Leviticus 19:32 Sermons: "'You shall rise up before the gray head, and honor the face of an old man, and you shall fear your God. I am the LORD.

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◄ Leviticus 19:32 ►

You are to rise in the presence of the elderly, honor the aged, and fear your God. I am the LORD.

Sermons

Homage for Age	W. H. Jellie.	Leviticus 19:32
Old Age	Longfellow.	Leviticus 19:32
On the Relative Duties of the Young to the Aged	J. Hewlett, B. D.	Leviticus 19:32
Respect for the Aged	S. S. Chronicle	Leviticus 19:32
Reverence Due to Age		Leviticus 19:32
Reverence for Superiors	J. N. Norton, D. D.	Leviticus 19:32
Reverence of Old Age	Bp. E. Hopkins.	Leviticus 19:32
Reverence the Aged	A. A. Bonar.	Leviticus 19:32
Religion and Superstition	W. Clarkson	Leviticus 19:1, 2, 4, 5, 12, 26-28, 30-32, 36, 37
Social Morality	R.M. Edgar	Leviticus 19:1-37
Honour to Whom Honor	W. Clarkson	Leviticus 19:3, 32
The Holy Law in the Holy Life	R.A. Redford	Leviticus 19:3-37
Considerateness	W. Clarkson	Leviticus 19:9, 10, 13, 14, 33, 34
Integrity	W. Clarkson	Leviticus 19:11, 13, 15, 16, 35, 36
The Fear of God	J.A. Macdonald	Leviticus 19:29-37

Pulpit Commentary Homiletics

Three Helps To Spiritual Progress

Leviticus 19:30

W. Clarkson

There are many adversaries, it is true; many drawbacks, hindrances, difficulties in the way of spiritual advancement. But there are these three powerful aids.

I. ONE SACRED DAY IN EVERY SEVEN. "Ye shall keep my sabbaths." God has wrested from an exacting, rapacious world one-seventh of human life, and given it to us for the culture of the soul, for spiritual growth, for sacred usefulness. The observance of the sabbath is an act of

(1) filial obedience to God, and

(2) wise regard for our own true welfare.

II. A PLACE FOR SOCIAL WORSHIP. "Ye shall reverence my sanctuary." We have all the advantage of social influences, the impulse which comes from association, to impress, to direct, to establish the soul in heavenly wisdom. We should worship regularly at the sanctuary, because

(1) we should not draw so near to God elsewhere, or gain in any other place such spiritual nourishment;

(2) worship there helps to devotion everywhere.

III. DEVOTEDNESS OF HEART TO X DIVINE BEING-. "I am the Lord." Not the ineffectual endeavour to fill and feed, to nourish and strengthen the soul with admirable abstractions; but holy thought and sanctifying feeling gathered round a Divine One: directed toward him who says, "Trust me, love me, follow me, exalt me." - C.

Biblical Illustrator

Rise up before the hoary head.

Leviticus 19:32

Homage for age

W. H. Jellie.

1. Because the aged represent mature wisdom.

2. Because the aged record long years spent in our service.

3. Because the aged demonstrate God's providential care.

4. Because the aged are solemn admonitions of life's decay.

5. Because the aged suggest nearness to eternity.

6. Because the aged exhibit the richest fruits of grace.

7. Because the aged mark the line of God's covenant blessings for descendants.

8. Because the aged represent on earth Him who is the "Ancient of Days."

(1)Youth should venerate the aged (Job 30. 1:12; Isaiah 3:4, 5).

(2)Age should influence and hallow the young (2 Timothy 1:5).

(W. H. Jellie.)

Reverence the aged

A. A. Bonar.

When you meet them in public places, or they come to where you are, show them reverence.. Infirmity, wisdom, nay, age in itself, have each a claim on us. Age, apart from its qualities, has in it solemnity. The Lord would thus solemnise us in the midst of our pursuits. "Lo! the shadow of eternity! for one cometh who is almost in eternity already. His head and beard white as snow, indicate his speedy appearance before the Ancient of Days, the hair of whose head is as pure wool." Every object, too, that is feeble seems to be recommended to our care by God; for these, are types of the condition wherein He finds us when His grace comes to save. It. is, therefore, exhibiting His grace in a shadow, when the helpless are relieved, "the fatherless find mercy" (Hosea 14:3), "the orphans relieved, and the widow" (Psalm 146:9), and the "stranger preserved."

(A. A. Bonar.)

Reverence for superiors

J. N. Norton, D. D.

The institutions of Sparta have everywhere been praised for the encouragement which they gave to the duty of showing respect for the aged, but the language of the Jewish lawgiver is much more emphatic: "Thou shalt rise up before the hoary head, and honour the face of the old man." Beautiful examples are recorded in the Bible, as patterns for our imitation, in this important particular of filial reverence and obedience. The behaviour of Isaac towards Abraham, and that of Jacob to both father and mother; Joseph's deference to his aged father, even when he himself was surrounded by the splendours of the Egyptian Court; Ruth with her mother-in-law; Solomon in the grandeur of royalty, paying respect to his mother; and, more than all, our blessed Saviour's tender care for His mother in the hour of His dying agonies — all afford suggestive lessons to us. It is, however, not merely concerning reverence to parents that the text would lead us to speak. The very appearance of age is calculated to soften our hearts and to call forth our respect. No snow falls lighter than that which sprinkles the head in advancing years; and yet none is really heavier, because it never melts. Vale and mountain-top are covered alike with the white flakes which winter scatters broadcast and with unstinted hand, but the cheerful sun will soon cause them to disappear. There is no returning spring whose genial warmth can penetrate the eternal frost of age. The decrepitude of age can claim neither enterprise nor courage. "He is afraid of that which is high, and fears are in the way," and with the load of infirmities which press him down, the additional weight of a "grasshopper" would be burdensome. "Desire has failed," and ambition can no longer tempt him to put forth ventures and submit to toil. Only one wish remains to be fulfilled — to depart from this weary life. With this vivid picture before him, who can help feeling a sympathy for the old? It must be confessed that the present generation are sadly unmindful of the lesson taught us in the Catechism, "To submit myself to all my governors, teachers, spiritual pastors, and masters; to order myself lowly and reverently to all my betters." "Betters," indeed! Verily, the young people of this age have no "betters"! Some years ago Governor Everett, of Massachusetts, was riding out of Boston in a sleigh, with another gentleman of high social position, when they approached a school-house, from which a score of noisy boys rushed forth to enjoy their afternoon's recess. The governor said to his friend, "Let us observe whether these lads show the marks of politeness to us which we were taught to practise fifty years ago." At the same time he expressed his fears that the habits of civility were not much thought of in later times. As the sleigh passed the school-house all doubt on the subject was instantly dispelled, for the rude lads did their best at pelting the dignitaries with snowballs as they drove rapidly along the way. Every right-minded person must acknowledge that such conduct was outrageous and inexcusable. We ought, however, to go behind this astonishing act of boorish rudeness, and remember what long-continued neglect of proper instruction and training, on the part of parents and teachers, had suffered such a shocking state of manners to grow up in a civilised land. There never was anything quite equal to the presumption of the young or the meekness and acquiescence of the old in this matter. A shrewd observer remarked, not long ago, to a friend, "If, as you are going down town, you should approach a dozen boys playing on the sidewalk, so that no room was left for you to pass, which would you do? would you say, 'Boys, you must not block up the walk in this way!' or would you get down into the muddy street and go round?" The prompt answer was, "Go round, of course!" This reply shows the shameful pass to which things have come. Men of mature years must abdicate all rights, and truckle under with cowardly submission, lest they provoke the ill-will of boys! Parents and teachers! it is your bounden duty to correct this evil, cost what it may. The "Church Catechism" must again be made what it was in past generations when the young showed respect to their "betters," a text-book in our families and schools. I trust that the young persons who bear me will not only be convinced by what has just been said of the imperative duty of honouring their parents, but that the kindred obligation of showing respect to old age will be much more thought of and observed. If your lives are spared, it will not be many years before you will be old yourselves, and you will need the sympathy and consideration which I am now recommending you to practise. The rules of ordinary politeness would require you to attend to this matter, but the duty rests on much higher ground. It is God Himself who gives the command, "Thou shalt rise up before the hoary head, and honour the face of the old man."

(J. N. Norton, D. D.)

Reverence due to age

This is one of those duties which are derived from the instinctive feelings of the heart. The old man was honoured before the reasonableness of the obligation was considered or the benefit of it understood. From that sensibility with which the Almighty Father has impressed the human soul, men often feel before they think, and act before they have considered their motives of action. From the same source many of the most refined pleasures of life originate. Ask the contemplative man why he delights to view the fragments of antiquity — the hanging arch, the mutilated column, the moss-grown tower! Ask him why he sometimes watches the closing twilight, wanders through the gloomy valley, or listens with peculiar pleasure to the distant murmur of the sea! He will find it difficult, perhaps, to account for his sensations, to analyse his satisfactions, or to trace them to their cause; but he will tell you that he felt and enjoyed them before he knew why or considered wherefore. In the same manner those who can contemplate the hoary head without some prepossession of respect and tenderness want the essential requisite of nature for performing their duty to the aged as they ought. But if they wish to discover other motives, such may be found in abundance. It is to the pious aged that the young are to look for superior knowledge and conspicuous virtue. They have enjoyed the benefits of experience, and are therefore qualified to act as monitors and guides. They may be considered, too, as oracles, who speak to the serious and well-disposed with overwhelming authority. They have encountered the temptations and difficulties which yet await their younger brethren, and can point out to others the way by which they escaped. They, probably, have been exposed to trials from which our fortitude would shrink in terror, and have mortified those evil dispositions of nature which might be preparing for us disappointments, misery, and guilt. To render our veneration more personal and endearing we should consider them, also, as dead to those pleasures and enjoyments which we regard as our chief felicity, and labouring with those infirmities under which we must one day sink. Besides, therefore, the precepts of religion and the arguments of reason, there are other motives arising from sensibility and the humane affections of the heart, which render it an indispensable duty in the young to reverence the old.

On the relative duties of the young to the aged

J. Hewlett, B. D.

Let us consider the motives for honouring "the hoary head," as they are deprived from the principles and connected with the duties of Christianity. But we must remember it is not merely to age that this reverence is due, but to the hoary head only "when it is found in the way of righteousness." From its very nature this must be one of the relative duties of the young, and its obligations are founded on the genuine sentiments of the heart, on the deductions of reason, as well as the precepts of religion, and on the peculiar advantages resulting from it. The gospel of Christ strongly inculcates the principles of general deference and humility. "In lowliness of mind," says the apostle, "let each esteem other better than himself," and to the exhortation of being "kindly affectioned towards our fellow-creatures," is added the precept of "preferring one another in honour." The young, considered in their relation to the aged, have many additional reasons for showing this deference and honour; and farther, the sentiments of reverence should be accompanied with tenderness and affection. It is to them that the young are to look for superior knowledge, and, in general, superior virtue. They have enjoyed the benefits of experience, as well as reflection, and are therefore qualified to be our monitors and guides. The claims to deference arising from the distinctions of birth and fortune, when compared to these, are trifling and inconsiderable. If reverence be due from one human being to another it can never be offered with more propriety than as the price of knowledge from the ignorant to the wise. The aged may be considered, in this respect, as oracles that speak to the serious and the well-disposed with such conviction as they can nowhere find but in their own experience. They are a sort of living chronicles, that impress the memory and imagination with all the energy of truth. Let us consider them as having husbanded and improved the talent well, which we perhaps shall squander away, and as preparing, with humble confidence, to "enter into the joy of their Lord." But let me observe that these observations relate only to "the hoary head," when crowned with wisdom, virtue, and piety. Viewed in this light, the aged cannot but impress us with the deepest sense of reverence and honour. They have encountered difficulties and temptations, in which we perhaps shall be enthralled, and can point out to us the means by which they escaped. They have been exposed to trials from which our fortitude would shrink with terror, and have mortified those evil dispositions of nature which might be preparing for us disappointment, misery, and guilt. To the hero who has retired from the field, crowned with the wreath of fame, men look up with admiration and applause; and shall we withhold our reverence from Him who has fought the good fight of "Christian faith," and obtained a victory over the temptations of the world? But as every human being is subject to sin, we should be careful, in all the examples that are set before us, to avoid the evil and to imitate the good. In short, let us joyfully embrace every means in our power of improving that inestimable talent which is entrusted to our care, and by which alone we can "grow wise unto salvation."

(J. Hewlett, B. D.)

Old age

Longfellow.

The eye of age looks meek into my heart; the voice of age echoes mournfully through it; the hoary head and palsied hand of age plead irresistibly for its sympathies. I venerate old age; and I love not the man who can look without emotion upon the sunset of life, when the dusk of evening begins to gather over the watery eye, and the shadows of twilight grow broader and deeper upon the understanding.

(Longfellow.)

Respect for the aged

S. S. Chronicle.

One day (Cicero tells the story in his treatise on "Old Age,") an aged Athenian came into the theatre, but not one of his fellow-citizens in that immense crowd would incommode himself to make room for him. As, however, he approached the ambassadors from Lacedaemon, who had their own special seat, they all rose to receive him into their midst. The whole assembly burst into applause, whereupon somebody said, "The Athenians know what is good, but they will not practise it." Many people know what is right but turn a deaf ear to conscience, and neglect their duty, although it has been made clear to them what that duty is.

(S. S. Chronicle.)

Reverence of old age

Bp. E. Hopkins.

God hath put a signal honour upon it by styling Himself the "Ancient of Days," and He threatens it as a great judgment upon a people (Isaiah 3:5), that the children shall behave themselves proudly against the ancients. A reverent awe before them is not only a point of manners, but a part of a moral and express duty; and therefore it is said of Elihu (Job 32:4), that he waited till Job had spoken because he was elder than he, and in ver. 6 he saith, "I am young and ye are very old: wherefore I was afraid and durst not show you mine opinion."

(Bp. E. Hopkins.)

People

Ephah, Moses

Places

Egypt, Teman

Topics

Afraid, Aged, Elderly, Face, Fear, Gray, Grayheaded, Grey, Hairs, Hast, Hoary, Honor, Honour, Honoured, Presence, Respect, Revere, Rise, Seats, White-haired

Outline

1. A repetition of various laws

Dictionary of Bible Themes

Leviticus 19:32

     5061   sanctity of life
     5155   hair
     5727   old age, attitudes
     5746   youth
     5903   maturity, physical
     5959   submission
     8337   reverence, and behaviour
     8471   respect, for human beings

Library

February the Thirteenth Grudges
"Thou shalt not bear any grudge." --LEVITICUS xix. 11-18. How searching is that demand upon the soul! My forgiveness of my brother is to be complete. No sullenness is to remain, no sulky temper which so easily gives birth to thunder and lightning. There is to be no painful aloofness, no assumption of a superiority which rains contempt upon the offender. When I forgive, I am not to carry any powder forward on the journey. I am to empty out all my explosives, all my ammunition of anger and revenge. …
John Henry Jowett—My Daily Meditation for the Circling Year

Life of a Christian Man. Scriptural Arguments Exhorting to It.
This first chapter consists of two parts,--I. Connection between this treatise on the Christian Life and the doctrine of Regeneration and Repentance. Arrangement of the treatise, sec. 1-3. II. Extremes to be avoided; 1. False Christians denying Christ by their works condemned, sec. 4. 2. Christians should not despair, though they have not attained perfection, provided they make daily progress in piety and righteousness. 1. WE have said that the object of regeneration is to bring the life of believers …
Archpriest John Iliytch Sergieff—On the Christian Life

Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply …
Alfred Edersheim—Sketches of Jewish Social Life

The Law of Love
'Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 44. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 45. That ye may be the children of your Father which is in heaven: for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46. For if ye love them which love you, what reward have ye? do not even …
Alexander Maclaren—Expositions of Holy Scripture

Love and the Day
'Owe no man anything, but to love one another: for he that loveth another hath fulfilled the law. 9. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. 10. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. 11. And that, knowing the time, that now …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Real Nature and Purpose of the Old Testament
[Sidenote: A large and complex library] Turning from the Jewish and mediaeval traditions and theories which so easily beset us, we ask, What is the real nature of the Old Testament as it is revealed in this new and clearer light? The first conclusion is that it is a library containing a large and complex literature, recording the varied experiences, political, social, ethical, and religious, of the Israelitish race. The fact that it is a library consisting of many different books is recognized …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

How those are to be Admonished who do Bad Things Secretly and Good Things Openly, and those who do Contrariwise.
(Admonition 36.) Differently to be admonished are those who do bad things in secret and good things publicly, and those who hide the good things they do, and yet in some things done publicly allow ill to be thought of them. For those who do bad things in secret and good things publicly are to be admonished to consider with what swiftness human judgments flee away, but with what immobility divine judgments endure. They are to be admonished to fix the eyes of their mind on the end of things; since, …
Leo the Great—Writings of Leo the Great

The Tables Turned: the Questioners Questioned
'But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together. 35. Then one of them, which was a lawyer, asked Him a question, tempting Him, and saying, 36. Master, which is the great commandment in the law? 37. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38. This is the first and great commandment. 39. And the second is like unto it, Thou shalt love thy neighbour as thyself. 40. …
Alexander Maclaren—Expositions of Holy Scripture

Bands of Love; Or, Union to Christ. "I Drew them with Cords of a Man, with Bands of Love: and I was to them as they that Take Off the Yoke on their Jaws, and I Laid Meat unto Them. " --Hosea xi. 4.
BANDS OF LOVE; OR, UNION TO CHRIST. SYSTEMATIC theologians have usually regarded union to Christ under three aspects, natural, mystical and federal, and it may be that these three terms are comprehensive enough to embrace the whole subject, but as our aim is simplicity, let us be pardoned if we appear diffuse when we follow a less concise method. 1. The saints were from the beginning joined to Christ by bands of everlasting love. Before He took on Him their nature, or brought them into a conscious …
Charles Hadden Spurgeon—Till He Come

That the Body and Blood of Christ and the Holy Scriptures are Most Necessary to a Faithful Soul
The Voice of the Disciple O most sweet Lord Jesus, how great is the blessedness of the devout soul that feedeth with Thee in Thy banquet, where there is set before it no other food than Thyself its only Beloved, more to be desired than all the desires of the heart? And to me it would verily be sweet to pour forth my tears in Thy presence from the very bottom of my heart, and with the pious Magdalene to water Thy feet with my tears. But where is this devotion? Where the abundant flowing of holy …
Thomas A Kempis—Imitation of Christ

Parable of the Good Samaritan.
(Probably Judæa.) ^C Luke X. 25-37. ^c 25 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? [For the term lawyer see pp. 313, 314, The lawyer wished to make trial of the skill of Jesus in solving the intricate and difficult question as to how to obtain salvation. Jesus was probably teaching in some house or courtyard, and his habit of giving local color to his parables suggests that he was probably in or near Bethany, through …
J. W. McGarvey—The Four-Fold Gospel

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

The Second Series of Parables - the Two Parables of Him who is Neighbour to Us: the First, Concerning the Love That, Unasked, Gives in Our
THE period between Christ's return from the Feast of the Dedication' and His last entry into Jerusalem, may be arranged into two parts, divided by the brief visit to Bethany for the purpose of raising Lazarus from the dead. Even if it were possible, with any certainty, chronologically to arrange the events of each of these periods, the variety and briefness of what is recorded would prevent our closely following them in this narrative. Accordingly, we prefer grouping them together as the Parables …
Alfred Edersheim—The Life and Times of Jesus the Messiah

But if no Authority for Lying Can be Alleged...
9. But if no authority for lying can be alleged, neither from the ancient Books, be it because that is not a lie which is received to have been done or said in a figurative sense, or be it because good men are not challenged to imitate that which in bad men, beginning to amend, is praised in comparison with the worse; nor yet from the books of the New Testament, because Peter's correction rather than his simulation, even as his tears rather than his denial, is what we must imitate: then, as to those …
St. Augustine—On Lying

The Eclipse and Rediscovery of the Old Testament
[Sidenote: Jesus' study of the Old Testament] The opening chapters of the Gospels record only three or four meagre facts regarding the first thirty years of Jesus' life. The real history of those significant years ran so far beneath the surface of external events that it completely escaped the historian. The history of the mental and spiritual life of the Master is recorded in his mature character and teachings. The fugitive hints, however, vividly illustrate the supreme fact that he ever grew …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Eligius, Bishop of Noyon.
THE life of this pious bishop is so much the more worthy our consideration, on account of his having passed many years in the position of an ordinary citizen, before he entered on the clerical office; because his life may thus afford us a picture of the pious citizens of his time. Eligius was born at Chatelàt, a mile from Limoges, A. D. 588. His family had been Christian for many generations, and he received a pious education, [8] the result of which extended throughout his life. In his youth, …
Augustus Neander—Light in the Dark Places

Secondly, for Thy Words.
1. Remember, that thou must answer for every idle word, that in multiloquy, the wisest man shall overshoot himself. Avoid, therefore, all tedious and idle talk, from which seldom arises comfort, many times repentance: especially beware of rash answers, when the tongue outruns the mind. The word was thine whilst thou didst keep it in; it is another's as soon as it is out. O the shame, when a man's own tongue shall be produced a witness, to the confusion of his own face! Let, then, thy words be few, …
Lewis Bayly—The Practice of Piety

The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes …
Thomas Watson—The Ten Commandments

The Fifth Commandment
Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.' Exod 20: 12. Having done with the first table, I am next to speak of the duties of the second table. The commandments may be likened to Jacob's ladder: the first table respects God, and is the top of the ladder that reaches to heaven; the second respects superiors and inferiors, and is the foot of the ladder that rests on the earth. By the first table, we walk religiously towards God; by …
Thomas Watson—The Ten Commandments

Eleventh Day. The Holy one of Israel.
I am the Lord that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. I the Lord which make you holy, am holy.'--Lev. xi. 45, xxi. 8. 'I am the Lord Thy God, the Holy One of Israel, Thy Saviour. Thus saith the Lord, your Redeemer, the Holy One of Israel: I am the Lord, your Holy One, the Creator of Israel, your King.'--Isa. xliii. 3, 14, 15. In the book of Exodus we found God making provision for the Holiness of His people. In the holy …
Andrew Murray—Holy in Christ

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially …
Alfred Edersheim—Sketches of Jewish Social Life

Judas' Betrayal and Peter's Denial Foretold.
(Jerusalem. Evening Before the Crucifixion.) ^A Matt. XXVI. 21-25, 31-35; ^B Mark XIV. 18-21, 27-31; ^C Luke XXII. 21-23, 31-38; ^D John XIII. 21-38. ^b 18 And ^d 21 When Jesus had thus said, ^b as they sat and were eating, ^d he was troubled in the spirit, and ^b Jesus ^d testified, and said, Verily, verily, I say unto you, that one of you shall betray me. ^b even he that eateth with me. ^c 21 But behold, the hand of him that betrayeth me is with me on the table. [The foreknowledge of Judas' crime …
J. W. McGarvey—The Four-Fold Gospel

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