Therefore thus says the LORD concerning Jehoiakim king of Judah, "He shall have no one to sit on the throne of David, and his dead body shall be cast out to the heat of the day and the frost of the night.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 10-19

Kings, though they are gods to us, are men to God, and shall die like men; so it appears in these verses, where we have a sentence of death passed upon two kings who reigned successively in Jerusalem, two brothers, and both the ungracious sons of a very pious father.

I. Here is the doom of Shallum, who doubtless is the same with Jehoahaz, for he is that son of Josiah king of Judah who reigned in the stead of Josiah his father (v. 11), which Jehoahaz did by the act of the people, who made him king though he was not the eldest son, 2 Ki. 23:30; 2 Chr. 36:1. Among the sons of Josiah (1 Chr. 3:15) there is one Shallum mentioned, and not Jehoahaz. Perhaps the people preferred him before his elder brother because they thought him a more active daring young man, and fitter to rule; but God soon showed them the folly of their injustice, and that it could not prosper, for within three months the king of Egypt came upon him, deposed him, and carried him away prisoner into Egypt, as God had threatened, Deu. 28:68. It does not appear that any of the people were taken into captivity with him. We have the story 2 Ki. 23:34; 2 Chr. 36:4. Now here, 1. The people are directed to lament him rather than his father Josiah: "Weep not for the dead, weep not any more for Josiah." Jeremiah had been himself a true mourner for hm, and had stirred up the people to mourn for him (2 Chr. 35:25): yet now he will have them go out of mourning for him, though it was but three months after his death, and to turn their tears into another channel. They must weep sorely for Jehoahaz, who had gone into Egypt; not that there was any great loss of him to the public, as there was of his father, but that his case was much more deplorable. Josiah went to the grave in peace and honour, was prevented from seeing the evil to come in this world and removed to see the good to come in the other world; and therefore, Weep not for him, but for his unhappy son, who is likely to live and die in disgrace and misery, a wretched captive. Note, Dying saints may be justly envied, while living sinners are justly pitied. And so dismal perhaps the prospect of the times may be that tears even for a Josiah, even for a Jesus, must be restrained, that they may be reserved for ourselves and for our children, Lu. 23:28. 2. The reason given is because he shall never return out of captivity, as he and his people expected, but shall die there. They were loth to believe this, therefore it is repeated here again and again, He shall return no more, v. 10. He shall never have the pleasure of seeing his native country, but shall have the continual grief of hearing of the desolations of it. He has gone forth out of this place, and shall never return, v. 11. He shall die in the place whither they have led him captive, v. 12. This came of his forsaking the good example of his father, and usurping the right of his elder brother. In Ezekiel's lamentation for the princes of Israel this Jehoahaz is represented as a young lion, that soon learned to catch the prey, but was taken, and brought in chains to Egypt, and was long expected to return, but in vain. See Eze. 19:3-5.

II. Here is the doom of Jehoiakim, who succeeded him. Whether he had any better right to the crown than Shallum we know not; for, though he was older than his predecessor, there seems to be another son of Josiah, older than he, called Johanan, 1 Chr. 3:15. But this we know he ruled no better, and fared no better at last. Here we have,

1. His sins faithfully reproved. It is not fit for a private person to say to a king, Thou art wicked; but a prophet, who has a message from God, betrays his trust if he does not deliver it, be it ever so unpleasing, even to kings themselves. Jehoiakim is not here charged with idolatry, and probably he had not yet put Urijah the prophet to death (as we find afterwards he did, ch. 26:22, 23), for then he would have been told of it here; but the crimes for which he is here reproved are, (1.) Pride and affection of pomp and splendour; as if all the business of a king were to look great, and to do good were to be the least of his care. He must build himself a stately palace, a wide house, and large chambers, v. 14. He must have windows cut out after the newest fashion, perhaps like sash-windows with us. The rooms must be ceiled with cedar, the richest sort of wood. His house must be as well-roofed and wainscoted as the temple itself, or else it will not please him, 1 Ki. 6:15, 16. Nay, it must exceed that, for it must be painted with minium, or vermilion, which dyes red, or, as some read it, with indigo, which dyes blue. No doubt it is lawful for princes and great men to build, and beautify, and furnish their houses so as is agreeable to their dignity; but he that knows what is in man knew that Jehoiakim did this in the pride of his heart, which makes that to be sinful, exceedingly sinful, which is in itself lawful. Those therefore that are enlarging their houses, and making them more sumptuous, have need to look well to the frame of their own spirits in the doing of it, and carefully to watch against all the workings of vain-glory. But that which was particularly amiss in Jehoiakim's case was that he did this when he could not but perceive, both by the word of God and by his providence, that divine judgments were breaking in upon him. He reigned his first three years by the permission and allowance of the king of Egypt, and all the rest by the permission and allowance of the king of Babylon; and yet he that was no better than a viceroy will covet to vie with the greatest monarchs in building and furniture. Observe how peremptory he is in this resolution: "I will build myself a wide house; I am resolved I will, whoever advises me to the contrary." Note, It is the common folly of those that are sinking in their estates to covet to make a fair show. Many have unhumbled hearts under humbling providences, and look most haughty when God is bringing them down. This is striving with our Maker. (2.) Carnal security and confidence in his wealth, depending upon the continuance of his prosperity, as if his mountain now stood so strong that it could never be moved. He thought he must reign without any disturbance or interruption because he had enclosed himself in cedar (v. 15), as if that were too fine to be assaulted and too strong to be broken through, and as if God himself could not, for pity, give up such a stately house as that to be burned. Thus when Christ spoke of the destruction of the temple his disciples came to him, to show him what a magnificent structure it was, Mt. 23:38; 24:1. Note, Those wretchedly deceive themselves who think their present prosperity is a lasting security, and dream of reigning because they are enclosed in cedar. It is but in his own conceit that the rich man's wealth is his strong city. (3.) Some think he is here charged with sacrilege, and robbing the house of God to beautify and adorn his own house. He cuts him out my windows (so it is in the margin), which some understand as if he had taken windows out of the temple to put into his own palace and then painted them (as it follows) with vermilion, that it might not be discovered, but might look of a piece with his own buildings. Note, Those cheat themselves, and ruin themselves at last, who think to enrich themselves by robbing God and his house; and, however they may disguise it, God discovers it. (4.) He is here charged with extortion and oppression, violence and injustice. He built his house by unrighteousness, with money unjustly got and materials which were not honestly come by, and perhaps upon ground obtained as Ahab obtained Naboth's vineyard. And, because he went beyond what he could afford, he defrauded his workmen of their wages, which is one of the sins that cries in the ears of the Lord of hosts, Jam. 5:4. God takes notice of the wrong done by the greatest of men to their poor servants and labourers, and will repay those, in justice, that will not in justice pay those whom they employ, but use their neighbour's service without wages. Observe, The greatest of men must look upon the meanest as their neighbours, and be just to them accordingly, and love them as themselves. Jehoiakim was oppressive, not only in his buildings, but in the administration of his government. He did not do justice, made no conscience of shedding innocent blood, when it was to serve the purposes of his ambition, avarice, and revenge. He was all for oppression and violence, not to threaten it only, but to do it; and, when he was set upon any act of injustice, nothing should stop him, but he would go through with it. And that which was at the bottom of all was covetousness, that love of money which is the root of all evil. Thy eyes and thy heart are not but for covetousness; they were for that, and nothing else. Observe, In covetousness the heart walks after the eyes: it is therefore called the lust of the eye, 1 Jn. 2:16; Job 31:7. It is setting the eyes upon that which is not, Prov. 23:5. The eyes and the heart are then for covetousness when the aims and affections are wholly set upon the wealth of this world; and, where they are so, the temptation is strong to murder, oppression, and all manner of violence and villany. (5.) That which aggravated all his sins was that he was the son of a good father, who had left him a good example, if he would but have followed it (v. 15, 16): Did not thy father eat and drink? When Jehoiakim enlarged and enlightened his house it is probable that he spoke scornfully of his father for contenting himself with such a mean and inconvenient dwelling, below the grandeur of a sovereign prince, and ridiculed him as one that had a dull fancy, a low spirit, and could not find in his heart to lay out his money, nor cared for what was fashionable; that should not serve him which served his father: but God, by the prophet, tells him that his father, though he had not the spirit of building, was a man of an excellent spirit, a better man than he, and did better for himself and his family. Those children that despise their parents' old fashions commonly come short of their real excellences. Jeremiah tells him, [1.] That he was directed to do his duty by his father's practice: He did judgment and justice; he never did wrong to any of his subjects, never oppressed them, nor put any hardship upon them, but was careful to preserve all their just rights and properties. Nay, he not only did not abuse his power for the support of wrong, but he used it for the maintaining of right. He judged the cause of the poor and needy, was ready to hear the cause of the meanest of his subjects and do them justice. Note, The care of magistrates must be, not to support their grandeur and take their ease, but to do good, not only not to oppress the poor themselves, but to defend those that are oppressed. [2.] That he was encouraged to do his duty by his father's prosperity. First, God accepted him: "Was not this to know me, saith the Lord? Did he not hereby make it to appear that he rightly knew his God, and worshipped him, and consequently was known and owned of him?" Note, The right knowledge of God consists in doing our duty, particularly that which is the duty of our place and station in the world. Secondly, He himself had the comfort of it: Did he not eat and drink soberly and cheerfully, so as to fit himself for his business, for strength and not for drunkenness? Eccl. 10:17. He did eat, and drink, and do judgment; he did not (as perhaps Jehoiakim and his princes did) drink, and forget the law, and pervert the judgment of the afflicted, Prov. 31:5. He did eat and drink; that is, God blessed him with great plenty, and he had the comfortable enjoyment of it himself and gave handsome entertainments to his friends, was very hospitable and very charitable. It was Jehoiakim's pride that he had built a fine house, but Josiah's true praise that he kept a good house. Many times those have least in them of true generosity that have the greatest affection for pomp and grandeur; for, to support the extravagant expense of that, hospitality, bounty to the poor, yea, and justice itself, will be pinched. It is better to live with Josiah in an old-fashioned house, and do good, than live with Jehoiakim in a stately house, and leave debts unpaid. Josiah did justice and judgment, and then it was well with him, v. 15, and it is repeated again, v. 16. He lived very comfortably; his own subjects, and all his neighbours, respected him; and whatever he put his hand to prospered. Note, While we do well we may expect it will be well with us. This Jehoiakim knew, that his father found the way of duty to be the way of comfort, and yet he would not tread in his steps. Note, It should engage us to keep up religion in our day that our godly parents kept it up in theirs and recommended it to us from their own experience of the benefit of it. They told us that they had found the promises which godliness has of the life that now is made good to them, and that religion and piety are friendly to outward prosperity. So that we are inexcusable if we turn aside from that good way.

2. Here we have Jehoiakim's doom faithfully read, v. 18, 19. We may suppose that it was in the utmost peril of his own life that Jeremiah here foretold the shameful death of Jehoiakim; but thus saith the Lord concerning him, and therefore thus saith he. (1.) He shall die unlamented; he shall make himself so odious by his oppression and cruelty that all about him shall be glad to part with him, and none shall do him the honour of dropping one tear for him, whereas his father, who did judgment and justice, was universally lamented; and it is promised to Zedekiah that he should be lamented at his death, for he conducted himself better than Jehoiakim had done, ch. 34:5. His relations shall not lament him, no, not with the common expressions of grief used at the funeral of the meanest, where they cried, Ah, my brother! or, Ah, sister! His subjects shall not lament him, nor cry out, as they used to do at the graves of their princes, Ah, lord! or Ah his glory! It is sad for any to live so that, when they die, none will be sorry to part with them. Nay, (2.) He shall lie unburied. This is worse than the former. Even those that have no tears to grace the funerals of the dead with would willingly have them buried out of their sight; but Jehoiakim shall be buried with the burial of an ass, that is, he shall have no burial at all, but his dead body shall be cast into a ditch or upon a dunghill; it shall be drawn, or dragged, ignominiously, and cast forth beyond the gates of Jerusalem. It is said, in the story of Jehoiakim (2 Chr. 36:6), that Nebuchadnezzar bound him in fetters, to carry him to Babylon, and (Eze. 19:9) that he was brought in chains to the king of Babylon. But it is probable that he died a prisoner, before he was carried away to Babylon as was intended; perhaps he died for grief, or, in the pride of his heart, hastened his own end, and, for that reason, was denied a decent burial, as self-murderers usually are with us. Josephus says that Nebuchadnezzar slew him at Jerusalem, and left his body thus exposed, somewhere at a grat distance from the gates of Jerusalem. And it is said (2 Ki. 24:6) he slept with his fathers. When he built himself a stately house, no doubt he designed himself a stately sepulchre; but see how he was disappointed. Note, Those that are lifted up with great pride are commonly reserved for some great disgrace in life or death.

Calvin's Commentary

18. Therefore thus saith the LORD concerning Jehoiakim the son of Josiah king of Judah; They shall not lament for him, saying, Ah my brother! or, Ah sister! they shall not lament for him, saying, Ah lord! or, Ah his glory!

18. Propterea sic dicit Jehova ad Joakim (vel, de, 'l, capitur pro de, ergo de Joakim) filio Josiae regis Jehudah, Non lugebunt eum, Heus frater mi! et heus soror! non lugebunt eum, Heus domine! heus gloria ejus!

19. He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.

19. Sepultura asini sepelietur, ad trahendum, et projiciendum ad extra ad portas (ad verbum hoc est, longe extra portas) Jerosolymae.

The Prophet having inveighed against Jehoiakim, now shews what kind of punishment from God awaited him; he would have otherwise despised the Prophet's reproof; but when he heard that a reward was prepared for him, he must have been roused. Inasmuch then as he was seized with a foolish and even a sottish lust for glory, so that he cast aside every care for uprightness, the Prophet declares that disgrace was prepared for him; and hence he compares him after his death to an ass.

Therefore thus saith Jehovah to King Jehoiakim, or concerning King Jehoiakim, [56] the son of Josiah the king, etc. He is not called the son of Josiah for honor's sake, but for the purpose of touching him to the quick, because he had degenerated from the piety of his father. But as he hoped that the religion of Josiah would be to him a sort of covering, the Prophet derides and checks this vain confidence. "Thou gloriest in being the son of King Josiah, but thy holy father will avail thee nothing, for thou seemest avowedly to shew that thou art wholly different from him. Though then thou art, descended from Josiah, and though God has raised thee to the royal throne, yet there is no reason for thee to be confident as to thy safety; for these benefits of God will not preserve thee from that ignominious treatment which thou deservest."

He says first, They shall not bewail him, Ah my brother! Ah sister! The Prophet mentions by way of imitation the words of the mourners. That people, we know, were very vehement in expressing their sorrow. And this ought to be borne in mind, because some being persuaded that nothing is related by the Prophets but what ought to be taken as an example, do therefore think that these modes of lamentation were approved by God. But we have before seen what the Prophet said in Jeremiah 22:4,

"Enter through these gates shall the kings
of Judah and their princes in chariots,"

yet we know that kings had been forbidden to make such ostentations; but God did not scrupulously refer to what was lawful or right in speaking of royal splendor; so also when he spoke of funeral rites. We ought not then to make a law of what the Prophet says, as though it were right and proper to bewail the dead with howling. There is indeed no doubt, but these excesses which the Prophet mentions were not only foolish, but also wholly condemnable; for we often vie with one another in our lamentations; and when men intemperately express their grief in funerals, they excite themselves into a sort of madness in crying and bewailing, and then when they compose themselves and simulate grief, they act a part as in a theater. But the Prophet here speaks only according to the common practice of the age, when he says, "They shall not bewail him," etc.; that is, he states what was usually done, when one embraced another, when a sister said, "Ah, my brother!" and when a brother said, "Ah, my sister!" or, when the people said, "Ah, lord, O king, where is thy glory! where is thy honor! where thy crown! where thy scepter! where thy throne!" Very foolish then were the lamentations which the Prophet mentions here. But as I have already said, it is enough for us to know, that he refers to these rites, then commonly practiced, without expressing his approbation of them.

They shall not, he says, bewail King Jehoiakim; they shall not say at his funeral, Ah, my brother! Ah, sister! And, Ah, lord! Ah, his glory! [57] There shall be no such thing; and why? because he shall be buried with the burial of an ass We have before said, that it was justly deemed one of God's curses when a carcass was cast away unburied; for God would have burial a proof to distinguish us from brute animals even after death, as we in life excel them, and as our condition is much nobler than that of the brute creation. Burial is also a pledge as it were of immortality; for when man's body is laid hid in the earth, it is, as it were, a mirror of a future life. Since then burial is an evidence of God's grace and favor towards mankind, it is on the other hand a sign of a curse, when burial is denied.

But it has been elsewhere said, that temporal punishments ought not always to be viewed alike; for God has suffered sometimes his faithful servants to be unburied, according to what we read in Psalm 79:2, 3, that their bodies were cast forth in the fields, that they were exposed to be eaten by the beasts of the earth and by the birds of heaven. Those spoken of were the true and sincere worshippers of God. But we know that the good and the bad have temporal punishments in common; and this is true as to famine and nakedness, pestilence and war. The destruction of the city Jerusalem was a just punishment on the wicked; and yet Daniel and Jeremiah were driven into exile together with the wicked, and suffered great hardships; and, in short, they were so mixed with the ungodly, that their external condition was in nothing different. So, then, the state of things in the world is often in such disorder, that we cannot distinguish between the good and the bad by outward circumstances. But still it is right ever to hold this truth, that when burial is denied to a man, it is a sign of God's curse.

Hence, the Prophet says now, He shall be buried with the burial of an ass He mentions the ass because it is a mean animal; he might have named a horse or an ox, but as the ass is a meaner and more contemptible animal, it is the same thing as though he had said, "Jehoiakim shall be cast away with the dogs." This prophecy no doubt grievously wounded not only the mind of the king himself, but also that of the whole people; for as yet his throne stood, and all highly regarded the family of David, and thought the kingdom sacred, as it was under the guardianship and protection of God. But the Prophet hesitated not to denounce what was afterwards confirmed by the event; for Jehoiakim was buried with the burial of an ass, as he was cast forth far beyond the gates of Jerusalem. Here the Prophet amplifies the disgrace by which the King Jehoiakim would be branded, for he might have been left dead in a journey; but he expresses what is more grievous than the casting forth; Drawn out, he says, and cast forth, etc.; that is, Jehoiakim shall not only be cast forth, but also drawn as an ass or a dog, lest his foetor should infect the city; as though he was unworthy not only of a grave, but also of being seen by men. [58]

And this is to be especially noticed, for we hence conclude how great his perverseness was in despising the threatenings of God, since the Prophet could not otherwise storm the mind of the king, and terrify the people, than by exaggerating the indignity that was to happen to him. For if there had been any teachable spirit in the king and the people, the Prophet would have been content with making a simple statement, "Jehoiakim shall not be buried;" that is, God will punish him even when dead; the curse of God will not only be upon him while living, but he will also take vengeance on him after his death. He was not content with this kind of statement; but he shall be buried, he says, as an ass, and shall be cast far off; and further still, his carcass shall be drawn or dragged; so that it was to be an eternal mark of infamy and disgrace.

Footnotes:

[56] It is "to" in the Sept. and Vulg., and "concerning" in the Syr., Arab., and Targ. The latter is most adopted by commentators. -- Ed.

[57] The original is not "his," but "her glory." The lamentation is such as was used for kings, when there was also a condolence expressed for the queens. Ah, my brother! and, Ah, lord! was a lamentation for the king when dead, (Jeremiah 34:5;) and, Ah, sister! and, Ah, her glory! was sympathy for the surviving queen. Her glory had departed with her husband. This is Blayney's view. The Versions and the Targum are all different, and not one of them renders the original correctly. The verse may be thus rendered, -- 18. Therefore thus saith Jehovah of Jehoiakim, The son of Josiah, the king of Judah -- They shall not lament for him -- "Ah, my brother, and, Ah, sister. They shall not lament for him -- "Ah, Lord! and, Ah, her glory!" To render the v disjunctively "or," as in our version, seems not suitable. The lamentation and the condolence are to be connected together. The "Ah" might be rendered "Alas;" and so it is in many places. See 1 Kings 13:30. -- Ed

[58] The verb, or rather participle, rendered "drawn," means to be dragged along, and not carried. See 2 Samuel 17:13. He was to be dragged out of the city and cast forth beyond the gates of Jerusalem. It is said in 2 Chronicles 36:6, that Nebuchadnezzar "bound him in fetters, to carry him to Babylon." The probability is (for we have no express account) that he died while in fetters at Jerusalem, before he was removed, and that Nebuchadnezzar, from indignation at his rebellion, had him dragged as a dead ass out of the city and exposed as food for rapacious birds and beasts. We find it said in 2 Kings 24:6, that "Jehoiakim slept with his fathers;" but this only means that he died, or that he died a natural death and was not killed; for we find this phrase used, when burial is afterwards mentioned. See 2 Chronicles 12:16; 2 Chronicles 16:13, l4. -- Ed. PRAYER

Grant, Almighty God, that as it has pleased thee to perpetuate the memory of the dreadful vengeance which thou hast executed on the descendants of David, so that we may learn by their evils carefully to walk before thee, -- O grant, that the forgetfulness of this example may never possess us, but that we may assiduously meditate on what is set before us, in order that we may thus endeavor to advance and promote the glory of thy name through the whole course of our life, so that we may at length be made partakers of thy celestial glory, which thou hast prepared for us, and which thine only-begotten Son has obtained for us by his own blood. -- Amen.

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Augustus Neander—Light in the Dark Places

"Hear the Word of the Lord, Ye Rulers of Sodom, Give Ear unto the Law of Our God, Ye People of Gomorrah,"
Isaiah i. 10, 11, &c.--"Hear the word of the Lord, ye rulers of Sodom, give ear unto the law of our God, ye people of Gomorrah," &c. It is strange to think what mercy is mixed with the most wrath like strokes and threatenings. There is no prophet whose office and commission is only for judgment, nay, to speak the truth, it is mercy that premises threatenings. The entering of the law, both in the commands and curses, is to make sin abound, that grace may superabound, so that both rods and threatenings …
Hugh Binning—The Works of the Rev. Hugh Binning

Approaching Doom
The first years of Jehoiakim's reign were filled with warnings of approaching doom. The word of the Lord spoken by the prophets was about to be fulfilled. The Assyrian power to the northward, long supreme, was no longer to rule the nations. Egypt on the south, in whose power the king of Judah was vainly placing his trust, was soon to receive a decided check. All unexpectedly a new world power, the Babylonian Empire, was rising to the eastward and swiftly overshadowing all other nations. Within a …
Ellen Gould White—The Story of Prophets and Kings

"If we Say that we have Fellowship with Him, and Walk in Darkness, we Lie,"
1 John i. 6.--"If we say that we have fellowship with him, and walk in darkness, we lie," &c. That which is the sum of religion, sincerity, and a correspondency between profession and practice, is confirmed by reason, and much strengthened by nature itself, so that religion, reason, and nature, conspire in one, to hold out the beauty and comeliness of sincerity, and to put a note and character of infamy and deformity upon all hypocrisy and deceit, especially in the matters of religion. There is …
Hugh Binning—The Works of the Rev. Hugh Binning

Joy
'The fruit of the Spirit is joy.' Gal 5:52. The third fruit of justification, adoption, and sanctification, is joy in the Holy Ghost. Joy is setting the soul upon the top of a pinnacle - it is the cream of the sincere milk of the word. Spiritual joy is a sweet and delightful passion, arising from the apprehension and feeling of some good, whereby the soul is supported under present troubles, and fenced against future fear. I. It is a delightful passion. It is contrary to sorrow, which is a perturbation …
Thomas Watson—A Body of Divinity

The Two Classes.
"Two men went up into the temple to pray."--Luke xvii. 10. I now want to speak of two classes: First, those who do not feel their need of a Saviour who have not been convinced of sin by the Spirit; and Second, those who are convinced of sin and cry, "What must I do to be saved?" All inquirers can be ranged under two heads: they have either the spirit of the Pharisee, or the spirit of the publican. If a man having the spirit of the Pharisee comes into an after-meeting, I know of no better portion …
Dwight L. Moody—The Way to God and How to Find It

A Discourse of the House and Forest of Lebanon
OF THE HOUSE OF THE FOREST OF LEBANON. ADVERTISEMENT BY THE EDITOR. That part of Palestine in which the celebrated mountains of Lebanon are situated, is the border country adjoining Syria, having Sidon for its seaport, and Land, nearly adjoining the city of Damascus, on the north. This metropolitan city of Syria, and capital of the kingdom of Damascus, was strongly fortified; and during the border conflicts it served as a cover to the Assyrian army. Bunyan, with great reason, supposes that, to keep …
John Bunyan—The Works of John Bunyan Volumes 1-3

"To what Purpose is the Multitude of Your Sacrifices unto Me? Saith the Lord,"
Isaiah i. 11.--"To what purpose is the multitude of your sacrifices unto me? saith the Lord," &c. This is the word he calls them to hear and a strange word. Isaiah asks, What mean your sacrifices? God will not have them. I think the people would say in their own hearts, What means the prophet? What would the Lord be at? Do we anything but what he commanded us? Is he angry at us for obeying him? What means this word? Is he not repealing the statute and ordinance he had made in Israel? If he had reproved …
Hugh Binning—The Works of the Rev. Hugh Binning

Jewish Homes
It may be safely asserted, that the grand distinction, which divided all mankind into Jews and Gentiles, was not only religious, but also social. However near the cities of the heathen to those of Israel, however frequent and close the intercourse between the two parties, no one could have entered a Jewish town or village without feeling, so to speak, in quite another world. The aspect of the streets, the building and arrangement of the houses, the municipal and religious rule, the manners and customs …
Alfred Edersheim—Sketches of Jewish Social Life

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