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Exodus Chapter
Twenty-three
Exodus 23
Chapter Contents
Laws against falsehood and injustice. (1-9) The year of
rest
The sabbath
The three festivals. (10-19) God promises to conduct the
Israelites to Canaan. (20-33)
Commentary on Exodus 23:1-9
(Read Exodus 23:1-9)
In the law of Moses are very plain marks of sound moral
feeling
and of true political wisdom. Every thing in it is suited to the
desired and avowed object
the worship of one only God
and the separation of
Israel from the pagan world. Neither parties
friends
witnesses
nor common
opinions
must move us to lessen great faults
to aggravate small ones
excuse
offenders
accuse the innocent
or misrepresent any thing.
Commentary on Exodus 23:10-19
(Read Exodus 23:10-19)
Every seventh year the land was to rest. They must not
plough or sow it; what the earth produced of itself
should be eaten
and not
laid up. This law seems to have been intended to teach dependence on
Providence
and God's faithfulness in sending the larger increase while they kept
his appointments. It was also typical of the heavenly rest
when all earthly
labours
cares
and interests shall cease for ever. All respect to the gods of
the heathen is strictly forbidden. Since idolatry was a sin to which the
Israelites leaned
they must blot out the remembrance of the gods of the
heathen. Solemn religious attendance on God
in the place which he should
choose
is strictly required. They must come together before the Lord. What a
good Master do we serve
who has made it our duty to rejoice before him! Let us
devote with pleasure to the service of God that portion of our time which he
requires
and count his sabbaths and ordinances to be a feast unto our souls.
They were not to come empty-handed; so now
we must not come to worship God
empty-hearted; our souls must be filled with holy desires toward him
and
dedications of ourselves to him; for with such sacrifices God is well pleased.
Commentary on Exodus 23:20-33
(Read Exodus 23:20-33)
It is here promised that they should be guided and kept
in their way through the wilderness to the land of promise
Behold
I send an
angel before thee
mine angel. The precept joined with this promise is
that
they be obedient to this angel whom God would send before them. Christ is the
Angel of Jehovah; this is plainly taught by St. Paul
1 Corinthians 10:9. They should have a
comfortable settlement in the land of Canaan. How reasonable are the conditions
of this promise; that they should serve the only true God; not the gods of the
nations
which are no gods at all. How rich are the particulars of this
promise! The comfort of their food
the continuance of their health
the
increase of their wealth
the prolonging their lives to old age. Thus hath
godliness the promise of the life that now is. It is promised that they should
subdue their enemies. Hosts of hornets made way for the hosts of Israel; such
mean creatures can God use for chastising his people's enemies. In real
kindness to the church
its enemies are subdued by little and little; thus we
are kept on our guard
and in continual dependence on God. Corruptions are
driven out of the hearts of God's people
not all at once
but by little and
little. The precept with this promise is
that they should not make friendship
with idolaters. Those that would keep from bad courses
must keep from bad
company. It is dangerous to live in a bad neighbourhood; others' sins will be
our snares. Our greatest danger is from those who would make us sin against
God.
── Matthew Henry《Concise Commentary on Exodus》
Exodus 23
Verse 1
[1] Thou shalt not raise a false report: put not thine hand
with the wicked to be an unrighteous witness.
Thou shalt not raise
the margin reads
Thou shalt not
receive a false report
for sometimes the receiver in this case is as bad as
the thief; and a backbiting tongue would not do so much mischief
if it were
not countenanced. Sometimes we cannot avoid hearing a false report
but we must
not receive it
we must not hear it with pleasure
nor easily give credit to
it.
Verse 2
[2] Thou shalt not follow a multitude to do evil; neither
shalt thou speak in a cause to decline after many to wrest judgment:
Thou shalt not follow a multitude to do evil — General usage will
never excuse us in any ill practice; nor is the broad way ever the safer for
its being crowded. We must inquire what we ought to do
not what the most do;
because we must be judged by our master
not our fellow servants; and it is too
great a compliment
to be willing to go to hell for company.
Verse 7
[7] Keep thee far from a false matter; and the innocent and
righteous slay thou not: for I will not justify the wicked.
Keep thee far from a false matter — From assisting or
abetting an ill thing. Yea
keep thee far from it
dread it as a dangerous
snare. I will not justify the wicked - That is
I will condemn him that
unjustly condemns others.
Verse 9
[9] Also thou shalt not oppress a stranger: for ye know the
heart of a stranger
seeing ye were strangers in the land of Egypt.
Thou shalt not oppress the stranger — Though aliens might
not inherit lands among them; yet they must have justice done them. It was an
instance of the equity of our law
that if an alien be tried for any crime
except treason
the one half of his jury
if he desire it
shall be foreigners;
a kind provision that strangers may not be oppressed.
For ye know the heart of a stranger — You know something of
the griefs and fears of a stranger by sad experience.
Verse 10
[10] And six years thou shalt sow thy land
and shalt gather
in the fruits thereof:
The institution of the sabbatical year was designed
1.
To shew what a plentiful land that was
into which God was bringing them
that
so numerous a people could have rich maintenance out of the products of so
small a country
without foreign trade
and yet could spare the increase of
every seventh year. 2. To teach them a confidence in the Divine Providence
while they did their duty
That as the sixth day's manna served for two days
meat
so the sixth year's increase should serve for two years subsistence.
Verse 13
[13] And in all things that I have said unto you be
circumspect: and make no mention of the name of other gods
neither let it be
heard out of thy mouth.
In all things that I have said unto you be circumspect — We are in danger of
missing our way on the right hand and on the left
and it is at our peril if we
do
therefore we have need to look about us. A man may ruin himself through
mere carelessness
but he cannot save himself without great care and circumspection;
particularly since idolatry was a sin they were much addicted to
and would be
greatly tempted to
they must endeavour to blot out the remembrance of the gods
of the heathen
and must disuse all their superstitious forms of speech
and
never mention them but with detestation. In Christian schools and academies
(for it is in vain to think of re-forming the play-houses) it were to be wished
that the names and stories of the heathen deities or demons rather were not so
commonly and familiarly used.
Verse 14
[14] Three times thou shalt keep a feast unto me in the year.
The Passover
Pentecost
and feast of Tabernacles
in
spring
summer
and autumn
were the three times appointed for their
attendance; not in winter
because travelling was then uncomfortable; nor in
the midst of their harvest.
Verse 17
[17] Three times in the year all thy males shall appear
before the Lord GOD.
All thy males — All that were of competent years
and health and strength
and at their own disposal. 'Tis probable
servants were
exempt: for none was to appear without an offering: but most of these had
nothing to offer.
Verse 19
[19] The first of the firstfruits of thy land thou shalt
bring into the house of the LORD thy God. Thou shalt not seethe a kid in his
mother's milk.
Some of the Gentiles
at the end of their harvest
seethed a kid in it's dam's milk
and sprinkled that milk-pottage in a magical
way upon their gardens and fields
to make them fruitful. But Israel must abhor
such foolish customs. Is not this rather forbidden
as having some appearance
of cruelty?
Verse 20
[20] Behold
I send an Angel before thee
to keep thee in the
way
and to bring thee into the place which I have prepared.
Behold
I send an angel before thee — The angel of the
covenant: Accordingly the Israelites in the wilderness are said to tempt
Christ. It is promised that this blessed anger should keep them in the way
though it lay through a wilderness first
and afterwards through their enemies
country; and thus Christ has prepared a place for his followers.
Verse 21
[21] Beware of him
and obey his voice
provoke him not; for
he will not pardon your transgressions: for my name is in him.
Beware of him
and obey his voice; provoke him not — It is at your peril
if you do; for my name - My nature
my authority is in him.
Verse 25
[25] And ye shall serve the LORD your God
and he shall bless
thy bread
and thy water; and I will take sickness away from the midst of thee.
He shall bless thy bread and thy water — And God's blessing
will make bread and water more refreshing and nourishing
than a feast of fat
things
and wines on the lees
without that blessing.
And I will take sickness away — Either prevent it or
remove it. Thy land shall not be visited with epidemical diseases
which are
very dreadful
and sometimes have laid countries waste.
Verse 26
[26] There shall nothing cast their young
nor be barren
in
thy land: the number of thy days I will fulfil.
The number of thy days I will fulfill — And they shall not be
cut off in the midst by untimely deaths. Thus hath godliness the promise of the
life that now is.
Verse 27
[27] I will send my fear before thee
and will destroy all
the people to whom thou shalt come
and I will make all thine enemies turn
their backs unto thee.
I will send my fear before thee — And they that fear
will soon flee. Hosts of hornets also made way for the hosts of Israel; such
mean creatures can God make use of for the chastising of his people's enemies.
──
John Wesley《Explanatory Notes on Exodus》
23 Chapter 23
Verse 1
Thou shalt not raise a false report.
Slander characterized
prohibited
and punished
I. Slander is
characterized.
1. Originating a false report. It may be from--
2. Listening to false reports.
3. Circulating a false report.
II. Slander is
prohibited.
1. Affecting antecedents.
2. Affecting character.
3. Affecting family or social relations.
4. Affecting goods.
III. Slander is
punished. The slanderer is--
1. Excluded from religious fellowship (Psalms 15:3).
2. Exposed to contempt of mankind (Proverbs 10:18).
3. Object of Divine vengeance (Psalms 10:5).
4. Excluded from kingdom of heaven (Revelation 22:15). (J. W. Burn.)
Description of slander
The tongue of the slanderer is a devouring fire
which tarnishes
whatever it touches; which exercises its fury on the good grain equally as on
the chaff
on the profane as on the sacred: which
wherever it passes
leaves
only desolation and ruin; digs even into the bowels of the earth
and fixes
itself on things the most hidden; turns into vile ashes what only a moment
before had appeared to us so precious and brilliant; acts with more violence
and danger than ever in the time when it was apparently smothered up and almost
extinct; which blackens what it cannot consume
and sometimes sparkles and
delights before it destroys. (Massillon.)
Envious slander
The worthiest persons are frequently attacked by slanders
as we
generally find that to be the best fruit which the birds have been pecking at.
(Bacon.)
How to avoid slander
The celebrated Boerhaave
who had many enemies
used to say that
he never thought it necessary to repeat their calumnies. “They are sparks
”
said he
“which
if you do not blow them
will go out of themselves. The surest
method against scandal is to live it down by perseverance in well-doing
and by
prayer to God
that He would cure the distempered minds of those who traduce
and injure us.” It was a good remark of another
that “the malice of ill
tongues cast upon a good man is only like a mouthful of smoke blown upon a
diamond
which
though it clouds its beauty for the present
yet it is easily
rubbed off
and the gem restored
with little trouble to its owner.”
Slander reproved
When any one was speaking ill of another in the presence of Peter
the Great
he would shortly interrupt him
and say
“Well now; but has he not a
bright side? Come
tell me what have you noticed as excellent in him! It is
easy to splash mud; but I would rather help a man to keep his coat clean.”
Listening to slander
Calumny would soon starve and die of itself
if nobody took it in
and gave it lodging. (Leighton.)
There would not be so many open mouths if there were not so many
open ears. (Bishop Hall.)
The progress of slander
It is AElian’s observation
how that men being in danger to be
stung by scorpions
use to place their beds in water
yet the politic serpents
have a device to reach them: they get up to the top of the house
where one
takes hold
the next hangs at the end of him
a third upon the second
a fourth
upon the third
and so making a kind of serpentine rope
they at last wound the
man. And thus it is
that amongst scandalizers and slanderers
one begins to
whisper
another makes it a report
a third enlargeth it to a dangerous
calumny
a fourth divulgeth it for a truth. So the innocent man’s good name
which
like a merchant’s wealth
got in many years
and lost in an hour
is
maimed
and so secretly traduced
that it is somewhat hard to find out the
villain that did it. (J. Spencer.)
False reports
The Rev. C.H. Spurgeon has given publicity to the following
letter: “Dear Mr. Spurgeon
--As I see that you are still occasionally put to
the trouble of answering inquiries as to the truth of various anecdotes
etc.
concerning yourself
I thought the following brief statement might interest
you
or some of your numerous readers
if you think it well to publish it.
About seventeen years ago I was for some time at a well-known health resort on
the south coast. At the table d’hote I sat next to a young married lady
who was
alas! consumptive
and of that temperament which is so common in such
cases
tres spirituelle
and very learned and accomplished. You may be
sure she never lacked auditors for her lively conversation. At dessert one day
she was ‘telling stories’ (in the literal and juvenile sense of the phrase)
about yourself. I let her go on for some time
until I thought the fun was
getting a little too fast; and then I said
‘I hope Mrs.
you do not believe
the stories you are detailing
because I assure you
I heard nearly all of them
in my boyhood
before Mr. Spurgeon was born
and that most of them were then
attributed to Rowland Hill--doubtless with equal lack of authenticity.’ She
looked me calmly in the face
with a comical expression
and replied
‘Oh
Mr.
we never ask whether such stories are true; it is quite
sufficient if we find them amusing.’ ‘Well
’ I said
‘so long as that is
understood all round
by all means keep on.’ The poor
brilliant
thoughtless
woman and her husband also have many years since passed away; but she has many
many successors
who are without her wit
and not quite so goodhumouredly
candid as to their practice. If only you can get it ‘understood all round ‘ that
such folk really do not consider whether their ‘anecdotes‘ are true or not
it
might save you some trouble. Yours faithfully.” Mr. Spurgeon himself adds:
“This is quite true
but it is a pity that people should lie in jest. The lady
was let off very easily. Our friend has touched the root of the matter
It is
not malice
but the passion for amusement
which creates the trade in
falsehood
which never seems to decline.”
Description of calumny
Apelles painted her thus: There sits a man with great and open
ears
inviting Calumny
with his hand held out
to come to him; and two women
Ignorance and Suspicion
stand near him. Calumny breaks out in a fury; her
countenance is comely and beautiful
her eyes sparkle like fire
and her face
is inflamed with anger; she holds a lighted torch in her left hand
and with
her right twists a young man’s neck
who holds up his hands in prayer to the
gods. Before her goes Envy
pale and nasty; on her side are Fraud and
Conspiracy; behind her follows Repentance
clad in mourning
and her clothes
torn
with her head turned backwards
as if she looked for Truth
who comes
slowly after. (A. Tooke.)
False insinuations
Often are the most painful wrongs inflicted through the
medium of covert inuendoes and malignant insinuations. Half of a fact is a
whole falsehood. He who gives the truth a false colouring by a false manner of
telling it is the worst of liars. Such was Doeg in his testimony against the
priests. He stated the facts in the case
but gave them such an artful interpretation
as to impart to them the aspect and influence of the most flagrant falsehoods.
It was through the same mode of procedure that our Lord was condemned.
An unrighteous witness.--
The duties of witnesses
I. Not to
co-operate in an unrighteous cause (verse 1). This “commandment is exceeding
broad
” and conveys a lesson--
1. To judicial witnesses.
2. To all partisans
controversialists
politicians.
3. To trades unionists
etc.
II. Not to
co-operate in any unrighteous cause because it is popular (verse 2).
1. Because majorities are no test of truth. Multitudes may be roused
by passion
prejudice
or self-interest.
2. Because men should be weighed as well as counted.
3. Because righteousness
from the constitution of human nature
is
often unpopular and in the minority.
III. Not to
co-operate in an unrighteous cause Because it is apparently benevolent (verse
3; Leviticus 19:15).
1. Because we may be putting a premium on vice which is the source of
all misery.
2. Because justice is above mere sentiment
and for the well-being of
the whole community
and not for the exclusive benefit of a class.
3. Because of its influence on the object himself. Let a man feel
that you do this or that for him simply because he is poor
and he will see no
advantage in helping himself.
Learn then--
1. To entertain none but righteous considerations.
2. To pursue them at all cost. (J. W. Burn.)
Verse 2
Thou shalt not fellow a multitude to do evil.
Following the multitude prohibited
I. Explain the
nature of this precept.
1. It is here assumed that the multitude do evil. This may be
inferred--
2. Secondly
the precept in the text supposes that we are in danger
of copying the example of the multitude. We may infer this--
3. From a variety of melancholy facts. The multitude who now do evil
were not always such adepts in depravity; when they first entered into the
broad way their feet were not swift to do evil; they proceeded with hesitating
steps
but by practice became hardened in crime.
II. Urge reasons to
induce us to observe it. The multitude doing evil should not be imitated
because they are--
1. Unlawful and unconstituted guides.
2. Bad guides.
3. Dishonourable guides.
4. Unprofitable guides.
5. Dangerous guides.
III. Impart advice
for the direction of those who wish to escape the ensnaring wiles of the
multitude.
1. Get your minds deeply and thoroughly impressed with the awfulness
of your situation. Dangers unseen will be unavoided.
2. Seek the regenerating grace of God.
3. Be on your guard against the seductive wiles and insinuating
influence of the multitude. Sinners will entice you; but come out from among
them; have no communion with the unfruitful works of darkness (Psalms 1:1).
4. Follow the happy few who strive to do good. Show that you are with
Christ by being with His people. Oh
say
“This people shall be my people
and
their God my God.” Inferences--
Individual responsibility
There is
I suppose
no doctrine more clearly set forth in
Scripture than the doctrine of personal responsibility. There is no doctrine
more readily owned
no doctrine more insisted upon by men. Yet I think I can
show you that
in its application to a great number of particular cases
you
would not only act as though you disbelieved it
but you would unconsciously
maintain in words doctrines directly opposed to it. The words which I have just
read to you suggest one of the most universally employed modes of denying this
universally received doctrine of individual responsibility. “Thou shalt not
follow a multitude to do evil
” was said long ago by the Jewish law. I think
you will find that the present condition of things
in whatever place or class
we are thinking of
grew up from something very small
and that by degrees the
sin acquired strength from the power and position
and then from the mere
number of its perpetrators
until in time it acquired positive dignity and
became correct
or according to the absurd modern phraseology
became “good
form
” from the multitude of transgressors. I will begin with the sex which
since the creation of the world has almost uniformly carried its point against
the opposite sex
and which
nevertheless
is still facetiously called the
weaker. They will
I believe
if you ask them
readily own themselves
responsible for their use of time and of money. Well
they certainly spend an
excessive amount of the latter
money
as I daresay their husbands know
in
purchasing; and of the former
time
as everybody knows
in adjusting those
ever-changing and most cumbrous absurdities which they pile upon themselves
and with which they surround themselves to the general inconvenience of
everybody and everywhere. They do this until I should think they must feel
uncomfortable
and I know that they look deformed. Why do they do it? Ask any
one
and you will hear it all condemned at once
solemnly
perhaps piously condemned
at once
the responsibility being shifted immediately from the individual to
fashion
and that is to everybody. What does all that mean? Their conscience is
relieved by the multitude whom they follow. Let us go a little further and take
another view of the matter. Public bodies
I believe
parliaments
ministries
corporations
town commissioners
Poor Law guardians
boards of all kinds
and
committees of all kinds
are known--every one of you knows it as well as I
do--to be guilty of neglect of duties and violations of honour of which none of
their members singly
in private transactions
would for one moment be capable.
Take another set of instances. Look at the recognized dishonesties of different
trades and businesses. The man who keeps light weights for selling
and heavy
weights for buying
as I once knew a most “pious” man do; the man who
adulterates food; the man who puts bad work or bad material where it is not to
be detected; the servant who robs his master “in the usual way”; “the workman who
to no greater extent than others of his craft plunders his employer”; none of
these desire by any means
I fancy
to have their children taught at school
that the Eighth Commandment has no meaning. They like to hear it every Sunday.
Why? Because they have an unwritten tradition in the craft or trade
by which
it is dispensed with. But I am going into more dangerous ground now. In the
present day
the multitude has come to be considered something more than an
excuser of deviations from strict principles in the ordinary affairs of life.
It is beginning to assume the functions of the highest authority on religious
matters. To call in question its decision
or refuse submission to its
commands
no matter how uninstructed it may be
is coming to be viewed in the
light of standing up against an inspired prophet. It does not occur to the
thoughtless throng
who will rush anywhere to hear anybody
or to see anything
that when the multitude appears to have taken a “pious” turn it can be wrong to
follow it whithersoever it leads. It does not seem to occur to them that when
the multitude is longing to take Jesus by force and make Him a king
it may
have just as little perception of His mission as when it clamorously demands
His crucifixion. No
they are afraid to gainsay what the multitude asserts;
they are afraid to do anything but echo its assertions
and thus each one among
a multitude perpetuates the delusion of the others as to his real opinion
by
being afraid to say it out
and act in conformity with it. This is the very
spirit by which multitudes are created
by which they are enabled to assume
formidable proportions
to become powerful for evil. The silence of cowardice
is regarded as satisfactory consent
and everybody’s echo of what everybody
else says is vaunted as the concurrence of numerous independent testimonies.
Persons of this kind are the genuine followers of the multitude who are
condemned in the text. (J. C. Coghlan
D. D.)
The sin of following the multitude to do evil
I. It implies that
the majority or great mass of mankind are uniformly and constantly engaged in
doing evil.
II. The prohibition
which we are considering implies that every person is naturally disposed to
follow a multitude to do evil.
III. The prohibition
in the text implies that those are altogether criminal who
follow the evil
examples of evil-doers
though they are the great majority of mankind. For--
1. They are free and voluntary in following the examples of those who
do evil.
2. Every person acts contrary to his reason and conscience in
following a multitude to do evil
which renders him altogether criminal and
inexcusable.
Conclusion:
1. If men are apt to follow bad examples
as has been said
then
there is reason to think that bad examples are the great source of moral
corruption in every part of the world.
2. If men are naturally disposed to follow the multitude to do evil
then the truly godly have much more concern in spreading moral corruption
and
obstructing the cause of religion than they are apt to imagine.
3. Since men are naturally disposed to follow the bad examples of the
multitude
it is easy to see why a people
declining in religion
are so apt to
be insensible of their religious declensions. The minority are blended with the
majority
and they are all imperceptibly declining together.
4. If all men are naturally disposed to follow the multitude to do
evil
then the rising generation are always in a peculiarly dangerous
situation.
5. If it be criminal to follow bad examples
it must be far more
criminal to set bad examples.
6. If men are naturally disposed to follow the multitude to do evil
then every one in a state of nature has a great reason to fear that he shall
live and die in his present unsanctified and impenitent state. Your belonging
to the majority will not help you to turn about
but powerfully tend to hinder
you. What will you say when He punishes you? (N. Emmons
D. D.)
Multirude no prevailing argument
The Lord that made us knoweth our mould and how easily we are
persuaded to taste of the forbidden fruit
and how prone to be carried headlong
to error
and therefore gives us a caveat
and sets a bar and stop in
our way
that we run not to evil because we see others run or lead the way
before us. And we shall do well by the way to take notice of our own corruption
as the Lord doth
that in the same we may see the necessity of this precept;
for first
nature corrupt is as attractive of evil as the adamant naturally
draws iron; just as a spark to tinder or gunpowder. Secondly
evil is diffusive
of itself
and such an acquaintance there is between it and us
as the plague
cannot so easily infect our bodies as sin doth poison and suddenly infect our
souls. Thirdly
our nature is social
and not as the brutes; we readily thrust
into company
and therefore being naturally enemies to solitariness
we are
ready to follow if any one lead us the way; but if many or a multitude (as
here) then we run
and for haste never stay to reason the case
neither in what
way nor upon what errand. And
therefore
the Lord would have His people to
fence themselves with a rule of prudence
that they be not misled by the
crooked steps of others and their own perverse inclinations.
1. One reason is in the text: because a multitude may err and run to
evil
and may decline to overthrow truth.
2. Multitudes cannot make that to be good which is evil in itself
neither in doctrine nor manners; well they may make an evil worse
but none
better.
3. Multitudes cannot keep off the revenge of evil; one evil mate may
help his fellow into sin
but cannot help him out of punishment
4. Multitudes and most men are commonly the worst. The way to hell is
broad and the gate wide that leads to destruction
and many go in thereat (Matthew 7:13). “Hell enlargeth itself (Isaiah 5:14).” Tophet is large and wide (Exodus 30:33). And therefore it cannot be
the safest way which the most walk in. Contrarily
the fewest are commonly the
best; pearls are rare; many hundred false prophets to one poor Micaiah; God’s
part in the world was ever but a gleaning and a small remnant; and the apostle
(1 John 5:19) pronounceth in the name
of believers
“We know we are of God
and the whole world lieth in
unrighteousness.”
5. It is better to walk the right way alone than to wander out of the
way with company; better go to heaven alone
or with a few
than with
multitudes to hell.
Come we now to application of this point.
1. If it be so dangerous to follow a multitude to evil
what a
fearful thing it is to lead a multitude to evil! as the magistrate that enacts
and commands evil; like Jeroboam that made all Israel to sin. Or the minister
that shall be weak as another man by whose example many are corrupted
through
loose speeches
unseemly behaviours
libertine courses
fellowship with the
abject
opposing the persons and strict courses of such as fear God.
2. See how desperately many men frame their courses while they live
as if to do as the most do
were a good and warrantable plea. Because the most
are irreligious
without the fear of God
and without conscience: so are they.
The most scorn to attend God’s ordinance: so do they. Commit a felony
riot
robbery
or rebellion with a multitude
and try if in thy trial before the
judge it will be a good plea to say
“I was led
and followed the multitude.”
What then would you have us to do? In matters of faith build upon a surer
foundation than upon numbers and multitudes
whom it was never safe to follow;
nor was it ever a good argument either of the truth or true Church. In Christ’s
time the multitude followed the Scribes and Pharisees
but not Christ nor His
apostles; and all the multitude cried
“Crucify Him.” And how uncertain a rule
this is the father tells us who observed
that in synods and councils the
greater side doth oftentimes overcome the better; and another who saith
that
in all Divine cases we must not number voices
but weigh them. What sure ground
can be expected from the rude multitude
than which nothing is more fickle and
uncertain? But we have a surer word
“Being built upon the foundation of the
apostles and prophets
Jesus Christ Himself being the chief corner-stone” (Ephesians 2:20; 1 Corinthians 3:11). And we say as
Hushai to Absolom (2 Samuel 16:18) “Nay
but whom the
Lord and this people
and all the men of Israel chose
his will I be
and with
him will I abide.” (T. Taylor
D. D.)
Thou shalt not follow a multitude to do evil
I. Imitation is
one of the great characteristics of the human species. The same passion that
impels us to society
impels us to take part with our companions in their
interests and inclinations. Insensibly and without thought we fall into their
customs and their manners; we adopt their sentiments
their passions
and even
their foibles
and follow the same course as if we were actuated by the same
spirit.
II. By what means
we are to keep ourselves from following a multitude to do evil.
1. Let us be early and firmly established in the principles of an
holy faith. It is education chiefly that forms the human character; and it is a
virtuous and religious education that forms the character.
2. Let us beware with what company we associate.
3. Let us acquire firmness and fortitude of mind. (James Logan.)
The multitude an unsafe guide
It is said of the roes and hinds that they are most tender
and fearful of all beasts
affrighted with any noise
checked with the least
foil
turned out of course with the snapping of a stick
presently make head
another way
and when they are once out of their wonted walk they run they know
not whither
even to their own death. Such is the natural disposition of the
multitude or common people
soon stirred up
quickly awry
sometimes running
full head one way
on a sudden turned as much another
easily set agog
delighted with novelties. (J. Spencer.)
The multitude not to be followed
Said Horace Bushnell to his younger brother
who had been to a
cheap show and came home crestfallen
“The next time that you see the whole
world doing something
be sure not to go with them unless you have some better
reason.” That was the germ of manly independence out of which the sturdy manhood
of that remarkable thinker grew. The sooner a young man learns that there are
in this world more silly people than wise
more weak than strong
the better
his chances of being a man.
Custom not the standard of right
“Know that the Lord has set apart him that is godly for Himself.”
Therefore it is no excuse for him to say
“I do but as others do.” He is to
reckon his hours by the sun
not the town clock; to take God’s direction
not
the vice of the multitudes
as one of their stamp and at liberty to comply with
their fashions. (T. Mantan
D. D.)
Verse 4-5
Thine enemy’s ox.
On duties to enemies
I. That duties to
enemies are enjoined (Proverbs 24:17; 1 Thessalonians 5:15).
1. It is our duty to protect the interests of our enemy.
2. It is our duty to help the difficulties of our enemy.
II. That duties to
enemies are difficult: “and wouldest forbear to help him.”
1. Such duties are against the grain of human nature.
2. Such duties are apparently against self-interest.
3. Such duties require self-denials and sacrifices.
III. That duties to
enemies are rewarded (Proverbs 25:21-22; Matthew 5:44-45; Romans 12:20).
IV. That neglect of
duties to enemies is punished (Job 31:29; Proverbs 24:18). In conclusion--
1. Our text applies to all enmity
whether polemical
political
or
national.
2. Its precepts should be obeyed
because we may be in the wrong and
our enemy in the right.
3. Because God has Himself set us the sublime example. “When we were
enemies
we were reconciled by the death of His Son.” (J. W. Burn.)
Neighbourly conduct
The horse of a pious man living in Massachusetts
North
America
happening to stray into the road
a neighbour of the man who owned the
horse put him into the pound. Meeting the owner soon after
he told him what he
had done; “And if I catch him in the road again
” said he
“I’ll do it again.”
“Neighbour
” replied the other
“not long since I looked out of my window in
the night and saw your cattle in my meadow
and I drove them out and shut them
in your yard; and I’ll do it again.” Struck with the reply
the man liberated
the horse from the pound
and paid the charges himself. “A soft answer turneth
away wrath.”
A humane disposition
In one of my temperance pilgrimages through Illinois I met a
gentleman who was the companion of a dreary ride which Mr. Lincoln made in a
light waggon
going the rounds of a circuit court where he had clients to look
after. The weather was rainy
the road “heavy” with mud. Lincoln enlivened the
way with anecdotes and recital
for few indeed were the incidents that relieved
the tedium of the trip. At last
in wallowing through a slough
they came upon
a poor hog
which was literally fast in the mud. The lawyers commented on the
poor creature’s pitiful condition and drove on. About half a mile was
laboriously gone over
when Lincoln suddenly exclaimed
“I don’t know how you
feel about it
but I’ve got to go back and pull that pig out of the slough.”
His comrade laughed
thinking it merely a joke; but what was his surprise when
Lincoln dismounted
left him to his reflections
and striding slowly back
like
a man on stilts picking his way as his long walking implements permitted
he
grappled with the drowning swine
dragged him out of the ditch
left him on its
edge to recover his strength
slowly measured off the distance back to his
waggon
and the two men drove on as if nothing had happened. The grand and
brotherly nature which could not consent to see the lowest of animals suffer
without coming to its rescue at great personal discomfort was nurtured by years
of self-abnegation for the great struggle
when he should be strong enough to
“put a shoulder to the wheel
” that should lift the chariot of State out of the
mire and set a subject race upon its feet. (Frances E. Willard.)
Verses 6-8
Thou shalt not wrest the judgment.
Duties of judges
I. That judges
should be impartial.
1. In particular towards the poor (Exodus 23:6).
2. In general towards the right (Exodus 23:7
first clause). Not to aid or
abet a wrong cause.
II. That judges
should be cautious
particularly with regard to matters relating to capital
punishment. “The innocent and righteous slay thou not.”
1. The case must be clearly proved.
2. The accused to have the benefit of the doubt.
3. Because justice would be done. If the criminal escaped an earthly
doom
God would “not justify the wicked” (Proverbs 11:21).
III. That judges
should be incorrupt (Exodus 23:8)
either in the shape of
direct bribe or indirect present.
1. Because the bribe may blind him to the true merit of the case;
and--
2. Because the bribe may weigh down and pervert his judgment on the
wrong side.
IV. That judges
should be considerate (Exodus 23:9)
particularly in regard to
foreigners. Because--
1. They had been foreigners themselves
and had suffered for the want
of consideration.
2. They therefore knew something of the sufferings of foreigners.
The administration of justice
There was a close connection between the civil and the
military constitution of the Hebrews. The same men who were captains of
thousands and captains of hundreds in war were magistrates in time of peace. In
every Oriental state the point of greatest weakness is the administration of
justice. Those who have lived long in the East testify that there is no such
thing as justice; that no cadi
sitting in the place of judgment
ever pretends
to such exceptional virtue as to be above receiving bribes. The utmost that can
be expected is the hypocrisy which is the homage of vice to virtue; and even
this is seldom rendered
for where bribery is universal no one is constrained
by shame to conceal it. Against this terrible demoralization no rock can stand
but that of the Divine authority. In the administration of justice a theocracy
is an ideal government
for it is Divinity enthroned on earth as in heaven; and
no other form of government enforces justice in a manner so absolute and
peremptory. In the eyes of the Hebrew lawgiver
the civil tribunal was as
sacred as the Holy of Holies. The office of the judge was as truly authorized
and his duty as solemnly enjoined as that of the priest. “The judgment is
God’s
” said Moses; and he who gave a false judgment disregarded the authority
of Him whose nature is justice and truth. The judgment-seat was a holy place
which no private malice might profane. Evidence was received with religious
care. Oaths were administered to give solemnity to the testimony (Leviticus 5:1). Then the judge
standing
in the place of God
was to pronounce equitably
whatever might be the rank of
the contending parties (Deuteronomy 1:17). He recognized no
distinctions; all were alike to him. The judge was to know no difference. He
was not to be biased even by sympathy for the poor (Exodus 23:3; Leviticus 19:15). Magistrates were not
allowed to accept a gift
for fear of bribery. (H. M. Field
D. D.)
Bribery resisted
Persuaded that Marvell would be theirs (the
Administration’s) for properly asking
they sent his old schoolfellow
the Lord
Treasurer Danby
to renew acquaintance with him in his garret. At parting
the
Lord Treasurer
out of pure affection
slipped into his hand an order upon the
Treasury for £1
000
and then went to his chariot. Marvell
looking at the
paper
called after the Treasurer
“My lord
I request another moment.” They
went up again to the garret
and Jack
the servant-boy
was called. “Jack
child
what had I for dinner yesterday?” “Don’t you remember
sir? You had the
little shoulder of mutton that you ordered me to bring from the woman in the
market.” “Very right
child. What have I for dinner to-day?” “Don’t you know
sir
that you bade me lay by the blade-bone to broil?” “’Tis so; very right
child; go away. My lord
do you hear that? Andrew Marvell’s dinner is provided.
There’s your piece of paper--I want it not. I know the sort of kindness you
intended. I live here to serve my constituents. The Ministry may seek men for
their purpose. I am not one.” (Coleridge.)
Bribes declined
“Why
” asked one of the English Tortes of the Tory Governor of
Massachusetts--“why hath not Mr. Adams been taken off from his opposition by an
office?” To which the Governor replied
“Such is the obstinacy and inflexible
disposition of the man
that he never would be conciliated by any office
whatever.” His daughter used to say that her father refused a pension from the
British Government of f2
000 a year. Once
when a secret messenger from General
Gage threatened him with a trial for treason if he persisted in his opposition
to the Government and promised him honours and wealth if he would desist
Adams
rose to his feet and replied
“Sir
I trust I have long since made my peace
with the King of kings. No personal consideration shall induce me to abandon
the righteous cause of my country.”
A judge to refuse bribes
I dare say many of you may have heard of the celebrated Sir
Matthew Hale
that he was in the habit of receiving a present from a person
annually; and it happened once
that about the usual time when this friend made
him the present
that he was accused of some offence
and was to appear as an
accused person before Sir Matthew Hale. On this occasion Sir Matthew Hale
returned him the present
lest it should afford even the shadow of a suspicion
that the purity of judicial impartiality should be disturbed
or seem to be
disturbed
by a gift from one who was to appear before the court accused of an
offence
and demanding a fair trial. And I believe still it would be thought
the most scandalous outrage upon our constitution
and every judge would
repudiate it with scorn and disdain
were any one
expecting to have his cause
tried by that judge
to attempt to propitiate his favour by gifts. Now
this
beautiful rule--so just
so reasonable
so proper--was anticipated and was
known
you observe
three thousand years ago
and was first revealed by Him who
is the Fountain of all wisdom and justice. (J. Cumming
D. D.)
Bribery resisted
A speculator heard that an amalgamation between two
joint-stock companies was projected
which would afford an opportunity to make
a large sum of money by prompt purchases of shares. He was acquainted with an
official holding a subordinate and poorly paid position in one of the
companies
and went to him to obtain reliable information. But the official was
a Christian and a man of honour
and knowing the information would operate to
the disadvantage of his employers
refused to say whether the amalgamation was
contemplated or not. “I can make £60
000 by my speculation if you will tell
me
” said the tempter
“and I will give you half.” “I cannot betray my trust
”
was the reply. “You need not speak
” said the speculator; “just wink your eye
and I shall know
and you shall have £30
000.” The temptation was fierce
but
the Christian conquered it. A few days afterwards
when the amalgamation was
completed
the speculator reproached his acquaintance for not giving the
information
but he was told that an approving conscience was above price. It
is satisfactory to learn that the faithful official prospered in his subsequent
career
and is now receiving a salary of £5
000 a year.
Verse 9
Thou shalt not oppress a stranger
for ye knew the heart of a
stranger.
The logic of law
The argument is that our conduct is to spring out of our
experience; we are to go back upon our own history and consciousness for the
law that shall guide us in the treatment of our fellow-men. Why
could we do
so
no more should we hear the rasping voice of rancour
hostile criticism
mean remark
or severe demand.
1. Thou shalt not oppress the struggling man
for thou thyself hast
had thy struggle. Do not be hard upon those who are going up-hill.
2. Thou shall not oppress a doubting man
for thou thyself hast had
thy doubts
if thou art more than half a man.
3. The text has a meaning in reference to ourselves
as well as to
others. Thou shalt not renew old fears
for all thy fears have been round
black
blatant liars. Six fears have been with you
have lied to you
have made
you play the fool in all the higher relations and issues of life
and yet I
detect you this morning talking in the corner to a member of the same false
family! Why do you not throw it from you
or order it behind you
or mock it
with the jibing of perfect rest in God!
4. “Thou shalt not--
because--.” That is the logic of the text. Now
what must He be who gave such laws? In the character of the laws
find the
character of the legislator. God must be tender; He takes care of strangers.
Not only so; He must be aware of human history in all its changes and
processes. He knows about the strangers who were in the land of Egypt; He knows
about their deliverance; He knows that strangers are a tribe that must be on
the earth from age to age; He knows us altogether. He speaks a word for the
stranger. Oh
man
friendless
lonely man
you should love God. Oh
woman
mother
sister
sinning woman
you should love Christ. Oh
little children
frail flowers that may wither in a moment
you should put out your little
hands
if in but dumb prayer
and long to touch the Son of God. Oh
working man
led away by the demagogue
made to scoff where you ought to pray
the Bible has
done more for you than any other book ever attempted to do; this is a human
book
a book for the nursery
the family
the market-place
the parliament
the
universe! (J. Parker
D. D.)
Kindly qualities developed by adversity
I suppose it is adversity that develops the kindly
qualities of our nature. I believe the sense of common degradation has a
tendency to make the degraded amiable--at least among themselves. I am told it
is found so in the plantations in slave-gangs. (Lord Beaconsfield.)
Verse 10-11
The seventh year thou shalt let it rest.
The Sabbatic year
This law was intended--
1. To show the fertility of the land of promise. Every seventh year
without skill or toil
the land would produce of itself sufficient for the poor
and the beasts of the field.
2. To encourage habits of thrift and forethought
so that they might
provide for the year of rest.
3. To test
I. That periods
may arrive by the order or permission of God when work must re laid aside.
Commercial depression
sickness
old age.
II. That the
prospect of such periods should lead us to provide for them. We are not like “fowls
of the air
” or “grass of the field
” which have to be literally fed and
clothed by the providence of God
and are utterly unable to forecast and
provide for contingencies.
III. That the
prospect of such periods should teach us resignation to the will of God and
faith in His goodness (Matthew 6:25-34).
1. There remaineth “a rest” for the people of God.
2. Prepare for that rest by faith and obedience. (J. W. Burn.)
Verse 12
On the seventh day thou shalt rest.
Labour and rest
I. That rest is
needful--“May be refreshed.”
1. Rest is needful that the exhausted faculties may repose after past
work.
2. Rest is needful that those faculties may be invigorated for future
service.
3. Rest is needful that work may not become irksome; for if so
4. Rest is needful that work may be free and joyous.
II. That rest is
mercifully provided.
1. This rest is provided by God
lest man should overlook its
necessity.
2. This rest is provided by God lest the servant
the foreigner
or
the beast should be defrauded of their right to it.
III. That rest
should be diligently earned. “Six days shalt thou do thy work.”
1. Not lounge over it;
2. Not neglect it; but
3. Do it earnestly
conscientiously
and well.
Application:
1. A lesson to employers. God has provided this rest; beware how you
steal what God has given to man.
2. A lesson to working-men. This rest is yours by right. Then
3. A lesson to the world at large. Sabbath-breaking is the direct
cause of
Need of rest
We know well enough that if trains are run at fifty miles an hour
over roads built to endure only a speed of thirty miles an hour
everything in
a short time begins to give way
and to wear out
and the whole road and all
the rolling stock gets into a dangerous condition. Every rail
every tie
every
joint
every nail
every wheel and bit of machinery feels the strain and wear.
The human mechanism is not less sensitive than are railroads and locomotives.
The tendency of the time is to increase the speed of individual movement and
progress. The over-driven human being needs constant rest and repairs
as do
railroads and locomotives
and a thousand-fold more
for his mechanism is
infinitely more complicated and delicate. Instead of adding more fuel to a
disordered engine to make it go
we would send it to the repair shop
and let
it be restored by skilled workmen to soundness. So when the mind and body are
worn and weary
send them to the repair shop for rest. Sleep
quiet
nutritious
food
the absence of all stimulants and whips
and goads--these skilled
positive and negative workmen of nature will restore (if anything can) the
wasted vitality
and bring back health and strength and soundness. (Christian
Advocate.)
Verse 13
Be circumspect.
Circumspection
I. In general. “In
all things.” Moses is drawing to the close of these precepts
and looking back
upon them
he says--“Be circumspect.” The original suggests--
1. That we should be fully awake to the importance of the Divine
commands.
2. That we should be on our guard against temptations to break the
Divine commands. Temptations are
3. That we should be careful “to remember His commandments to do
them.”
II. In particular
“make no mention
” etc. Because--
1. That would be uncircumspect in the first and greatest commandment.
2. That would be to forfeit the help promised to the circumspect.
3. That would be to yield to a tendency to be uncircumspect in
everything. Christians--
1. “Watch and pray
lest ye enter rote
temptation.”
2. Live so as “to adorn the doctrine of God your Saviour m all
things. (J. W. Burn.)
Circumspection needed
The mysterious perturbation of a ship’s compass is reported in a
scientific journal. It appears that the compass of the ship Penguin
recently
anchored off Australia
was deflected fifty-five degrees
and had a dip of
eighty-three degrees. After the ship left the anchorage and proceeded on her
voyage the disturbance ceased. At two miles from the point the variation was
quite normal. The captain spent a day in investigating the phenomenon. He
passed two or three times over the point where he had anchored
and found that
whenever the ship crossed it
the compass was disturbed as before
and
recovered when at a distance of two miles in any direction. This satisfied him
that the centre of the submarine disturbance was limited to a circle of less
than two miles magnetic minerals at the sea bottom. The journal reporting his
observation says: “Great as is the gain to the navigator to be thus warned of a
formidable danger in certain places
it lays upon him the imperative duty of
being always on his guard against such sources of disaster elsewhere
and of
promptly reporting any new magnetic disturbance
as he would a rock or shoal.!”
Similar vigilance is necessary on the part of every voyager through life.
Verse 16
The feast of harvest.
The feast of harvest
I. The instruction
it communicates
1. It exhibits the wonderful power of God.
2. We have an establishment of the faithfulness and truth of God.
3. We have a manifestation of the goodness and bounty of God.
4. It displays the mercy and forbearance of God.
5. It shows us the connection between means and the end.
II. What feelings
it should produce. It should produce feelings--
1. Of deep humiliation.
2. Of heartfelt gratitude.
3. Our constant dependence upon God.
4. A constant desire to please Him.
III. What practical
influence the subject should exert upon us.
1. To labour for the provision suited to our souls.
2. To do good in our respective spheres and stations in life.
3. Prepare for the final harvest.
Application:
1. Let us gratefully enjoy the bounties of Providence. Many are
abusing
many forgetting
etc.
2. Let us be especially anxious about the blessings of eternal life.
3. Let us always act in reference to the final harvest of the world.
(J. Burns
D. D.)
Pilgrimage feasts
I. Religious
feasts are memorials.
1. Of God’s past dealings.
2. Of our dependence on God’s care.
3. Of our present condition. Pilgrims. This earth is not our rest.
II. Religious
feasts are not to interfere with the duties of life.
III. stated
religious feasts are helpful to a religious spirit.
IV. Religious
feasts must promote the social and benevolent instincts of our nature.
V. The offerings
at religious feasts must be--
1. Pure
2. Of the best. (W. Burrows
B. A.)
The feast of harvest
This was their Pentecost; so called from a Greek word signifying
“fifty”--because it occurred on the fiftieth day from the feast of unleavened
bread. It was
properly
a harvest festival
in which the Jew offered
thanksgiving unto God for the ripened fruits of the earth. To understand the
peculiar interest the Jew took in this holiday
you must remember that the
Israelites
after their establishment in Canaan
were almost entirely a nation
of farmers. The peasant and the noble
in their respective spheres
were alike
husbandmen. And the whole land of Israel was in the highest state of
cultivation. Now
to such a people
inhabiting such a country
the feast of
harvest was necessarily a grand festival.
1. We
too
want great national and religious holidays
to keep in
mind great national providences.
2. We need them
moreover
as verily as the Jews
for their
conservative political influence--to counteract the sectional and unsocial
tendencies of our great tribal divisions. If we could come up nationally to
such Pentecosts
then no living man would ever again dare breathe of discord
and disunion--for chords
tender as our loves and stronger than our lives woven
of religion and holy with old memories
as the memorial festivals uniting Judah
and Ephraim
would bind us together and bind us to God!
3. Meanwhile we need such pentecostal holidays for those personal
advantages which they brought to the Hebrews. They furnish that harmless
relaxation so constitutionally necessary to our highest well-being. Real
pleasure
as well physical as moral
is always the true law of life. True
virtue is genial and joyous
walking earth in bright raiment
and with bounding
footsteps. And the nervous
restless
unreposing
devouring intensity of purpose
wherewith our men follow their business
is as disastrous to the nobler moral
bloom and aroma of the heart
as a roaring hurricane to a garden of roses.
Above all
our religious nature needs them. The true joy of the Lord is the
Christian’s strength. Cheerfulness is a very element of godliness.
4. This is our Pentecost--our feast of harvest. And even in its
lowest aspect
as a grateful acknowledgment of God’s goodness
in preserving
for our use the kindly fruits of the earth
it is a fitting occasion of thankfulness.
It is scarcely possible to over-estimate the importance of agriculture. It
surpasses commerce and manufacture
as a cause is superior to its effects--as
an inner life is of more moment than its various outward functions. Meanwhile
the reflex influences of industrial agriculture on our physical and social
well-being are as well incalculable. After all
the finest products of our
farm-lands are found in our farm-houses. Things better than corn and cabbages
are grown on plough-ground--bone
muscle
sinew
nerve
brain
heart; these all
thrive and strengthen by agriculture. The specimens of strong
hale
common-sense manhood seen at our annual fairs are a finer show than all the fat
cattle and sheep
and noble horses
and the brave array of farm-fruits and
implements. Agriculture purifies morals
chastens taste
deepens the religious
element
develops the individual man.
5. Our thanksgiving is partly in view of the ripened fruits of the
earth; but mainly in view of other and higher blessings. And in this regard as
well
it is properly--a feast of harvest. In respect of all things--not merely
the natural fruits of the earth
but all great human interests
political
intellectual
religious--we may be said to live in the world’s great harvest
time. We have reaped
and are reaping
the ripened and ripening fruits of all
earth’s past generations. Consider this a little.
6. In respects
then
like these
political
intellectual
religious
we live in times of unexampled blessedness. We have come up to Zion from hills
purple with vintage
and valleys golden with corn
in the rapturous
harvest-home of the mortal! And it becomes us to keep festival before God as
the old Jew kept his Pentecost. As men
as patriots
as philanthropists
as
Christians
our cup of joy mantles brightly. What more could God have done for
us that He hath not done? What people can be happy before God
if we are not
happy? Living here
in this nineteenth century
free men--free Christians--we
seem to stand on the very mount of God
flung up in the waste of ages
for the
enthronement of His great man-child! We look backward
and lo! all the past has
been working together for our national and individual beatitude. Patriarchs
prophets
bards
sages
mighty men
conquerors
have all been our servants.
Generation after generation
that have lived and died--great empires
that have
risen and flourished
and trod imperial paths
and passed away for ever--seem
to rise from their old death-dust
and march in vision before us
laying down
all their accumulated thoughts
and arts
and honours--all the trophies of
their mighty triumphs
in homage
at our feet! We look forward
and the eye is
dazzled with the vision of the glory about to be accorded to God’s kingly
creature
man! when standing upon this redeemed world
he shall assert his
birthright--a child of God here! an heir of God for ever! Verily
we have cause
for thanksgiving. “The Lord hath done great things for us
whereof we are
glad.” Let us give
then
free course to our grateful emotions! Thankful for
the present
trustful for the future
let us rejoice before God “with the joy
of harvest.” (C. Wadsworth.)
Verse 19
Thou shalt not seethe a kid.
Cherish the finer instinct
The prohibition suggests the duty of cherishing the finer
instincts of our nature. The act here forbidden could hardly be called cruelty
the kid being dead
but it was unnatural. It is beautiful to see the ancient
Law inculcating this rare and delicate fineness of feeling. The lesson is that
everything is to be avoided which would tend to blunt our moral sensibilities.
(J. Orr.)
Verse 20
To bring thee into the place which I have prepared.
Life’s pilgrimage
The angel
the way
the prepared place. It is the Divine key to
the mystery of life. Life is emphatically a way. Not by the way of the sea--a
prompt and easy path--but by the way of the wilderness
of old God led His
pilgrims. The vision of the angel in the way lights up the wilderness. Consider
the suggestion of the text as to--
I. The pilgrim’s
condition. God’s children must be pilgrims
because this world is not good
enough
not bright enough
not capable of being blessed enough
for the pilgrim
in his home. For--
1. The instructed soul sees the touch of essential imperfection and
the bounds of close limitation in everything here.
2. There is a constant aching of the heart through memory and hope.
3. Life is a pilgrimage because it is far away from the Friend whom
we supremely love.
II. The pilgrim’s
guide.
1. God has sent His angel before us in the person of His Son.
2. He sends His angel with us in the person of the Holy Ghost.
III. The pilgrim’s
way to the pilgrim’s home.
1. It is a way of purposed toil and difficulty
of wilderness
peril
and night. Suffer we must in the wilderness; the one question is
Shall it be
with or without the angel of the Lord?
2. It is a way of stern
uncompromising duty. God asks us now simply
to do and to bear
and to wait to see the whole reason and reap the whole fruit
on high. We must train ourselves to the habit of righteous action
and leave
the results to God and eternity.
3. It is a way of death. God promises to none of us an immunity from
death. The shadow hangs round life as a drear monitor to all of us. He only who
can eye it steadily and fix its form will see that it is angelic and lustrous
with the glory beyond. The grave is but the last step of the way by which the
angel leads us to the place which He has prepared. (J. B. Brown
B. A.)
Divine guidance
I. There is a
Divine way.
1. Through the wilderness.
2. Beset with enemies.
3. Many privations.
4. Contrary to mere human liking.
God’s way is not our way! Ours may be pleasant at first but bitter
at last
but God’s way is the reverse; and yet not exactly
for sweets are
graciously mingled with the bitters. There is hunger
but there is manna. There
is thirst
but there is clear water from the smitten rock. There is perplexity
but there is an angel to guide and protect.
II. This way leads
to Divinely-prepared places. Heaven is a specially prepared place. “I go to
prepare a place for you.” A place in the best of all places. A home in the best
of homes. A dwelling-place where all the abodes are mansions. A seat where all
the seats are thrones. A city where all the citizens are kings. What matters it
though the way be long and sometimes dreary
so long as the place is so
attractive; and we cannot fail to reach it if we obey Divine directions.
III. The travellers
on this way are favoured with a Divine guide. Jesus Christ
the Angel of the
new covenant
is fully competent to direct and protect. He has trodden every
inch of the way.
IV. Divine promises
are contingent on the faithful pursuit of Divine methods (Exodus 23:21). The Divine methods
are--Caution
obedience
self-restraint
and the entire destruction of all that
has the remotest tendency to damage the moral nature. (W. Burrows
B. A.)
The angel of the covenant
I. His nature was
Divine.
1. Equal with God.
2. Distinct from the personality of the speaker
“I send
” so New
Testament
“The Father which sent Me.”
II. His office was
to conduct the covenant people to the fulfilment of God’s covenant engagement.
1. Providence. “To keep thee in the way.” So Christ “upholds all
things by the word of His power.” “In Him all things consist.” Generally and
particularly He preserves those who trust in Him (John 10:28).
2. Redemption. “To bring thee into the place which I have prepared.”
Israel’s redemption is only half accomplished as yet. So Christ’s eternal
redemption is not complete till the last enemy is destroyed (John 14:2-3).
III. The proper
attitude towards Him.
1. Fear. Carefulness not to displease Him. Christ is the Saviour of
those only who believe in Him. To others He is a “savour of death unto death.”
2. Obedience. “Obey His voice.” So says the Father in the New
Testament (Matthew 17:5); and Himself (Matthew 28:20). This implies
IV. The reward of
obedience to Him (Exodus 23:22-23).
1. Identification and sympathy with us in our cause. “I will be an
enemy
” etc.
2. Victory over our foes (1 Corinthians 15:57)
world
flesh
devil
death
etc.
3. Inheritance in the promised land.
Learn--
1. (2 Timothy 1:9)
That God’s grace has
been manifested in Jesus Christ from the beginning of the world.
2. That God’s grace has been
through Jesus Christ
with His people
up to the present moment.
3. And will be till the end of the world. (J. W. Burn.)
Christ at the head of the column
It is said when the Duke of Wellington
on one occasion
rode up
to his retreating army
a soldier happened to see him first and cried out:
“Yonder is the Duke of Wellington; God bless him!” and the retreating army had
courage to nerve itself afresh and went forward and drove the enemy away. One
has said that the Duke of Wellington was worth more at any time than five
thousand men. So it would be if we had the Captain of our salvation in front
we would go forward. How gloriously would this Church contend if Christ were
visibly in front of them! But the army was sometimes without the Duke of
Wellington. There was a place where he could not be. And if Christ were visibly
present
He would be present at the same time
only at one church in one
locality; it might be in Philadelphia
but what of the thousand other cities?
But an unseen Saviour is at the head of the column everywhere. We know He is
there. The Captain of our salvation is where two or three are gathered in His
Name to inspire us; and to-day
in every city on the face of this globe
where
the columns meet to march
His voice sounds “Onward!” in their ears. (M.
Simpson
D. D.)
The angel in life
Laws without angels would turn life into weary drudgery. Life has
never been left without some touch of the Divine presence and love. From the
very first this has been characteristic of our history. The solemn--the grand
fact is
that in our life there is an angel
a spirit
a presence; a ministry
without definite name and altogether without measurableness! a gracious
ministry
a most tender and comforting service
always operating upon our
life’s necessity and our heart’s pain. Let us rest in that conviction for a
moment or two until we see how we can establish it by references to facts
experiences
consciousness against which there can be no witness. See how our
life is redeemed from baseness by the assumption that an angel is leading it.
Who can believe that an angel has been appointed to conduct a life which must
end in the grave? The anticlimax is shocking; the suggestion is charged with
the very spirit of profanity. If an angel is leading
us
is he leading us to
the grave? What is it within us that detests the grave
that turns away from it
with aversion
that will not be sent into so low and mean a prison? It is “the
Divinity that stirs within us.” Then again
who could ask an angel to be a
guest in a heart given up to evil thoughts and purposes? Given the
consciousness that an angel is leading us
and instantly a series of
preparations must be set up corresponding with the quality and title of the
leading angel of our pilgrimage. We prepare for some guests. According to the
quality of the guest is the range and costliness of our preparation. Whom our
love expects our love provides for. When we are longing for the coming one
saying
“The presence will make the house the sweeter and the brighter
and the
speech will fill our life with new poetry and new hope. Oh
why tarry the
chariot wheels?” then we make adequate--that is to say
proportionate--preparation. The touch of love is dainty
the invention of love
is fertile
the expenditure of love is without a grudge or a murmur
--another
touch must be given to the most delicate arrangement; some addition must be
made to the most plentiful accommodation; love must run over the programme just
once more to see that every line is worthily written. Then the front door must
be opened widely
and the arms and the heart
and the whole being to receive
the guest of love. And that is so in the higher regions. If an angel is going
to lead me
the angel must have a chamber in my heart prepared worthy of
myself. Chamber!--nay
the whole heart must be the guest-room; he must occupy
every corner of it
and I must array it with robes of purity and brightness
that he may feel himself at home
even though he may have come from heaven to
do some service for my poor life. Any appeal that so works upon every kind of
faculty
upon imagination
conscience
will
force
must be an appeal that will
do the life good. It calls us to perfectness
to preparedness
to a nobility
corresponding in some degree with the nobility of the guest whom we entertain.
The Divine presence in life
by whatever name we may distinguish it
is pledged
to two effects
supposing our spirit and our conduct to be right. God
undertakes our cause as against our enemies. Would we could leave our enemies
in His hands! I do not now speak altogether of merely human enemies--because
where there is enmity between man and man
though it never can be justified
yet it admits of such modification in the system of words as to throw
responsibility upon both sides--but I speak of other enemies
--the enmity
expressed by evil desire
by the pressure of temptation
by all the array
against the soul’s health and weal of the principalities of the power of the
air
the princes of darkness
the spirits of evil. Send the angel to fight the
angel; let the angel of light fight the angel of darkness. The second effect to
which the Divine presence in our life is pledged is that we shall be blessed
with the contentment which is riches. Thus we have mysteries amongst us which
the common or carnal mind cannot understand. Men asking God’s blessing upon
what appears to be unblest poverty--men saying it is enough when we can
discover next to nothing in the hand uplifted in recognition of Divine
goodness. Thus we hear voices coming from the bed of affliction that have in
them the subdued tones of absolute triumph; thus the sick-chamber is turned
into the church of the house
and if we would recover from dejection
and
repining
and sorrow
we must go to the bedside of affliction and learn there
how wondrous is the ministry of God’s angel
how perfecting and ennobling the
influence of God’s grace. (J. Parker
D. D.)
Verse 30
By little and little I will drive them out before thee.
The gradual processes of God
It is important
not only to see
but to love
the gradual
processes of God. There is more love in doing the little thing than in doing
the great thing. A great mind is never so great as when it is throwing itself
into something exceedingly minute. The special subject to which the text
spiritually and allegorically refers is the conquest of sin. For such as the
old inhabitants of the land of Canaan were to Israel
such the old inhabitants
of our hearts are to us. But now here let me draw what appears to me to be a
very important distinction before I proceed. If the processes of sanctification
are exceedingly small
the work of justification is template--perfectly
complete--in its one defined isolated act. Never confound this--the advancement
of your holiness with the perfection of your pardon. There are no degrees of
pardon. Nevertheless
though
the Lord Jesus Christ being set up in his heart
sin has gone down
and grace is in the ascendancy--the sin is there--and there
it is in tremendous rebellion and awful conflict. Make the distinction of the sin
dominant
and the sin subservient
but rebellious against the grace dominant.
Yet still
though the sin be thus so far subdued
it lives. Only “little by
little
” after it is put down from its throne
is it expelled. It goes on to
that expulsion--till at last
as the condemnation of sin was exchanged for the
rebellion of sin
the rebellion of sin is exchanged for the removal of the
presence of sin
and sin is no longer there. Now I want to lead you to see the
benefits of this “little by little.” It is in infinite mercy. It is the
discipline of life. And not only in the external event
but in the internal
experiences
to a believer
it is all discipline. And that very gradual
overcoming of sin is a great part of the discipline of life--to exercise many graces
patience
faith
waiting upon God
prayer
humiliation. And not only so
but
remember in this discipline of life
God has His punishments. And do you know
what God’s heaviest punishment is? Sin. He makes sins scourge sins!--often a
sin we hate to scourge a sin we love--often a sin of action to chasten a sin of
feeling--often a sin of conscience to humble us in the dust and make us
discover a sin of emotion. Sins punish sins. Therefore
as the old Canaanites
were kept in the land of Canaan for this very end--that they might be thorns in
the side of the Israelites
and whenever the Israelites fell into idolatry--for
their grievous sin some were allowed to rise up and overcome them for awhile
till God raised up some judge to overcome that nation
so it is in your heart.
And not only is it thus discipline and punishment--but remember it is for the
manifestation of the glory of the Holy Ghost who exhibits His power and grace
in the process of converting sinners into saints. Or look at it again thus. I
do not believe that we could bear now to be perfectly holy. That inward light
if so unclouded
would be of such a brightness as would wither us and scorch
us. The body would not be capable of it--the mind would not be capable of it.
But when we have the disembodied spirit
or when we have the “spirit clothed
upon with the new body
” then
and then only
we shall be capable of perfect
saintliness. And till that
it must be “little by little
”--a gradual
approaching to that state which we could not bear if introduced to at once.
Now
just in conclusion
observe the expression “I will drive them out.” It is
one of God’s high works; it requires the power of Omnipotence to eradicate sin
from the human soul. (J. Vaughan M. A.)
The power of little things
I. It is through
little things that a man destroys his soul; he fails to take note of little
things
and they accumulate into great; he relaxes in little things
and thus
in time loosens every bond.
II. It is by little
and little that men become great in piety. We become great in holiness through
avoiding little faults
and being exact in little duties.
III. There is great
difficulty in little things. In daily dangers and duties
in the petty
anxieties of common life
in the exercise of righteous principles
in
trifles--in these we must seek and find the opportunity of ejecting “by little
and little” the foes we have sworn to expel from our hearts. (H. Melvill
B.
D.)
Little things
I. Great things
are made up of little things. Highest mountain of grains of dust. Atlantic of
drops of water. Year of 31
536
000 seconds. Deepest snow-fall came down one
flake at a time.
II. Great things
depend on little ones. Falling of apple from tree insignificant enough; yet led
to discovery of law of gravitation.
III. Great things
spring from little ones. Oak once an acorn. Greatest hero once an infant.
Explosion in coal-pit which destroyed life and property was caused by spark
from match. Tract sent by child to India fell into hands of a chief
who was
brought to Christ through reading it; missionary was sent out and hundreds
converted.
IV. Great works are
accomplished by little and little. Pyramids raised one stone at a time.
Greatest paintings done stroke by stroke. Michael Angelo
when pointing out
what progress he had made in a piece of sculpture on which he was engaged
was
met with the remark
“But these are trifles.” He replied
“Trifles make
perfection; but perfection is no trifle.”
V. Character is
formed by little and little. Good characters are built up of little acts of
kindness
industry
generosity
obedience
and integrity. One mean or dishonest
act may destroy a reputation which it has taken years to acquire. (W. H.
Booth.)
The power of moral forces
I. The strength of
moral forces.
II. The power of
little
backed by moral force.
III. Moral forces
move to the production of distant results.
IV. The movements
of moral forces are not hurried.
V. Moral forces
will continue to move until the purpose is finally accomplished.
VI. Moral forces
are ever on the side of right doers. (W. Burrows
B. A.)
The conquering life
The upward road to success must always be over difficulties
and
these are only overcome “little by little.” The man who would conquer must not
expect to do so at once
by one headlong charge. Yes
a man to succeed must be
self-reliant
he must trust to God and his own right arm. When Stephen Colonna
was taken prisoner by his enemies
and they sneeringly asked him
“Where is now
your stronghold?” he laid his hand upon his heart
and answered
“Here.” A man
must dare to stand alone. If Clive had leaned upon others instead of himself
he would not have matched his few European and native troops against the
overwhelming masses of Bengal
and have won the Battle of Plassey. If Columbus
had been discouraged by delays
and obstacles and disappointments
he would
never have found America. We have seen
then
that success means the overcoming
of difficulties
by determination
by self-reliance
by patience
“little by
little.” This is equally true of the noblest of all pursuits
the pursuit of
holiness
of the grandest and purest work
work for God; of the hardest and
most splendid of victories
victory over self. The victories which have been
gained over ourselves will be remembered when the triumphs of Caesar and
Hannibal are uncared for. “He conquered himself” is a better epitaph than “He
conquered the world.” Well
then
in this daily life of ours we all have a
Canaan to conquer; and God promises that if we do our part
He will drive out
our foes “little by little.” No one becomes bad all at once
nor good all at
once. Our life
if it be the true life
will be a gradual growth in grace
a
daily dying to sin
and rising again unto righteousness
a daily mortifying of
our evil and corrupt affections
and a daily proceeding in all virtue and
godliness of living. (H. J. Wilmot-Buxton
M. A.)
Destructive power of “little” things
How does it commonly come to pass
that a man who had been
thoroughly alive to his moral responsibility
and who had acted under a
manifest consciousness of the account which must one day be rendered at the
judgment seat of Christ
falls away from the striving for salvation
and
mingles with the multitude that walks the broad road? Is it ordinarily through
one powerful and undisguised assault
that he is turned from the path--the
enemies of his soul combining their strength in one united attack
and coming
down on him with every weapon which their malice could suggest and their power
obtain? Nay
not so; it is invariably through “little” things
that such a man
destroys his soul. Like the heavenly bodies
the man of piety moves in a
resisting medium
as he revolves about the Sun of righteousness
which is
and
must be
the centre of our system. It may be only a very minute fraction of
velocity
that this resisting medium is able at any one time to destroy; but
its operation is constant
and therefore if the destroyed fraction remain
unobserved and unrepaired
the waste will go on
till the whole motion is lost
and the star recedes from its pathway of light. As Christians we profess
ourselves strangers and pilgrims upon earth; we are not at home
and the
atmosphere of the earth is one which tends to retard our movements
and
diminish the speed with which we might otherwise run the race set before us;
and although
beyond doubt
the world may occasionally put huge impediments in
the way
which may tend to block up the path
and force us
on a sudden either
to stand still or turn aside
yet our chief danger lies in the almost
imperceptible influence exerted by the world
like that of the resisting medium
on the planets--a hindrance which offers no violent opposition to our
principles
but which
confining itself to trifles
is perhaps allowed to act
undisturbed
as though either there could be trifles when the soul’s good is in
debate
or as though
if there were
trifles upon trifles would not make up
large amounts. There is a sort of continued attraction
resulting from our
necessary intercourse with the world
which of itself deadens the attainments
of the soul. There is
moreover
a continued temptation to yield in little
points under the impression of conciliating
to indulge in little things
to
forego little strictnesses
to omit little duties
and all owing to the idea
that what looks so slight cannot be of real moment. (H. Melvill
B.
D.)
Gradual sanctification
We here have--
I. A gracious
promise
on God’s part
to those who are now His true Israel
and who look for
a better possession than the earthly Canaan.
II. An admirable
criterion by which to discover the sincerity of our Profession; and our
progress in it.
III. A warning that
the work of sanctification must be gradual. God does not give us a rapid
victory over our sins.
1. In order to keep us humble;
2. To incite us to prayer
watchfulness and exertion;
3. To increase our desires after that land where peace and purity
reign for ever.
IV. A guarantee of
future victory
though it may be progressive. (P. Maitland
B. A.)
The difficulty of little things
“By little and little.” My brethren
think often of the mode in which
God thus declares that He will drive out before Israel the Hivite
the
Perizzite
and the Jebusite: it is the very mode by which His grace will enable
you to drive out from your hearts those principles of evil which oppose the
complete setting up of the kingdom of His Son. The difficulty in religion is
the taking up the cross daily
rather than the taking it up on some set
occasion
and under extraordinary circumstances. The serving God in little
things
the carrying religious principle into all the minutiae of life
the
discipline of our tempers
the regulation of our speech
the domestic
Christianity
the momentary sacrifices
the secret and unobserved
self-denials--who that knows anything of the difficulties of piety does not
know that there is greater danger of his falling in these
than in trials which
apparently call for higher and sterner endurance? If on no other account than
from the very absence of what looks important
are trifles likely to throw him
off his guard
make him careless or confident
and thereby almost ensure
defeat. It is not comparatively hard to put the armour on
when the trumpet
sounds
but it is to keep the armour on when there is no alarm of battle; and
our warfare with our spiritual enemies is not warfare in a series of pitched
battles
with intervals for rest and recruiting--it is rather daily
hourly
momentary fighting. This is the “driving out by little and little
” to which
the Almighty promises “the reward of the inheritance.” Understand
therefore
and remember
that there is great difficulty in little things. Be assured that
daily dangers and duties
the little unevennesses which may ruffle the temper
the petty anxieties of common life
the exercise of righteous principle in
trifles--in these must you seek
and in these will you find the opportunity of
ejecting “by little and little” the foes which you have sworn to expel from the
heart
but which still
like the Canaanites against Israel
dispute the
territory with the Lord God of hosts. And if the warfare be tedious
forget not
that you fight for an incorruptible crown. (H. Melvill
B. D.)
Importance of little things
Giotto
a distinguished Roman painter
was desired by one of the
Popes to paint a panel in the Vatican. Some doubt of his ability
however
being entertained
the Pope’s messenger first asked him for an example of his
art. Giotto’s study was adorned with his paintings
but instead of offering any
of these
he took a sheet of white paper
and with a single stroke of his
pencil drew a perfect circle
and handed it to his visitor. The latter
in
surprise
reminded him that he had asked for a design. “Go
” said Giotto; “I
tell you
his Holiness asks nothing else of me.” He was right
for the evidence
of his command of the pencil was accepted as conclusive
and his eccentric
though reasonable reply gave rise to the proverb
“Round as Giotto’s O.” To do
a small thing well is the best proof of ability to do what is great.
Progressive sanctification
Those persons must have a very inadequate knowledge of the scheme
of salvation
who suppose that the work of sanctification is sudden and rapid
in its effects. And why? Because we find a consistency maintained between God’s
natural government of the world
and the plan of salvation as displayed in the
gospel. And hence we are led to argue
that both must proceed from the same
Divine hand. Now
when persons first resign this world as their portion
and
give themselves up to the service of God
they frequently set out with highly
raised expectations and
not fully conscious of the difficulties which lie in
their path
suppose that the victory over sin will be easily accomplished
and
a rapid progress made in the ways of godliness. It is with the inexperienced
Christian
as it is with the young in the spring-tide of their existence. Then
all is bright and glittering; and
exulting in the present
and buoyed up with
joyous hopes for the future
they know not of the cloud gathering in the
horizon. And this expectation is
in a measure
aided by the fact
that in the
earlier stages of a Christian course
a much more rapid advance is frequently
made than is found to be the case in after years. Moreover
the Christian
in
the earlier stages of his course
is not fully aware of the extent of obedience
which the law of God demands
and is not sufficiently conscious of the deep
depravity of his own heart. Hence the terms of the gospel
which demand an
irreconcileable war with every lust and passion
and call for a continued and
persevering struggle with every known sin
cannot be fully appreciated
because
these are not discovered. But it is the office of the Holy Spirit
gradually to
make this discovery to the mind of the Christian. But has God ever undertaken
that Satan and the world and the flesh shall at once be beaten down beneath your
feet? No! What says my text? “By little and little.” But
whilst it is only
right
Christians
that I should thus set before you the difficulties which
beset your path
at the same time that you take warning from the text not to
expect a more rapid victory over sin than God has prescribed
take also to
yourselves the encouragement which it affords. Here is the promise of Him who
cannot lie
that He will eventually make us more than conquerers
though it
will be by little and little
and not so rapidly as we could desire. “Being
confident of this very thing
that He which hath begun a good work in you
will
perform it unto the day of Jesus Christ.” It will be gradual
but effectual--it
will be progressive
but abiding; if left to yourselves
indeed
your strength
must fail; and vain would be the attempt to contend successfully with your sins
and infirmities. “The Lord is my strength and my song
and is become my
salvation
” says the Psalmist; and what he here speaks of--God’s
loving-kindness--is only that which is the portion of every true believer. “He
giveth power to the faint
” says the prophet
“and to them that have no might
He increaseth strength.” How cheering are such assurances to those who feel the
burden of their sin
and how calculated to set at rest all doubts and
misgivings with respect to our future perseverance! But
for this
let it ever
be remembered that continued and fervent supplication must be made. “For all
these things” are the words of God
“will I be inquired of by the house of Israel
to do it for them.” And never let us complain that our enemies are mighty
and
that we make so slow a progress against them
whilst we neglect to plead in
prayer with the Almighty for the fulfilment of His own promises. And here let
me turn to the well-tried Christian--to such as are firmly established and
grounded in the faith; and I would ask
whether you cannot bear testimony to
the faithfulness with which the promise of the text is verified? You
as well
as others
need the encouragement which it affords
because
the more you grow
in holiness
the more you will perceive how infinitely short you come of the
standard at which you aim. But have you not reason from the past
to trust God
for the future? With St. Paul
thank God
and take courage; and
whenever it
shall happen (as it sometimes will with the holiest and best of men) that you
entertain doubts and misgivings with respect to your ultimate safety
owing to
your unworthiness
recall to your minds the promise of my text
and others of a
similar character. Let these reassure and animate you: God is still the same
unfailing Protector of those who trust in Him as He ever was
and will never
forsake the true sheep of His pasture
but gradually drive out their enemies
from before them
until they are established in their promised possession. (P.
Maitland
B. A.)
Verses 31-33
They shall not dwell in thy land.
Lessons
1. God is the sovereign boundmaker to all nations on the earth.
2. Among all God hath promised to set the bounds of His Church on
earth.
3. God’s suppression of His adversaries is a token of His settling
His Church’s habitation (Exodus 23:31).
4. No covenant with idolatrous adversaries must be made by the Church
against God’s will.
5. No covenant can be made with idolaters
but it will be with their
idols
viz.
devils (Exodus 23:32).
6. Converse with idolaters is very dangerous to make men such sinners
against God.
7. Such sinning with idolaters is a snare
which will keep souls to
destruction.
8. All such sins must be avoided
that God’s promise of good may be
obtained (Exodus 23:33). (G. Hughes
B. D.)
Associating with the ungodly
Those who willingly associate with the sinful are like the river
Thames
which is a sweet and pretty river enough near its source; but in the
great metropolis it has kept company with drains and sewers under the belief
that its current was too powerful and too pure to be injured by them. It was
meant that the river should purify the sewer; but
instead of that
the sewer
has corrupted the river. (Union Magazine.)
The snare of worldliness
Serious people often complain of the snares they meet with from
worldly people
and yet they must mix with them to get a livelihood. I advise
them
if they can
to do their business with the world as they do it in the
rain. If their business calls them abroad
they will not leave it undone for
fear of being a little wet; but then
when it is done
they presently seek
shelter
and will not stand in the rain for pleasure. So
providential and
necessary calls of duty
that lead us into the world
will not hurt us
if we
find the spirit of the world unpleasant
and are glad to retire from it
and
keep out of it
as much as our relative duties will permit. That which is our
cross is not so likely to be our snare; but if that spirit which we should
always watch and pray against
infects and assimilates our minds to itself
then we are sure to suffer loss
and act below the dignity of our profession. (Newton’s
Letters to a Nobleman.)
──《The Biblical Illustrator》