| Back to Home Page | Back to Book Index
|
Deuteronomy Chapter
Four
Deuteronomy 4
Chapter Contents
Earnest exhortations to obedience
and dissuasives from
idolatry. (1-23) Warnings against disobedience
and promises of mercy. (24-40)
Cities of refuge appointed. (41-49)
Commentary on Deuteronomy 4:1-23
(Read Deuteronomy 4:1-23)
The power and love of God to Israel are here made the
ground and reason of a number of cautions and serious warnings; and although
there is much reference to their national covenant
yet all may be applied to
those who live under the gospel. What are laws made for but to be observed and
obeyed? Our obedience as individuals cannot merit salvation; but it is the only
evidence that we are partakers of the gift of God
which is eternal life
through Jesus Christ
Considering how many temptations we are compassed with
and
what corrupt desires we have in our bosoms
we have great need to keep our
hearts with all diligence. Those cannot walk aright
who walk carelessly. Moses
charges particularly to take heed of the sin of idolatry. He shows how weak the
temptation would be to those who thought aright; for these pretended gods
the
sun
moon
and stars
were only blessings which the Lord their God had imparted
to all nations. It is absurd to worship them; shall we serve those that were
made to serve us? Take heed lest ye forget the covenant of the Lord your God.
We must take heed lest at any time we forget our religion. Care
caution
and
watchfulness
are helps against a bad memory.
Commentary on Deuteronomy 4:24-40
(Read Deuteronomy 4:24-40)
Moses urged the greatness
glory
and goodness of God.
Did we consider what a God he is with whom we have to do
we should surely make
conscience of our duty to him
and not dare to sin against him. Shall we forsake
a merciful God
who will never forsake us
if we are faithful unto him? Whither
can we go? Let us be held to our duty by the bonds of love
and prevailed with
by the mercies of God to cleave to him. Moses urged God's authority over them
and their obligations to him. In keeping God's commandments they would act
wisely for themselves. The fear of the Lord
that is wisdom. Those who enjoy
the benefit of Divine light and laws
ought to support their character for
wisdom and honour
that God may be glorified thereby. Those who call upon God
shall certainly find him within call
ready to give an answer of peace to every
prayer of faith. All these statutes and judgments of the Divine law are just
and righteous
above the statutes and judgments of any of the nations. What
they saw at mount Sinai
gave an earnest of the day of judgment
in which the
Lord Jesus shall be revealed in flaming fire. They must also remember what they
heard at mount Sinai. God manifests himself in the works of the creation
without speech or language
yet their voice is heard
Psalm 19:1
3; but to Israel he made himself
known by speech and language
condescending to their weakness. The rise of this
nation was quite different from the origin of all other nations. See the
reasons of free grace; we are not beloved for our own sakes
but for Christ's
sake. Moses urged the certain benefit and advantage of obedience. This argument
he had begun with
verse 1
That ye may live
and go in and possess
the land; and this he concludes with
verse 40
That it may go well with thee
and
with thy children after thee. He reminds them that their prosperity would
depend upon their piety. Apostacy from God would undoubtedly be the ruin of
their nation. He foresees their revolt from God to idols. Those
and those
only
shall find God to their comfort
who seek him with all their heart.
Afflictions engage and quicken us to seek God; and
by the grace of God working
with them
many are thus brought back to their right mind. When these things
are come upon thee
turn to the Lord thy God
for thou seest what comes of
turning from him. Let all the arguments be laid together
and then say
if
religion has not reason on its side. None cast off the government of their God
but those who first abandon the understanding of a man.
Commentary on Deuteronomy 4:41-49
(Read Deuteronomy 4:41-49)
Here is the introduction to another discourse
or sermon
Moses preached to Israel
which we have in the following chapters. He sets the
law before them
as the rule they were to work by
the way they were to walk
in. He sets it before them
as the glass in which they were to see their
natural face
that
looking into this perfect law of liberty
they might
continue therein. These are the laws
given when Israel was newly come out of
Egypt; and they were now repeated. Moses gave these laws in charge
while they
encamped over against Beth-peor
an idol place of the Moabites. Their present
triumphs were a powerful argument for obedience. And we should understand our
own situation as sinners
and the nature of that gracious covenant to which we
are invited. Therein greater things are shown to us than ever Israel saw from
mount Sinai; greater mercies are given to us than they experienced in the wilderness
or in Canaan. One speaks to us
who is of infinitely greater dignity than
Moses; who bare our sins upon the cross; and pleads with us by His dying love.
── Matthew Henry《Concise Commentary on Deuteronomy》
Deuteronomy 4
Verse 1
[1] Now therefore hearken
O Israel
unto the statutes and
unto the judgments
which I teach you
for to do them
that ye may live
and go
in and possess the land which the LORD God of your fathers giveth you.
The statutes — The laws which concern the
worship and service of God.
The judgments — The laws concerning your duties
to men. So these two comprehend both tables
and the whole law of God.
Verse 6
[6] Keep therefore and do them; for this is your wisdom and
your understanding in the sight of the nations
which shall hear all these
statutes
and say
Surely this great nation is a wise and understanding people.
In the sight of the nations — For though the
generality of Heathens in the latter ages
did through inveterate prejudices
condemn the laws of the Hebrews
yet it is certain
the wisest Heathens did
highly approve of them
so that they made use of divers of them
and translated
them into their own laws and constitutions; and Moses
the giver of these laws
hath been mentioned with great honour for his wisdom and learning by many of
them. And particularly the old Heathen oracle expressly said
that the
Chaldeans or Hebrews
who worshipped the uncreated God
were the only wise men.
Verse 7
[7] For what nation is there so great
who hath God so nigh
unto them
as the LORD our God is in all things that we call upon him for?
So nigh — By glorious miracles
by the pledges of his special
presence
by the operations of his grace
and particularly by his readiness to
hear our prayers
and to give us those succours which we call upon him for.
Verse 8
[8] And what nation is there so great
that hath statutes
and judgments so righteous as all this law
which I set before you this day?
So righteous — Whereby he implies that the true
greatness of a nation doth not consist in pomp or power
or largeness of
empire
as commonly men think
but in the righteousness of its laws.
Verse 10
[10] Specially the day that thou stoodest before the LORD thy
God in Horeb
when the LORD said unto me
Gather me the people together
and I
will make them hear my words
that they may learn to fear me all the days that
they shall live upon the earth
and that they may teach their children.
Thou stoodest — Some of them stood there in their
own persons
though then they were but young
the rest in the loins of their
parents.
Verse 11
[11] And ye came near and stood under the mountain; and the
mountain burned with fire unto the midst of heaven
with darkness
clouds
and
thick darkness.
The midst of heaven — Flaming up into the
air
which is often called heaven.
Verse 12
[12] And the LORD spake unto you out of the midst of the
fire: ye heard the voice of the words
but saw no similitude; only ye heard a
voice.
No similitude — No resemblance or representation
of God
whereby either his essence
or properties
or actions were represented
such as were usual among the Heathens.
Verse 14
[14] And the LORD commanded me at that time to teach you
statutes and judgments
that ye might do them in the land whither ye go over to
possess it.
Statutes and judgments — The ceremonial and
judicial laws which are here distinguished from the moral
or the ten
commandments.
Verse 15
[15] Take ye therefore good heed unto yourselves; for ye saw
no manner of similitude on the day that the LORD spake unto you in Horeb out of
the midst of the fire:
In Horeb — God
who in other places and times did appear in a
similitude in the fashion of a man
now in this most solemn appearance
when he
comes to give eternal laws for the direction of the Israelites in the worship
of God
and in their duty to men
purposely avoids all such representations
to
shew that he abhors all worship of images
or of himself by images of what kind
soever
because he is the invisible God
and cannot be represented by any
visible image.
Verse 16
[16] Lest ye corrupt yourselves
and make you a graven image
the similitude of any figure
the likeness of male or female
Lest ye corrupt yourselves — Your ways
by
worshipping God in a corrupt manner.
Verse 19
[19] And lest thou lift up thine eyes unto heaven
and when
thou seest the sun
and the moon
and the stars
even all the host of heaven
shouldest be driven to worship them
and serve them
which the LORD thy God
hath divided unto all nations under the whole heaven.
Driven — Strongly inclined.
Which the Lord hath divided unto all nations — Which are not Gods
but creatures
made not for the worship
but for the use of men; yea
of the
meanest and most barbarous people under heaven
and therefore cannot without
great absurdity be worshipped
especially by you who are so much advanced above
other nations in wisdom and knowledge
and in this
that you are my peculiar
people.
Verse 24
[24] For the LORD thy God is a consuming fire
even a jealous
God.
A consuming fire — A just and terrible
God
who
notwithstanding his special relation to thee
will severely punish
thee
if thou provoke him.
A jealous God — Who being espoused to thee
will
be highly incensed against thee
(if thou follow after other lovers
or commit
whoredom with idols) and will bear no rival or partner.
Verse 28
[28] And there ye shall serve gods
the work of men's hands
wood and stone
which neither see
nor hear
nor eat
nor smell.
Ye shall serve Gods — You shall be
compelled by men
and given up by me to idolatry. So that very thing which was
your choice
shall be your punishment: it being just and usual for God to
punish one sin by giving men up to another.
Verse 29
[29] But if from thence thou shalt seek the LORD thy God
thou shalt find him
if thou seek him with all thy heart and with all thy soul.
If from thence thou seek the Lord — Whatever place we are
in
we may from thence seek him. There is no part of the earth which has a gulf
fixt between it and heaven.
Verse 30
[30] When thou art in tribulation
and all these things are
come upon thee
even in the latter days
if thou turn to the LORD thy God
and
shalt be obedient unto his voice;
In the latter days — In succeeding ages.
Verse 32
[32] For ask now of the days that are past
which were before
thee
since the day that God created man upon the earth
and ask from the one
side of heaven unto the other
whether there hath been any such thing as this
great thing is
or hath been heard like it?
The one side of heaven — That is
of the earth
under heaven. Ask all the inhabitants of the world.
Verse 33
[33] Did ever people hear the voice of God speaking out of
the midst of the fire
as thou hast heard
and live?
And live — And was not overwhelmed and consumed by such a
glorious appearance.
Verse 34
[34] Or hath God assayed to go and take him a nation from the
midst of another nation
by temptations
by signs
and by wonders
and by war
and by a mighty hand
and by a stretched out arm
and by great terrors
according to all that the LORD your God did for you in Egypt before your eyes?
By temptations — Temptations is the general title
which is explained by the following particulars
signs
and wonders
etc. which
are called temptations
because they were trials both to the Egyptians and
Israelites
whether they would be induced to believe and obey God or no.
By terrors — Raised in the minds of the
Egyptians
or
by terrible things done among them.
Verse 37
[37] And because he loved thy fathers
therefore he chose
their seed after them
and brought thee out in his sight with his mighty power
out of Egypt;
In his sight — Keeping his eye fixed upon him
as the father doth on his beloved child.
Verse 44
[44] And this is the law which Moses set before the children
of Israel:
This is the law — More punctually expressed in the
following chapter
to which these words are a preface.
── John Wesley《Explanatory Notes on Deuteronomy》
04 Chapter 4
Verses 1-40
Now therefore hearken
O Israel
unto the statutes and unto the
judgments
which I teach you
for to do them
that ye may live
and go in and
possess the land.
Moses’ discourse
1. In general it is the use and application of the foregoing history.
It comes in by way of inference from it (Deuteronomy 4:1). This use we should make
of the review of God’s providences
we should by them be quickened to duty and
obedience. The histories of ancient times should
in like manner
be improved
by us.
2. The scope of his discourse is to persuade them to keep close to
God
and to His service
and not to forsake Him for any other god
nor in any
instance to decline from their duty to Him. Now
observe what he saith to them
with a great deal of Divine rhetoric: First
by way of exhortation and
direction; secondly
by way of motive and argument
to enforce his
exhortations.
I. See here how he
charges and commands them
and shows them what is good
and what the Lord
required of them.
1. He demands their diligent attention to the Word of God
and to the
statutes and judgments that were taught them. “Hearken
O Israel.” He means not
only that they must now give him the hearing
but that whenever the book of the
law was read to them
or read by them
they should be attentive to it.
2. He charges them to preserve the Divine law pure and entire among
them (Deuteronomy 4:2). Keep it pure
and do
not add to it; keep it entire
and do not diminish from it. Not in practice; so
some: Ye shall not add
by committing the evil which the law forbids; nor
diminish
by omitting the good which the law requires. Not in opinion; so
others: Ye shall not add your own inventions
as if the Divine institution were
defective; nor introduce
much less impose
any rites of religious worship
other than what God has appointed; nor shall ye diminish
or set aside
anything that is appointed as needless or superfluous God’s work is perfect;
nothing can be put to it
or taken from it
but it makes it the worse (Ecclesiastes 3:14).
3. He charges them to keep God’s commandments (Deuteronomy 4:2)
to do them (verss 5
14)
to keep and do them (Deuteronomy 4:16)
to perform the
covenant (Deuteronomy 4:13). Hearing must be in
order to doing; knowing in order to practice. God’s commandments were the way
they must walk in
the rule they must keep to. What are laws made for but to be
observed and obeyed?
4. He charges them to be very strict and careful in their observance
of the law (Deuteronomy 4:9; Deuteronomy 4:15; Deuteronomy 4:23). Those that would be
religious must be very cautious
and walk circumspectly. Consider how many
temptations we are compassed about with
and what corrupt inclinations we have
in our own bosoms.
5. He charges them particularly to take heed of the sin of idolatry
which of all other they would be most tempted to by the customs of the nations
were most addicted to by the corruption of their hearts
and would be most
provoking to God
and of most pernicious consequence to themselves (Deuteronomy 4:15-16). Two sorts of
idolatry he cautions them against.
6. He charges them to teach their children to observe the law of God
(Deuteronomy 4:9-10).
7. He charges them never to forget their duty (Deuteronomy 4:23). Though God is ever
mindful of the covenant
we are apt to forget it; and that is at the bottom of
all our departures from God. Care and holy watchfulness are the best helps
against a bad memory. These are the directions and commands he gives them.
II. Let us see now
what are motives or arguments with which he backs these exhortations. How doth
he order the cause before them
and fill his mouth with arguments? And a great
deal he has to say on God’s behalf. Some of his topics are indeed peculiar to
that people
yet applicable to us. But upon the whole it is evident that
religion has reason on its side
the powerful charms of which all that are
irreligious wilfully stop their ears to.
1. He urges the greatness
glory
and goodness of God. Did we
consider what a God He is with whom we have to do
we would surely make conscience
of our duty to Him
and would not dare to sin against Him. He reminds them here
that the Lord Jehovah is the one only living and true God. That He is a
consuming fire
a jealous God (Deuteronomy 4:24). That yet He is a
merciful God (Deuteronomy 4:31). It comes in here as an
encouragement to repentance
but might serve as an inducement to obedience
and
a consideration proper to prevent their apostasy. Shall we forsake a merciful
God who will never forsake us
as it follows here
if we be faithful unto Him?
Whither can we go to mend ourselves?
2. He urges their relation to this God
His authority over them
and
their obligations to Him. The commandments you are to keep and do are not mine
saith Moses
not my inventions
not my injunctions
but they are the
commandments of the Lord
framed by infinite wisdom
enacted by sovereign
power.
3. He urges the wisdom of being religious (Deuteronomy 4:6). “For this is your
wisdom in the sight of the nations.” In keeping God’s commandments they would
act wisely for themselves. This is your wisdom. It is not only agreeable to
right reason
but highly conducive to our true interest (Job 28:28). They would answer the
expectations of their neighbours
who
upon reading or hearing the precepts of
the law that was given them
would conclude that certainly the people that were
governed by this law were a wise and understanding people.
4. He urges the singular advantages they enjoyed by virtue of the
happy establishment they were under (Deuteronomy 4:7-8).
5. He urges God’s glorious appearances to them at Mount Sinai when He
gave them this law.
6. He urges God’s gracious appearances for them in bringing them out
of Egypt
from the iron furnace
where they laboured in the fire
forming them
into a people
and then taking them to be His own people
a people of
inheritance (Deuteronomy 4:20). This he mentions again
(verses 84
37
38). Never did God do such a thing for any people.
7. He urges God’s righteous appearance against them
sometimes for
their sins. He instanceth particularly in the matter of Peor (Deuteronomy 4:34). He also takes notice
again of God’s displeasure against himself (Deuteronomy 4:12; Deuteronomy 4:22). “The Lord was angry
with me for your sakes.” Others suffering for our sakes should grieve us more
than our own.
8. He urges the certain benefit and advantage of obedience. This
argument he begins with
That ye may live
and go in and possess the land (Deuteronomy 4:1). And this he concludes
with
“That it may go well with thee
and with thy children after thee” (Deuteronomy 4:40). He reminds them that
they were upon their good behaviour
their prosperity would depend upon their
piety. If they kept God’s precepts He would undoubtedly fulfil His promises.
9. He urges the fatal consequences of their apostasy from God
that
it would undoubtedly be the ruin of their nation. This he enlarges upon (Deuteronomy 4:25-31)
where God’s
faithfulness to His covenant encourageth us to hope that He will not reject us
though we are driven to Him by affliction. If we at length remember the
covenant
we shall find that He has not forgotten it. Now let all these
arguments be laid together
and then say whether religion has not reason on its
side. None cast off the government of their God but those that have first
abandoned the understanding of a man. (Matthew Henry
D. D.)
God’s dealings with His people
I. In reviewing
the gracious dealings of God towards us
the great difficulty is to know at
what point to begin. As a people
and as individuals
to God alone are we
indebted for the multiplied sources of hope and enjoyment. We live under a mild
and well-balanced constitution
and under the shadow of equitable laws. We
possess a fruitful soil and temperate seasons. We enjoy an open Bible
and
therefore have the full light of Divine revelation. We are favoured likewise
with a pure faith and the reformed religion.
II. “Hearken
therefore
O Israel
” was the inference of Moses on a review of the dealings of
God towards the Jews: “Hearken
therefore
to His statutes and judgments so as
to do them.” The Scriptures
both of the Old and New Testament
contain the
records of God’s will
and His statutes for us. To hearken to these precepts we
are bound both by duty and by gratitude. These are the strongest forces which
can be applied to the mind of man.
III. By obedience
only can we secure mercies yet to come. Of this Moses warned the Israelites:
“Now therefore hearken
O Israel
unto the statutes and unto the judgments
which I teach you
for to do them
that ye may live
and go in and possess the
land which the Lord God of your fathers giveth you.” The promises vouchsafed to
them had reference to temporal things. These could only be secured by obedience.
The promises granted to us in the Gospel relate both to time and to eternity
for “Godliness is profitable unto all things
having promise of the life that
now is
and of that which is to come.” (H. J. Hastings
M. A.)
Hearken
Moses called upon Israel to “hearken.” Who can hear? Who
has ever met a man
in any congregation
that could listen? What is wanted
today may be described as good hearers. It is not given to man to rush away
from his business
place himself down suddenly in the sanctuary
and call for
revelations that he can appreciate. Men must be prepared to hear as well as
prepared to preach. To “hearken” is not a mechanical exercise. The word
“hearken” is charged with profound meaning; it represents the act of acute
ritual
profound
fervent attention. He who “hearkens” is in an attitude of
eagerness--as if he would complete the speech
anticipate it
or elicit from
the speaker a broader eloquence by the gratitude and expectancy of his own
attention. Would that they who say much about speaking would learn the elements
of good listening!--so learned
they would be dispossessed of themselves
their
ears would be purged of all noises and tumults and rival competitions; and
importunity being dismissed
anxiety being suspended
and the soul set in a
posture of expectation
would receive even from slow-speaking Moses statutes
and precepts
solemn as eternity
and rich as the thought of God. “He that hath
ears to hear
”--not for noises to please
--“let him hear.” Such hearing is
almost equal to praying; such listening never was disappointed. (J. Parker
D. D.)
The Bible the wisdom of nation
Consider--
I. That the Bible
brings greatness to a nation; because--
1. When received and obeyed
it brings God’s blessing with it.
2. It elevates the national character.
II. That it is the
duty of all to have a personal acquaintance with the Scriptures
and to
instruct the young in them. (S. Hayman
B. A.)
But ye that did cleave unto the Lord your God.
The blessedness of cleaving to the Lord
Moses spoke like a father during the closing days of his life to
those who “were then alive.” There is a reference here to the multitudes who
had fallen in the desert because they did not cleave
etc. They cared not for
Him who had delivered them. Moses reminds them of the declension of many to the
idolatry of Baal Peor
to which they were tempted by those who wished to bring
a curse on Israel. He recalls the terrible punishment which overtook the
sinners (Numbers 25:1-18). But those who cleaved
to the Lord remained in life. This was to be an example to the people to whom
Moses spoke
when they realised in this how truly the Lord is a jealous God.
I. The special
regard of Jehovah for those who cleave to Him.
1. He watches over their temporal existence
and does not permit it
to be snatched away like that of many stoners
unexpectedly and before the
times.
2. True
we do not now think that an early death is a punishment for
falling away from God. With us it is not the same as with Israel. Their reward
was first the earthly Canaan. To us is the promise of a heavenly inheritance.
Then to die was to lose the promised land; now it is the way of entrance to the
heavenly country. Therefore the Lord often takes some of those who cleave to
Him early from earth
as if they were His specially favoured ones.
3. Still
one has often the impression that some are called hence sooner
than should have been. And this may seem either a mark of favour or the
reverse--of favour
since the poor sinner is saved from further sinning
and
may be brought to himself before death’s solemn advent; or of unfavour
since
it seems as if it ought to have been otherwise.
II. The special
help and deliverance given to those who cleave to God.
1. Those who cleave to Him experience deliverance from sickness
from
trouble and death; in war and pestilence
so that they are not suddenly
snatched away; whilst many others--although we dare not judge who--who are
accustomed to live according to their lusts
have little safeguard.
2. At all events
what Moses says in regard to this life applies to
us in regard to the future life. There It will be declared
None is lost who
have cleaved to the Lord
‘they are alive every one this day.’”
3. Whereas those will not be found who have never sought after God or
His Son Jesus.
4. If we would live in time and eternity
then we must cleave
to the Lord
“flee from idolatry” and all the abominations that cleave to it. (J.
C. Blumhardt.)
Keep therefore and do them; for this is your wisdom and your
understanding.
The wisdom of being holy
Moses
the man of God
having
by the appointment of heaven
delivered to the Israelites most excellent laws and commandments
pathetically
exhorts them in this chapter to keep those laws and observe those commandments.
1. That these laws and statutes
which God gave the Israelites
contained in them an inestimable treasure of wisdom
for those words
“This is
your wisdom
” may refer to the statutes and judgments
the wise and
well-ordered laws which were given to the people. Or
secondly
these words may
be applied to the keeping of those laws and statutes
“Keep them and do them
for this
” i.e. this keeping and doing of them
“is your wisdom and your
understanding.” Your diligent observing and practising of these laws and
statutes are an eminent part of wisdom. The best and chiefest wisdom is to be
religious
and to live in the fear of God. And this is the sense of the great
Lawgiver in my text
“Keep and do the statutes and judgments which I have
taught you
” saith he
“for this is your wisdom and understanding.” As much as
to say
he that lives a holy and godly life
he that walks innocently and
uprightly
and conscientiously observes the Divine laws
doth truly deserve the
name of a wise man. I will show you that a virtuous and righteous man is master
of the greatest understanding and highest prudence
and that to be good and
wise are one and the same thing. I premise this
then
that there are two
essential parts of true wisdom. The first is to understand and judge aright of
things
to think of them as indeed they are; the second is to act according to
the appreciation and judgment of things
to shun the evil which we discover to
be such
and to choose and embrace what we know to be right and good. This I
offer as an exact idea of true wisdom; and accordingly you shall see that the
person who leads a virtuous and holy life is the only wise man. First
then
he
hath the truest notions and conceptions of things
he hath arrived unto a right
discerning of what is just and good. His understanding (which is the basis of
all religion) is duly informed
and his principles are the best and truest.
Error and a depraved judgment being the source of the greatest immoralities in
the world
a wise man first of all endeavours to lay aside all vitiated opinions.
His care is therefore to remove all wrong opinions and mistakes about things.
He labours to think aright
and to bring himself as soon as may be to true
apprehensions. New
then
holy and righteous men may be believed to have
attained to this first part of true wisdom
because they have right notions of
themselves
their souls and bodies
of the things of this world
and of God the
Supreme Governor of all. The other essential part of wisdom is to act according
to this apprehension and judgment of things
to live according to these
excellent notions and maxims. And here I shall further demonstrate to you that
piety and wisdom are terms convertible
and that it is impossible to be wise
unless we be religious. In general
then
I say this
for a man to act
according to his knowledge
to live according to what he possesseth
is all
argument of a wise man
and the contrary is great folly and weakness.
Certainly
the Author of the Christian religion would not institute anything
that is contradictory and inconsistent with itself; and yet such should
Christianity be after the rate of some men’s behaviour
who
glorying in the
name of Christians
act in opposition to the laws and rules of Christianity.
That is the best religion
and worthy of its heavenly Author
which displays
itself in the actions and deportments of men
which restrains them from beloved
vices
checks their most pleasurable lusts
and is ever visible and operative
in their lives. Most men know and every day experience the world to be vain
vice to be dangerous
and integrity and honesty to be the choicest possessions;
and yet herein they betray their prodigious folly
that their lives and
practices are no ways suitable to those notions; for they inordinately love the
world
and prosecute its vanities; they live as if there were no danger at all
in the commission of sin
and they act as if honesty were the blemish of a
man’s life. Thus they walk antipodes to themselves
they run counter to their
own persuasions
they baffle their own judgments
they contradict their own
apprehensions. This is the guide of the world
and it savours of the highest
imprudence and folly imaginable. It must be an act
then
of great wisdom to
walk accurately and circumspectly.
1. He must needs be voted for a wise man who makes choice of the
greatest good
and pitcheth on the chief and best end
and minds the things of
the highest concernment. This no sober and intelligent person can deny; and by
this it is that a godly man proves himself to be the possessor of true wisdom (Psalms 4:6). The folly of men is seen in
nothing more than in their huge mistakes about their chief good; and therefore
here every good man is exceeding cautious
and with great deliberation chooseth
that which he knows to be absolutely good and indispensably necessary. And what
is that? Happiness. And what is that happiness? It is briefly this
to live in
the enjoyment of God
to love Him and to be loved by Him
to partake of His favour
here and of His glory hereafter.
2. He that is truly wise after he hath propounded to himself and
chosen the chiefest good
will find out
and then use the best and fittest
means for the attaining of that end. And on this account likewise
holiness is
the best wisdom. The Christian man sits down and seriously considers the method
which is prescribed him
in order to his happiness
recollecting that
peremptory decision of St. Peter
“Neither is there salvation in any other
for
there is no other name under heaven given among men
whereby they must be
saved.” This is the method which the Gospel prescribes
this is the plain road
to heaven
and he resolves to continue in it to the end of his days.
3. True wisdom teacheth us to regard this end and these means in the
first place
and to employ ourselves about them betimes. Where delays and
demurs may prove exceedingly dangerous a wise man counts it his interest to
make haste
and to make sure of his happiness the first thing he doth. No
prudent person will trust to that which is uncertain
frail
and flitting.
4. It is approved wisdom to part with a lesser good that we may make
ourselves sure of a far greater
and to undergo some lighter evils to put
ourselves out of danger of falling into those which are more heavy and
grievous. The fencer receives a blow on his arm to save his head. In a great
tempest the richest lading is cast into the sea
to secure the vessel and the
passengers’ lives. We are willing to recover health and prolong life by
abstinence and great severity on the body. We are contented to be sick that we
may be well. We submit
to save our life
to the loss of a limb; we let a part
go to save the whole. All these actions are thought to be regulated by right
reason
and were ever recorded as instances of human prudence. And on the same
score must he that is truly religious be concluded to be the owner of singular
prudence and discretion. He denieth himself the sinful pleasures of the world
and by that means assures to himself those pleasures which are at God’s right
hand for evermore.
5. It is certain
and it will hardly meet with any gainsayer
that
that person proves himself to be wise and prudent who
seeing the uncertainty
and changeableness of this present state
makes certain provision for the future.
This is the wisdom of a godly man; he takes a prospect of the
other world whilst he stands upon this.
1. The poor pretenders to wisdom are baffled
and the mere shows and
semblances of it in the world are utterly disgraced. You must know
then
that
there is a seeming counterfeit wisdom; and there is a real and substantial
wisdom
which justly deserves that name.
2. From what hath been said there is a plain discovery of true and
substantial wisdom. I have let you see that it is a very large and comprehensive
thing: it consists both in knowledge and practice. It is not only a right
judgment of those things which are Divine
and appertain to faith and
obedience
but it is acting according to that knowledge and judgment of those
Divine matters.
3. That hence we have a demonstration of the excellency of religion
and a holy life
and consequently a prevalent motive to the embracing of them.
There cannot be a greater incentive to godliness than this
that it is the
greatest wisdom. This doctrine concerns us all. Seeing the fear of the Lord is
the beginning
the head
the main part of wisdom
let it be our chief study how
we may fear and worship God aright
and walk uprightly in the whole course of
our lives
and let us be afraid of nothing so much as offending God and doing
that which is sinful. (J. Edwards
D. D.)
The influence of revealed truth upon a nation
I. That the
possession of the revealed truth of God is the most distinguished privilege of
a nation.
1. It is the duty of every man thus possessing the revelation which
God has given to acquaint himself with it.
2. As God has thus made it the duty of every individual to inquire
and to learn
so has He secured to them the means of instruction
by raising up
an order of men whose business it is to teach; to make known the statutes and
judgments which He has given.
3. We see this
likewise
in the solemn duty
binding on every
parent
to teach these statutes and judgments to his children.
II. That from the
general diffusion of this truth those practical results can alone be expected
which shall make these solemn words applicable: “Surely this great nation is a
wise and understanding people.”
1. You will all allow
that in proportion as a nation is made
righteous
in that proportion it becomes wise and great.
2. We may calculate with certainty on another effect. Whenever the
truth of God is extensively diffused through a nation its morality will be
improved.
3. A nation will be thus made wise and understanding
because it will
be preserved from dangerous errors
and especially from wasting infidelity.
4. Another great effect of the general diffusion of the truth of God
is the establishment of civil order and peace.
5. The greatest happiness will result from this general diffusion of
the revealed truth of God. (R. Watson.)
Britain’s privileges and obligations
I. As a nation we
enjoy valuable advantages and blessings.
1. Liberty.
2. Political power and eminence.
3. Diffusion of God’s Word. Number and influence of pious and holy
men.
II. That our
valuable advantages and blessings as a nation place us under momentous
obligations to the God by whom they were bestowed.
1. An obligation to gratitude.
2. An obligation to repentance.
3. An obligation to the maintenance and diffusion of Divine truth. (Dr.
Parsons.)
The Bible the wisdom of a nation
Parting words are generally impressive words. In this
the last of
the books of the Pentateuch
Moses delivered to the people of Israel his
parting counsels. He sets before them
in words of expostulation and warning
good and evil--life and death. And not only does he give them these impressive
exhortations
but
foreseeing--for God was pleased to give him a revelation of
it (Deuteronomy 31:16)--that their deceitful
hearts would turn aside
he utters the plainest predictions of the judgments
which have since overtaken them. We see
then
that Israel’s safety was
identified with her adherence to pure and undefiled religion. At the time when
all the nations of the earth beside were in darkness
she was made the
depository of the knowledge of the true and only God. Still
while these things
are so
and while we cannot admit the idea of a peculiar people in the sense in
which Israel was
it is impossible for those who acknowledge that “the Lord is
King
” and that He is “Judge of all the earth
” to doubt that
as with
individuals
so with nations
a high measure of Divine favour involves of
necessity a proportionate degree of national responsibility. Holding those feelings
we shall be brought to acknowledge that
nationally
we have ourselves much in
the sight of God to answer for.
I. In the first
place
then
the Bible brings greatness to a nation
because
when received and
obeyed
it brings God’s blessing with it. The glory of Israel was the presence
of Jehovah amongst them. There was no nation--to use the words of Moses in the
text--that had God so nigh them as had they. In their journeys through the
wilderness He was visibly present in the pillar of cloud; and afterwards
in
the temple which was founded on Mount Moriah to His praise
the Holy of holies
sufficiently indicated to them His special abode with them. When He departed
from them their safeguard was withdrawn: the enemy made Jerusalem
hitherto
invincible
a heap of stones. Similarly
our own land
at the period of the
Reformation
received the Holy Scriptures
and since then
in their possession
and use
has obtained from God innumerable blessings: religion has extended
itself in renewed vitality amongst us; and this great nation has become a wise
and understanding people. But
apart from the security which the fear of the
Lord brings with it
we shall see that--
II. The Bible
brings greatness to a nation because it elevates the national character. I do
not seek to palliate our multitudinous sins. Still
even now
Britain I do
believe to be the stronghold of pure
because scriptural
religion. The Bible
is not yet dethroned from the affections of her people; and
for tiffs reason
the basis of the national character is yet sound.
III. The duty of
personal acquaintance with the Scriptures and of instructing the young out of
them. (S. Hayman
B. A.)
Security of the established religion the wisdom of the nation
I. The exercise of
religion is the principal end of every government and consequently an act of
the truest wisdom.
1. It is of no small advantage to the mutual correspondence of the
members of a community that religion is agreeable both to the natural tendency
of every particular man’s mind
and the general consent of all nations
interweaving it in their several constitutions. Because as
on the one hand
whatever notion is so universal cannot be destroyed without the greatest
violence to human nature; so
on the other hand
it is an obvious fixed point
in which all the members may the most easily be supposed to centre
and will in
course
if duly cultivated
be not only a bond of union between God and man
but also between one man and another.
2. The many happy consequences and natural good effects of religion
are so serviceable to a state as upon the most cogent arguments to recommend
the exercise of it to every wise government as its principal end.
(a) If we consider the governing part of a nation. As nothing can
temper the greatness and power of a prince more than a just sense of religion
so neither can anything more recommend him to the love and reverence of his
people.
(b) If we consider what shall render people most tractable and
obedient to governors
we shall find that Christianity must certainly have the
most beneficial effect.
II. A settled form
of religion is
as the means
most conducive to that end
and therefore an
improvement of the wisdom. For however religion
naturally speaking
may not
consist in form
and we may allow that a person supposed separate from all
community may practise it without any form; yet
besides that
even in that
case the want of a fixed method may create many inconsistencies
and in time
destroy his religion. So that though forms are not always of the essence of the
thing formed
yet
at least
they are the means of promoting and even
preserving it; and accordingly in all acts of government
in the sessions of
all great councils
there are settled methods of proceeding; and particularly
in the practice of the law
there are forms of process
terms
garb
rules of
court
and other formalities which
though not the essence of the law
yet are
the means of the execution of it. The same reason therefore which prescribes a
settled form to all other acts of society prescribes it to religion also.
1. It is to be feared lest too great a latitude of worship should
destroy religion itself
and the liberty
as nowadays stretched beyond the
design of the toleration of every man serving God in his own way
should end in
not serving Him at all.
2. Supposing Christianity in general were not endangered from a
boundless latitude
nor liable to be lost in the confusion; yet
at least
the
better part of it
Protestantism
must needs run a mighty hazard from so
unlimited a variety.
3. A boundless latitude of worship may not only prove destructive to
religion in general
and Protestantism in particular
but
what even men of the
loosest principles ought to be concerned for
will also disturb the peace of a
nation. For as religion has not only the most universal
but even the most
powerful sway over men’s minds
so it will be heard wherever it pleases to
exert its voice; and the very calves of Dan and Bethel shall be able to divide
the kingdom of Israel from that of Judah.
III. A due provision
for the security and advancement of such a settled form is the only completion
of that wisdom. With regard to this notion was it that our pious reformers
established it by law
and for a further security did their successors appoint
penalties and settle a test. (John Savage
M. A.)
The national greatness of Britain
its causes
dangers
and
preservation
Canaan was evidently the glory of all the earth
and Israel the
most renowned of all people; in wealth
in intelligence
in honour
and in
victory the Hebrew nation exceeded all the nations by which it was surrounded.
Now
England is a great nation
and compared even with enlightened countries
it assumes an imposing splendour; and if viewed in contrast even with the
cultivated nations of the continent of Europe
it stands at the head of them
all. Its commercial enterprise
its civil and religious character
its
indomitable industry
its multiplied comforts
and the distinguished reputation
which it has in all the nations of the earth
place it alone--far above any
other country. It is natural for a man to look at England
and to ask
“How is
this?” And having discovered the fact of this greatness
and the causes of it
the inquiry naturally suggests itself
“How is this greatness to be perpetuated
and increased?”
I. The causes of
Britain’s greatness.
1. The first thing mentioned in the text
and which is presented
throughout this book
is that the nation’s greatness consists in having the
knowledge of the true God; and this is peculiar in respect to England. God is
nigh unto this nation
and has given it the knowledge of Himself
and this is
the foundation of our prosperity.
2. Another cause mentioned in the text
and which may also be
ascribed to Britain
is our multitudinous and wonderful deliverances. If anyone
will open the pages of history and read them
he will see how this country has
risen among the nations of the earth by the remarkable power of the hand of the
Lord.
3. Another means which this text prescribes is the institution and
preservation of the Christian ministry. This agency has distributed
knowledge--this has nerved the people with right principles--this has taught
them industry
benevolence
and all the social virtues--and
above all
it has
exhibited to the people the way of salvation by Christ
and furnished motives
to holiness
and to every kind benevolent act
of which even the learned
amongst the heathen were all ignorant.
4. Again
the text points out another means of promoting this
greatness
and that is the communication of religious knowledge to the young.
5. Another point is the influence of a praying community; “for what
nation is there so great
who hath God so nigh unto them
as the Lord our God
is
in all things that we call upon Him for?” What a multitude of praying
people--formed by the Gospel--live in Britain! This has doubtless been a
greater security to her than all her wooden walls
or than all her large
armies. Prayer is a benevolence which any man can confer on kings or on
statesmen
and the only thing very many have to do with them is to pray for
them.
6. I will mention one other source of her greatness
and that is her
unrestricted possession of the Divine Word
and the laws of the land being
largely founded on the laws of that book. What a blessing has the Bible been!
Among our mercies are the statutes and laws by which we are governed taken
principally from this book. Much imperfection
it is true
still remains in
these laws; and many of us have grievous complaints to make about them; but
viewed as a nation amongst other nations
there are no laws like those of
Britain
because they more closely conform to the laws of God than those of any
existing nation; and they are being brought nearer to the blessed book of God;
but still
as they are
they are looked upon with envy as the glory of the
world.
II. The dangers to
which the possession of this greatness exposes us. The first which Moses
presents to them was self-conceit. If not very watchful over prosperity
luxuriousness
the indulgence of fleshly appetites
indolence
and neglect of
others
come in with it taking rest
and lying down in the nest which we have
made so comfortable for ourselves
and never looking over it to see the
miseries of those who have not got a nest
and for whom it is our duty to
assist in making one
that they may be as happy as we are. See how these sins
are abroad amongst us!--how prevalent are pride and forgetfulness of God
Sabbath profanation
rejection of the Gospel
luxuriousness
prodigality
and
many other sins.
III. The means of
preserving and of perpetuating this greatness. There are two modes of doing
this
which are particularly referred to in the text. The first is personal
piety
and the second the instruction of the rising generation.
1. Amidst the greatness and dignity of Britain there is reason to
fear that personal piety is falling off. Never
as a nation
was Britain more
exalted; yet observe
while this exaltation continues
all sections of the
Church are complaining of the want of vital fire. With a few exceptions the
Churches represent trees that have not been rained upon--they want those
showers from heaven which fill the heart with gladness and piety. It is of the
utmost moment that your piety should be of the highest stamp
and that you may
maintain and improve it
you must labour; it must be your ambition--your holy
joy--to be a sort of being above everybody else in the Church. Nothing can
compensate for the loss of communion with God in the closet; and if you are
addicting yourselves to any of the fond pleasures of the day--misspending your
time which has been taken by popular opinion from your employers
and
instead
of devoting yourselves to the work of God
enjoying pleasures and
amusements--if you are doing this
your poor soul will suffer
and you will
require more heavenly grace to sustain you than before.
2. Another thing the text proposes is religious instruction in the
family: “Teach thy sons
and thy sons’ sons.” The way to pardon and peace
through the Cross must be made known; this great subject must not be kept back
from the children. (James Sherman.)
The conditions of national greatness
You see from this that the fame and wisdom of Israel are to be
tested solely by her obedience to the laws of God. For every nation under the
sun there is no other criterion. Mankind has many tests: God has but one. If
the ideal of the nation be righteous
she will be great and strong. If the
ideal of the nation be base or evil
she will sooner or later perish because of
her iniquity.
I. The ideal of
many nations has been delight in war. They have not cared to have any annals
which were not written in blood. Such a people were the Assyrians of Scripture.
In the hall of Sargon
that king has had himself represented stabbing and
butchering his captives with his own hands; and
in the one domestic scene
found among these sculpturings of horror and bloodshed (you may see it in the
British Museum)
the son of Sennacherib is seated in a vine-clad arbour at a
feast
opposite to him is his queen among her maidens
and close behind the
queen hangs from the branch of a palm tree a ghastly human head
with an iron
ring driven through the lip. Well
did it prosper
this bloody city? Read the
prophet Nahum for answer
and you will see how soon it passed away in fire and
sword
amid the wrath and hatred of the nations. And did war-loving Egypt fare
better? We see the serried ranks of the numberless archers
we read the pompous
enumeration of the victories of her Rameses; but Egypt snapped like one of her
own river reeds before the might of Persia
and the fellaheen have scooped
their millstones out of the face of the Rameses
the most colossal statue in
the world.
II. But there has
been another ideal of nations--not war in its cruelty
but general glory; not
the tyranny and vengeance of armies
but their pomp and fame. This
until she
learnt wisdom by bitterly humiliating experience
was the ideal of France. The
nation which follows glory follows a “will-o’-the-wisp’’ which flickers over
the marshes of death; the nation which follows duty has its eye fixed on the
polar star.
III. Again
any
nations in the East
from natural slavishness and insolence of temperament
in
the West from unwarrantable fetish worship of the mere letter of Scripture
and
even that grossly misinterpreted
have cherished the grovelling idea of
absolutism--the crawling at the feet of some royal house
the deification of
some human divinity. So it was under the cruel despotisms of Asia; so it was
under the wicked deified Caesars; so it was for whole cycles in China; so it
was till quite recently in Russia. From this debased notion--that mankind has
no nobler destiny than to be made the footstool of a few families; that kings
have a right Divine to govern wrong; that nations ought to deliver themselves
bound hand and foot
to the arbitrary caprices of men who may chance to be as
despicable as a Sardanapalus
a Nero
or a John--the blood
and the good sense
and the God-fearing manhood
and the mighty passion for liberty in the breasts
of our fathers saved us.
IV. Other nations
again
many of them
have had as their ideal the gaining of wealth and thirst
for gold. Of all false gods
at once the meanest
and the one who most assumes
the air of injured innocence and perfect respectability
is Mammon. What has
this kind of wealth ever done for men and for nations? Was ever any man the
better for having coffers full of gold? But who shall measure the guilt that is
often incurred to fill them? Men do not disbelieve Christ
but they sell Him.
By individual superiority to Mammon
let us help England to rise superior to
this base idolatry. “You glory.” said Oliver Cromwell
“in the ditch which
guards your shores. I tell you
your ditch will not save you if you do not
reform yourselves.”
V. Once more; it
some nations have had a false idea of absolutism
many
and especially modern
nations
have had a false ideal of liberty. There is no ideal more grand and
inspiring than that of true freedom. But what is freedom? It is the correlative
of order; it is the function of righteousness. Its home
too
like that of law
is the bosom of God; its voice the harmony of the world. Liberty is not the
liberty to do wrong unchecked. To be free is not synonymous with infinite
facilities for drunkenness
any more than it is synonymous with infinite
facilities for burglary; but to be free
as Milton said
is the same thing as
to be pious
to be temperate
and to be magnanimous--
“He
is a freeman whom the truth makes free;
And
all are slaves beside.”
The
description “every man did that which was right in his own eyes
” which is
rapidly becoming our national ideal
is a description not of heroic freedom
but of hideous anarchy. A man’s liberty ends
and ought to end
when that
liberty becomes the curse of his neighbours. “Oh Liberty
what crimes are
committed in thy name!”
VI. What
then
is
a great nation’s one and only true ideal
if it is to be indeed a wise and
understanding people? The frivolous may sneer and the faithless may deride
but
it is duty and it is righteousness. That is as much the law of Christ as it is
the law of Sinai. If a nation be not the uplifter of this banner it is nothing
and it is doomed in due time to fall. And that is why the Bible
when men will
read it by the light of truth and not of pseudo-religious theories
is still
the best statesman’s manual. For it will teach him several things. It will
teach him that progress is the appointed
inevitable law of human life
and
that it is a deadly error to suppose that we are sent into the world only to
preserve and not to improve; and it will teach him to honour man simply as man
and to regard all men
from the highest to the lowest
as absolutely equal
before the bar of justice. It will teach him that always and invariably the
unjust gains and the immoral practices of the class must be put down in the interests
of the community
and that the interests of the community are subordinate
always to those of the nation. And it will teach him that the true glory of
nations lies
not in the splendid misery of war
but in the dissemination of
honourable happiness
and the encouragement of righteousness
and the
suppression of vice. And it will teach him that the true wealth of a nation is
not in gold and silver
but in the souls of strong
contented
and
self-respecting men. When statesmen have learnt all these lessons they will not
be long in learning others. Nations will aim at only such conditions of life
and government as shall make it easy to do right and difficult to do wrong.
Statesmen will not toil for reward; they will hold allegiance to the loftiest
ideal of their faith in Christ dearer than all the glories of place and all the
claims of party. Like Edmund Burke
they will bring to politics “a horror of
clime
a deep humanity
a keen sensibility
a singular vivacity and sincerity
of conscience.” Like Sir Robert Peel
they will
amid all the chequered
fortunes of their career
be able to turn from the storm without to the
sunshine of an approving heart within. They will not be afraid to cut against
the grain of godless prejudice; they will not be sophisticated by the
prudential maxims of an immoral acquiescence: they will sweeten with words of
justice and gentleness the conflicts of party; they will be quick to the
encouragement of virtue; and they will be firm and fearless to the prompt
inflexible suppression and extirpation--so far as powers of government can do
it--of all open and soul destroying vice. (Dean Farrar.)
And what nation is there so great
that hath statutes and
Judgments so righteous?
A righteous Bible
The appeal of Moses is the eternal appeal of the Bible. That is
the appeal to common sense and to common honesty. The commandments are not
described as eloquent
marvellous intellectual conceptions
great advances in
ethical thinking. Moses asks
What other nation can produce a Bible so
righteous! Any Bible must go down that is not righteous above all other things
how high soever the varied attributes by which any book may be characterised.
What is the moral tone of the Bible? Pure
righteous
true
holy. What are the
great commandments of the Book? “Love
” “love
”--twice love. The first
object?--“God”; the second?--“thy neighbour.” This is the strength of
the Bible; and we can all begin at this point to inquire into the remainder of
the Book. Men may ask bewildering questions about the archaeology and the so
called science of the Bible
and may even puzzle the uncultured reader with
many a question relating to spiritual mysteries; but taken from end to end
the
Bible is charged with righteousness: it will have the neighbour loved as the
man himself; it will have the harvest like the seed time; it will insist upon
right balances and full weights; it will have no concealed iniquities; it
carries its candle of flame with fire never kindled upon earth into the secrets
of the mind and the chambers of the soul and the hidden places of motive and
purpose and ultimate
but unexpressed
intent. The Word of God is sharp
sharper than any two-edged sword
piercing to the dividing asunder of the
joints and marrow. It is a righteous Word. The Bible has a thousand weapons in
its armoury: not the lightest
not the weakest is its magnificent morality
its
heavenly righteousness
its incorruptible integrity. It shakes off the wicked
man; it will have no communion with darkness; it strikes the liar on the mouth;
it avoids the unholy follower. This is--let us repeat--the argument of Moses
and it is the eternal argument of Christianity. (J. Parker
D. D.)
The Bible and civilisation
Wendell Phillips once said: “The answer to the Shaster is India;
the answer to Confucianism is China; the answer to the Koran is Turkey; the
answer to the Bible is the Christian civilisation of Protestant Europe and
America.” (J. S. Gilbert
M. A.)
The national utility of the Bible
It is impossible to estimate the amount of evil which mankind
would experience in their civil capacity were the Scriptures no longer
considered of Divine origin
nor constituted the ultimate standard of all moral
and political obligation. All reverence for the laws would cease
for the
lawgiver would have only his own authority
or the mere glimmerings of the law
of nature
to enforce his commands; while those who had to obey the laws would
soon have every just and equitable principle banished from their minds
and
every sacred feeling obliterated from their bosoms. The whole fabric of society
would soon go to pieces if men were removed beyond the sphere of the public and
private sanctions of scriptural morality. (J. Blakey.)
The glory of Israel
Moses reminds the people that God has chosen them as His special
possession
and that this had been shown during forty years
and that if they
would remain a people forever blessed it must be under the protection and
blessing of God. They were highly favoured above all other peoples--for Jehovah
the true God was theirs
and would be known among His people by this gracious
name. And all the peoples around saw how great things God had done for
Israel--how gloriously and graciously He had led His people. This was one
reason why Israel should cleave to the Lord
who would plainly thus reveal
Himself as the true God
the Holy One of Israel. From all this Israel should
have learned--
I. To prize highly
their relation to God.
1. They should have learned to realise what it was to be under the
peculiar care of God
and how great and glorious was their fellowship with Him.
Theirs was not merely to be a great and glorious history in the past. God was
not merely to be the God who had mightily manifested Himself to their fathers
and then withheld His presence. Rather there was the promise that if they
continued to call upon Him wonderful manifestations of grace and help would be
given.
2. How blessed Israel was so long as they continued to call on God
prayed for His protection in faith
and kept in the way of His commandments! It
was no hard thing to draw near to God. Priest and prophet were given to prepare
the way
and each Israelite might experience the truth of the text for himself.
But it was otherwise with Israel. In them we see--
II. The danger of
neglecting to call upon God.
1. Israel went on their own way
according to their own will; and in
order that they might not be stopped by listening to the voice of reason they
no longer called upon God; they no longer sought His near presence.
2. Therefore
however He would have been pleased to draw near to
them
He could do so no more
because they desired it not. Thus did Israel
and
even when they inquired of His way they did not follow it.
3. How speedily
therefore
were they brought low; for all depended
on their calling on God
and Him alone.
III. The spiritual
Israel must call on God.
1. Even among the early believers to whom with visible manifestation
the Holy Ghost came
whose voice and counsel they might ever hear
there was
the temptation to walk more according to the flesh than according to the
Spirit. Some neglected to hear His voice
and gave themselves up to the lusts
of the flesh.
2. Then true believing calling on God ceased
the Lord came no more
nigh to them
and the Holy Ghost was grieved.
3. Let us learn in simple faith to pray to and call upon Him. Then
should we hope that all things would again become new in us
would be otherwise
with us; and how glorious could our lives become! (J. C. Blumhardt.)
Verse 9
Only take heed to thyself
and keep thy soul diligently
lest thou
forget the things which thine eyes have seen.
An important admonition
I. In what
respects we are bound to “take heed to” ourselves.
1. Take heed to your health. When this is gone
how tedious and
tasteless is life! The wretched subject of disease is ready to exclaim (Job 12:4; Job 12:13-15)
Oh
what pain are some
poor creatures doomed to bear! But in numberless instances some of the severest
afflictions to which mankind are subject are the fruits of their own folly.
Keep the body under: let your diet
your rest
your well-regulated tempers tend
to the health of the human frame
not to its destruction.
2. Take heed to your character. “A Christian is the highest style of
man.” In this quality is associated every holy temper and disposition. There is
faith with its eagle eye
love with its burning flame
peace with its placid
smile
humility with its lowly aspect
patience with its soothing balm
and as
much of the heavenly treasure as can be conveyed into an earthen vessel.
Therefore “take heed to” attain this character; and then be careful to preserve
it.
3. Take heed to your souls. They are dark
and must be on lightened;
guilty
and must be pardoned; enslaved
and must be redeemed; polluted
and
must be sanctified; in danger
and must be saved.
4. Take heed to your time. Time wasted is existence lost; used
is
life. Therefore part with it as with money
sparing it
and never paying a
moment but in purchase of its worth.
5. Take heed to your conduct.
II. The reasons why
the advice in the text should be followed.
1. The character of the speaker is the first motive I will bring
before you. It is the eternal Jehovah; “the God in whose hand your breath is
and whose are all your ways” (Daniel 5:23).
2. The reasonableness of the requisition is another argument why you
should “take heed to” yourselves. Even animals which are governed by mere
instinct “take heed to” themselves. In many cases they refuse to eat what would
be injurious to them
and fly from danger the moment they perceive it; and
shall reason fail to do for you what instinct accomplishes for them? (Jeremiah 8:7.)
3. The dangers that await you afford another reason for the adoption
of the advice in the text. Had you literally to walk in a road beset with
snares
where you were liable to be entrapped every moment
would not the
perils of your path be a sufficient inducement for you to “take heed to”
yourselves? And do not more fearful dangers await you in your spiritual career?
(R. Treffry.)
On experience-its use
its neglect
and its abuse
I. Under the first
head
that of its use
it may be said
in general
that there is no knowledge
so useful as that which is gained by experience.
1. Events are better remembered than precepts
and indeed it seems
but just that that acquisition should turn out to be valuable which is so often
dearly paid for with tears. He who heeds not the warnings of his elders
or his
books
to abstain from excess
may be taught by sickness a lesson of moderation
which he will not forget. Severe losses may now induce him to be prudent and
provident who never till now could be brought to believe that prodigality begat
want
or that riches had wings.
2. Besides the great personal benefits which flow from experience
it
is also the source of more extended usefulness. For the guidance of life and
conduct
there is no kind of wisdom which we can so confidently and
beneficially communicate as the lessons of experience. And it is the high
gratification of the virtuous old man that the trials which he has borne
the
successes which he has enjoyed
place at his disposal the best means both of
ensuring his own security
uprightness
and of relieving the perplexities and
guiding the steps of the young and inexperienced. He who has gathered wisdom
from many years can impart to others the legacies which each year has left him
and live while they are enjoyed
nor grow any poorer by making others richer.
II. It is a
melancholy truth
that wisdom which may be so easily
I might say naturally
acquired is often neglected; wisdom
too
which
as we have seen
is so useful
in the direction of our conduct
and in our intercourse with others. There is
hardly a more pitiable object than a man who cannot
or will not
learn wisdom
from experience; one who
to use the expressions of our text
forgets the
things which his eyes have seen
and they depart from his heart all the days of
his life. To brood over our cares
and too fondly to indulge our sorrows
and
thus unfit ourselves for the active duties of life
is indeed unchristian and
irrational; but both religion and reason require us to contemplate and force
instruction from every wayward event for our future security and quiet; like
Jacob
to hold every heaven-sent grief with which we have wrestled
and not to
let it go till it has blessed us. We are wrong in being always so very anxious
to drive away unpleasant thoughts; we must let them remain till they have cured
us; we might as well drive away the surgeon from our doors who came to perform
a painful though necessary operation. We must learn to look upon the
occurrences of life not as insulated facts
but as borrowing illustration from
the past
and reflecting it upon the future.
III. Of the neglect
of experience we should speak with concern
with pity
or with reprobations--of
its abuse we can speak only with the most unqualified abhorrence. By the abuse
of experience I mean experience in the arts of the world employed not to warn
but to ensnare the simple and unsuspecting
and experience of its vices
employed not to admonish but to correct innocence. (H. W. Beecher.)
The spiritual benefits of retrospection
It is to be feared that to many (so habitually unmindful are they
of what they have been permitted to witness
both in the wider sphere of public
and the more contracted one of private life) experiences are somewhat like the
stern lights of a ship
which serve to illumine only that part of the water
over which she has just sailed. It is far otherwise when
through the agency of
supernatural grace communicated in answer to the prayer of faith
experience is
sanctified
for it then becomes strongly conducive to spiritual health. If it
be the province of Hope to paint the bow of promise upon the cloud
it is that
of Memory to gather rays of the light of direction from the past
and to cause
them to shine upon the path of religious duty
which is beset by so many
temptations that every encouragement is needed
lest the travellers “faint
because of the way.” Now
in directing your attention to some of the functions
which a religiously disciplined memory performs in connection with the life of
faith--
I. I would first
ask you to observe that it is one of its offices to teach Christians to keep a
more accurate register of their mercies than they are naturally disposed to do;
to train them in resistance of the dangerous tendency to dwell with circumstantial
precision
and often even selfish exaggeration
upon their trials. It is
Memory’s office to embalm their blessings
to preserve them from the decay to
which time and the influence of an evil world would otherwise subject them.
II. Memory has also
functions of momentous importance in connection with the true repentance to
which we are called by Him who alone can enable us to “sorrow after a godly
sort.” It is the office of a rightly trained memory to remove the concealments
by which we seek to hide our delinquencies from ourselves
to dwell with
emphasis upon passages in our history from referring to which we would
naturally desire to escape
to keep the unwelcome but wholesome truth of our
unworthiness before us that we may really feel our need of pardon and earnestly
seek it where alone it can be found. In cases
too (which it is to be feared
are very far from uncommon)
in which spiritual declension has begun--cases of
“backsliding in heart”--the memory of the past has much to effect in connection
with the restoration of those who have so declined. The contrast which memory
would lead them to institute between the comparatively happy time when they
kept in the way of duty and the troublous time when they forsook it has been
one which
rendered practically influential by the operation of the Spirit of
Grace
has led them back to tread that path in which only rest can be found for
the soul. Scripture is replete with testimony to the value of the past in
preparing us for doing God’s will in that portion of the future which may be
granted us
teaching those who are to take our places when we are called away
by the inevitable summons to be in their time ready to “serve their generation
according to that will.” To this consideration
namely
that of the responsibility
which rests upon us to do all that lies in our power to bring up “the rising
generation” in the service of Christ
we are led by the words of the final
clause
“Teach them thy sons
and thy sons’ sons.” If those addressed in the
words of the text could refer their children to the past for lessons of
spiritual wisdom
they who are living under the new and better covenant cannot
fail to find counsels in the retrospect of their experience to impress upon
youthful minds. They may tell how they have seen evidences
how the fond hopes
of religious parents can be blighted by the ungodliness of children
how they
have seen health shattered by intemperance
brilliant prospects clouded by
yielding to the allurements of a world at enmity with God! They may tell how
they have witnessed exemplifications of the truth of those words quoted by an
inspired Christian teacher from an heathen author
“Evil communications corrupt
good manners.” Or they may turn from painful to pleasurable reminiscences. They
may tell of instances of the beneficial results of “the nurture and admonition”
in which children were brought up to live for Christ. They may speak of homes
lightened by the joy imparted to souls influenced by the grace of God. (C.
E. Tisdall.)
Diligent soul keeping
I. What soul
keeping is. It is the keeping of a living being
and not of a mere inanimate
thing. To have the charge of a priceless jewel is only the matter of wrapping
it carefully up
putting it away in a safe place
and giving it an occasional
look. But it is an altogether different matter to have the charge of a child.
That means constant attention
perpetual claim on wisdom and self-denial. And
soul keeping is the charge of a living being. Keeping a living creature
so as
to help it to maintain vigour and grow into its very best
means--
1. That we must get to know and understand it; and such a knowledge
includes the peculiarities of the individual as well as the general
characteristics of the class or species to which it belongs. It means--
2. That we must adapt our ways to it
putting ourselves upon all
efforts and upon all restraints that may be necessary in order to do our very
best in its behalf. But it also means--
3. That in some things we make it take our ways
for it is the most
serious responsibility of our trust that we have to put the impress of our own
will and our own example on the living being we have in charge. We must
in
some things
adapt ourselves to it
and in some other things make it shape its
conduct to our wish. If we can take the deeper view
we may apprehend that the
soul is the self. But just now another view will be more suggestive to us. We
are to think of the “soul” as a trust from God--a “self” given to ourselves to
keep for God
a living being put into our charge
as men put an animal from
foreign climes
or a plant
into our care. And this becomes our chief life
concern--to keep
in health
in vigour
in all due activity
that living thing
our soul. A figure may be taken from the ways of our doctors. It is true that
they are concerned with the forms and features and expressions of positive
disease; but they have a trust which is of far more importance. Our vitality is
committed to their care. And mothers follow along the same lines. They are
watchful
indeed
of every spot on the body or weakness in the limb of their
children; but wise mothers are most anxious about keeping up the vitality
nourishing the very springs of life. There are the possibilities of throwing
off the germs of disease
and unfolding into ideal completeness of beauty
in
manhood or womanhood
if only the life can be kept in health and vigour. And so
the Christian should be supremely concerned about the trust he has from God
and keep “his soul with all diligence.”
II. What kinds of
care it involves.
1. We must be watchful of what goes into it. We put injurious things
out of the way of children; but we too often fail in the equally important duty
of putting evil things that seek entrance out of the way of our souls. But our
Lord reminded us--
2. That we should be equally watchful of what comes out. He said
“Out of the heart proceed evil thoughts
. . .and these defile the man.” This is
the complication of our “keeping.” We have to check the soul from giving
expression to the bad things that are in it
because they grow strong by
expression. But the kind of care involved in soul keeping may be put in another
way.
It includes--
1. Taking care of the soul’s atmosphere. We say of plants and of
persons
“The climate does not agree with them: they never will be healthy
while they remain in it!” Our scientific teachers tell us that there is one
element in the air we breathe which is absolutely and partly intellectual. The
proper food for the emotional is all that goes under the name of prayer. The
proper food for the intellectual is all that goes under the name of truth. Add
this
that there is a practical side to the soul life
the food of which is
duty
and we know that which it is fitting we should provide--prayer
truth
duty.
2. Taking care of the soul’s neighbours. “Evil communications corrupt
good manners. They who would keep their souls should not even “stand in the way
of sinners”: much less can they venture to sit in the seat of the scornful.”
III. What
difficulties have soul keepers to overcome? Their name is “Legion.” But we may
profitably fix our attention on two.
1. The outwardness of men’s interests nowadays. We live in the
street
and the hall
and the drawing room
rather than in the prayer chamber
and the “tower of vision”; and this makes soul keeping so hard
2. The pressure of bodily
and business
and family claims. Like Dr.
Chalmers we are “bustled out of our spirituality.” Our time is seized upon by
the “world
” and when he has done his daily will with us we are weary
too
weary for the things of God. He who would keep his soul must meet and master
these difficulties
and persistently set first
in his seekings
“the kingdom
of God and His righteousness.” (The Weekly Pulpit.)
On the benefits of experience and reflection
The great source of all human knowledge is experience and that
experience which teaches us practical wisdom
and informs us of the many evils
that constantly wait on life
is acquired chiefly by observation and
reflection. The historian makes it his peculiar glory that
by faithfully
recording the fates of kingdoms
by delineating the virtues which raised some
to magnificence
and the vices which brought others gradually to destruction
he anticipates the future by a true representation of the past
and teaches men
wisdom by the examples of others. But though
from the short period of human
life
the narrowness of our views
and other causes
we are obliged to recur to
the experience of those who went before us for almost all our knowledge; yet
the few events that happen to ourselves
or that fall within the circle of our
own observation
make a far more lasting impression on us
and have a much
greater influence over the heart.
I. First
let me
exhort you
when you “ponder in the path of life
” not to let the remembrance
of your disappointments
whatever they might have been
“depart from your
hearts.” If the Sufferance of them has been grievous
let the remembrance of
them be profitable. If they have crossed your inclinations
or withheld from
you fancied pleasures
let them not die away without producing their proper
effect in moderating the passions and inspiring that patient fortitude which
aided by prayer
will enable us
amidst all the storms of life
to maintain a
character of dignified composure
resignation
and contentment.
II. Next to the
disappointments of life
I wish you to reflect on the sorrows which you might
have experienced. As the land is more grateful to the mariner after his vessel
has been dashed against the rocks
and he himself has struggled with the waves
of life
so is the recovery of peace to those who have escaped the storms of
adversity. Many are the advantages we derive from this severe monitor
if we
knew how to enjoy them. She seldom fails to soften and improve the heart.
III. Let me now
direct your attention to a subject in which we are all equally interested--I
mean “the house of mourning” and the chambers of death. Here also let us
endeavour to learn what lessons experience would teach us. It is not in the
giddy and fantastic scenes of pleasure that the mind improves in wisdom or in
virtue; these
for the most part
are acquired by habits of reflection
and by
taking such views of human affairs as dispose the soul to thought and
meditation. For this cause the “house of mourning” is a house replete with instruction
and is on that account wisely preferred to the “house of feasting.” It is there
that our religious principles acquire an energy not to be derived perhaps from
any other source. It is there that those truths which were announced to us as
glad tidings from heaven
and those duties which are founded on reason and
contemplation
are strengthened and improved by the softest and most powerful
emotions of the heart. In these melancholy moments we feel our own weakness and
see the vanities of life. Temptations to guilt and misery no longer court us
under the delusive forms of pleasure
and sin appears in all its native
deformity. We confess the vice and folly of every mean pursuit
and the mind
flees to the religion of Christ for comfort and support. (J. Hewlett
B. D.)
“Take heed to thyself
” etc
In the business of life there are three parties concerned
three
parties of whose existence it behoves us to be equally and intensely conscious.
These three are God on the one hand and our own individual souls on the other
and the one Mediator
Jesus Christ
who alone can join the two into one.
1. There is all the difference in the world between saying
Bear
yourselves in mind
and saying
Bear in mind always the three
God and Christ
and yourselves
whom Christ unites to God. For then there is no risk of
selfishness
nor of idolatry
whether of ourselves or of anything else; we do
but desire to keep alive and vigorous
not any false or evil life in us
but
our true and most precious life
the life of God in and through His Son. But
what we see happen very often is just the opposite to this. The life in
ourselves
of which we are keenly conscious
never for an instant forgetting
it
is but the life of our appetites and passions
and this life is quite
distinct from God and from Christ. But while this life is very vigorous
our
better life slumbers; we have our own desires
and they are evil
but we take
our neighbour’s knowledge and faith and call them our own
and we live and
believe according to our neighbour’s notions; so our nobler life shrinks up to
nothing
and our sense of truth perishes from want of exercise.
2. In combining a keen sense of our own soul’s life with the sense of
God and of Christ there is no room for pride or presumption
but the very
contrary. We hold our knowledge and our faith but as God’s gifts
and are sure
of them only so far as His power and wisdom and goodness are our warrant. Our
knowledge
in fact
is but faith; we have no grounds for knowing as of
ourselves
but great grounds for believing that God’s appointed evidence is
true
and that in believing it we are trusting Him. (T. Arnold
D. D.)
Israel admonished
I. The evil
anticipated--forgetfulness of their own past experience of God’s gracious
dealings. “Lest thou forget the things which thine eyes have seen
” etc.
1. We cannot suppose that Moses thought it possible they should so
far lose all traces of these events as that they should not
by any
circumstance
be brought to remembrance.
2. But these things might be so forgotten--so little and so lightly
thought of
as to depart from “their hearts
” so as to have no influence there.
No correcting influence; error might be corrected by a heart-affecting
remembrance of God’s distinguishing judgments and mercies (Deuteronomy 4:3-4)
but such remembrance
would be necessary. No chastening influence
such as that intended in Deuteronomy 4:5-20; consequently no
cheering influence
such as Deuteronomy 4:36-40 might impart. In
short
“the things which their eyes had seen” might be so forgotten as to
produce no saving effect.
3. And Christians are as liable to this calamity as the Israelites
were.
4. The greatness of the evil may be inferred from the greatness of
the punishment threatened--the loss of God’s gracious presence for direction
defence
etc. (Deuteronomy 4:7); the loss of Canaan (Deuteronomy 4:27); and the heaviest of
temporal calamities (Deuteronomy 4:26; Deuteronomy 28:16).
II. The preventives
recommended. “Only take heed to thyself
and keep thy soul
” etc. The text
suggests the necessity of--
1. Holy jealousy. “Take heed; keep thy soul.” Nothing is more
dangerous than self-sufficiency and presumption; a vain confidence in what is
called “a good heart.” Moses intimates that the soul needs watching and
keeping.
2. Holy vigilance. Only take heed
and keep thy soul diligently. This
advice is necessary because of our natural disposition to wander
and because
of the allurements to which we are exposed. Grace may raise and sustain us. The
soul may wander on wicked things; and such is its weakness that no man can say
into what sin he may not fall. David fell into adultery and murder. Therefore
“keep thy soul diligently.” Resist beginnings. But we are
perhaps
in greater
danger from things which do not shock our sense of propriety
etc.
but which
serve
nevertheless
to divert our minds
and so to prevent a steady attention
to “the one thing needful
” such as business
company
amusement
literature
etc. Therefore “keep thy soul” within proper bounds. Watch her motions
and
check them ere they become irregular or excessive.
3. Holy exercises. Indolence is at once disgraceful and injurious.
Satan finds the idle employment. What has been already advised includes much of
exercise. But in addition we may say
Diligently meditate on God’s gracious dealings
with you in former days
and examine what progress you make (Deuteronomy 8:2; Deuteronomy 8:11-18). Diligently pray for
a continuance and increase of His favours. (Sketches of Four Hundred
Sermons.)
Memory in religion
Let us just a moment longer think about memory
and what we
owe to it. Our sense of personal identity is due to memory. If we had no memory
of the past our lives would be a series of links not joined into a chain
and a
host of beads without anything to string them together; there would be nothing
to show us or make us feel that our life yesterday or today had any special
connection
or were pages in the same book of history of the same person; and
with the loss of this sense of personal identity would go all sense of personal
responsibility and of continuous or energetic action. We would always be
falling back again to our old starting point
and would lose every night what
we gained every day. But memory is the subtle weaver that weaves all the
various movements and events of every day into one continuous whole
into one
conscientiously responsible and permanent life. The memory
then
is most necessary
for the acquisition of wisdom. It is by the golden grain of experience
treasured up in memory that we grow rich in practical wisdom. Some people
indeed
never seem to learn by what they pass through. They live in the present
moment
without thought of yesterday and without hope of tomorrow
and all that
happens is apparently forgotten just as soon as it is over. It is a precious
gift
then
that God has given to us in memory
and its cultivation is
indispensable and its proper use for all manhood and for all useful life. And
now in our text Moses seeks to enlist this great power of memory on the side of
religion--“Lest thou forget
” he says. And if Moses could thus appeal so
forcibly to the people in his day
calling upon their memories to witness what
God had done for them in Egypt and the desert
entitling Him to their grateful
and obedient services
how much more may our memory be appealed to in these
days. While it is true
however
that the memory to which Moses appeals has
such a marvellous power
yet diseases and defects of memory are very common.
There is no part of our complex mental system which is so liable to get
disordered as memory. Certain events of the past seem
at times
to pass from
the spirit’s vision when disease is beginning
even things which we should
fancy a man could never forget--his own home
his relatives
and his ordinary
work. Even when there is no actual disease
yet serious and dangerous defects
of memory are very common. A slovenly and unreliable memory is a very common
fault. We forget things because we are not interested in them. As we hear a
fact which appeals to something in us
satisfying some desire
supplying some
want
we appropriate it at once
we allow the tendrils of affection and desire
to twine around it
and we fondly treasure it in our hearts. Then we will
remember it forever
and can recall it in every hour of need. We might say
in
fact
that defects of memory arise from improper training. We do not learn to
concentrate our mind upon our work; we do not know how to fix our attention; we
do not make an effort to understand things we read and hear. Take the reading
of a book. Many readers turn over page after page
having read each of them
as
they assure themselves
but nothing on any page makes any impression upon them
or only some striking incident or accident. Now
such defects of memory can be
cured to a very large extent before they run into permanent weakness or mental
disease
and while we have the opportunity surely it is worth our while to make
an earnest and continuous effort to try to do it. And so with regard to
religion. The root of much error and evil
of many difficulties in life and
transgressions in action
lies in sins of memory. We remember
all of us
the
facts of Bible history
but we have never cared to acknowledge their
application. Now there are many things which tend to increase the defects of
memory when we have to do with religious things. There is often no one to
remind us of the lessons we have learned or the promises we have made; there is
often no one to check us for our forgetfulness and wanderings
no voice from
heaven speaks to us
no instantaneous punishment falls upon us for neglecting
and forgetting them. Besides
the things that it is necessary for us to
remember often produce pain when they are recalled
and the fear of pain
paralyses our memory
while the rush of the world and of life sweeps us on to
other thoughts and other things. If we only felt the importance of remembering
these things the work would be half done. I know a lady
a Sabbath school
teacher in the town of Newport
who has had the unique record that
as scholar
and teacher
she has attended a school in that town for fifty-two years without
a break. To her it was a matter of supreme importance to be in her place
Sabbath after Sabbath
and everything in her week’s work was arranged
accordingly. There was no danger that she would ever be absent or forget her
Sabbath school when the hour for going to it arrived. If we get into the habit
of forgetting our duty and the promise of God we are at the mercy of foes and
in danger of the wrath of God
as Moses said; for God does not forget. But even
to remember well is not enough. It is but a means to an end. There are some
people who have prodigious memories
and they are very proud of it; some even
make their livelihood by it. They can repeat a whole book after they have once
read it. Often such a memory is only a wonder passing across the sky of life
like a comet
and leaving no light and blessing behind. Sometimes it is a sign
of mental disease
so that the other faculties of mind will soon be clouded. A
splendid memory is a good thing
but it needs to be balanced by good judgment
and needs to be actively used if it is to be the blessing it ought to be. When
we turn to religion we find that there are many people who can remember well
religious facts and doctrine
and arguments to prove them
but what use is it
to them? Does it lead them to exercise self-control or self-denial? Alas
no!
If memory is to be of use to us we must be true to memory as to conscience
we
must be warned by what has happened in the past in the spiritual world; it must
never be forgotten
so that we never go wilfully into the same temptation or
commit the same mistake twice. In the verse out of which our text is taken
and
at the end of it
there is one thing specially mentioned as necessary if memory
is to be of use
and that is
that the things we remember we must teach to
others. “Teach them thy sons
and thy sons’ sons
” and thus help to fix them in
our mind in an accurate and orderly fashion. There is not one in this audience
I fancy
to whom the text does not appeal. It appeals to the young
“Lest thou
forget.” You are strong and hopeful
and ever pushing up. There are some things
a man can never forget with safety. “As a man sows
so shall he reap: for all
these things God will bring
thee into judgment.” This text appeals to the
prosperous. You look back with honest pride upon the days when others started
side by side with you
with all the advantages you had
but they have fallen
far behind and you have gone right ahead. Everything you have touched has
turned to gold
Oh
the text appeals to you. There is no spot on earth more
slippery or dangerous than the mountain top of prosperity. It is God who has
given thee the power to get wealth and all these blessings
and He will
continue them to you as a blessing as long as you use them to the glory of His
Name. Our text appeals to the poor and lowly. The hand of God has been heavy
upon you. Through no fault of your own you have fallen behind in the race of
life. The text comes home to you
“Lest thou forget.” It may be that sometimes
bitter thoughts take possession of your heart
envious thoughts against your
fellows
and you are tempted to wrap yourselves up in selfish misanthropic
thoughts
and then you lose all the benefit of all the lessons that God has
been taking so much trouble to teach you. But there is no danger if you will
only remember that God rules the world
that God makes no mistake
that God has
promised to make all things work for good to those who love Him. (W. Park
M. A.)
Lest we forget
How good a gift is memory! Of all the gracious benefits conferred
on mortal men by God there is none more useful
none more precious. By memory
we are enabled to lay by a store of precious thoughts and gracious
reminiscences against the days to come. By memory we can stud our minds with
promises and precepts from the Word of God
as the midnight heavens are studded
with the twinkling of stars. But alas! memory has fallen with the rest of our
powers. Do you not know from sad experience how readily evil is retained? When
you would fain erase it from the page
the dark letters still appear. Things
that we thought we had with a tenacious grip are torn away from us
or slip
from our grasp
and the place that knew them knows them no more. Our memories
have failed us. By a good memory I mean a memory that lets slip that which is
not worth holding
and holds as with a death grip that which is most worth preserving.
I. Notice first
that God graciously gives warning of the danger. Is not this right good of Him?
1. He knows us thoroughly--better
far better
than we know
ourselves. The people of His choice were prone to forget Him
therefore did He
constantly sound this warning note. To them
I suppose
it seemed impossible
certainly improbable
that they would forget the things that their eyes had
seen. Forget Egypt
the furnace of iron? You would have thought that these
experiences had been burned into them by the very fire of the furnace through
which they passed. Forget their redemption and deliverance
the night of the
Passover
and the passage of the Red Sea? Forget God
who had delivered them
times out of number
who had spoken to them out of the midst of the fire? This
same sad principle holds good today. We used to think that the experiences of
our early Christian life would linger with us and influence us for good through
all our days. As one who says “I will remember
” and makes a knot in his handkerchief
in order to assist his memory
and then forgets why he made the knot
so our
efforts to remember God and the things of God have proved fruitless. Are you
not aware--let it be a matter for sorrowful confession if so--that you have
sometimes forgotten that you have been purged from your old sins? You have been
indulging in them again. That looks as if you had forgotten the cleansing from
them. The peril still exists
but to be forewarned is to he forearmed.
Moreover
God knows just when and where this peril is likely to be greatest. If
you will turn to Deuteronomy 6:12 you will understand my
meaning better. There is much meaning in the “then.” You must read what
precedes it in Deuteronomy 6:10. There is no season so
perilous
in this particular
as the season of prosperity. The fear is that
when all things are crowding into us
God should be crowded out. You will find
it comparatively easy to remember God and to recollect His dealings with you in
the past when laid upon a bed of sickness
or when bereaved or troubled.
Sometimes God permits these dispensations to give us a pause in the rush of
life
and opportunity to call to remembrance.
II. He supplies
valuable instruction. He does not content Himself with waving a red flag before
us; He stops the train
and gives instructions to the driver and the guard.
“Take heed to thyself.” It means literally
“Be watchful.” This is just where
we fail
as a rule; the watchtower is deserted. Strengthen the guard rather
than reduce it
and see to it that everything that would enter the mind is
challenged as it approaches
and that all that would go out that should remain
within the walls is prevented from passing through the portals. “Keep thy soul
diligently.” It is the same idea as we have already mentioned. As one might
call to another whom he saw to be in danger
“Look out
--look out!” Here is a
further instruction
“Teach them thy sons
and thy sons’ sons.” “For whose
benefit
think you
is this instruction given? for that of the sons and of the
grandsons? Yea
verily; but do they reap all the benefit? I tell you
sirs
one of the best ways to remember things that are most worth remembering
is to pass them on to others.
III. I have this
further to say
that He provides welcome aids to memory. He remembers our
frame
He knows that we are but dust; therefore does He come to our assistance.
He calls us like little children to His kindergarten school
and makes the
learning easy. There are ways of schooling the mind and training the memory;
there are certain aids and helps. The law of association serves a good purpose
in this respect
and object lessons lend always a pleasing succour. Certainly
it is so in the things of God. To Israel God gave the Passover
constantly
repeating it to remind them of that wondrous night when He brought them out of
the house of bondage with a high hand and an outstretched arm. To Israel He
gave the varied ritual of the Mosaic dispensation
that they might never forget
the doctrines of sin and of salvation
and that without the shedding of blood
there is no remission. To Israel He gave the ark
in which was the pot of
manna
Aaron’s rod that budded
and the tables of stone. All these were aids to
memory. After just this fashion God deals with His spiritual Israel
providing
aids to memory
lest we forget. Heavenly influences are with us constantly
angel ministries work for our help and succour; holy exercises
if we do but
engage in them in the right spirit
tend in the same direction. Prayer brings
us to the mercy seat
and sends us full-handed home. Praise puts a harp into
our hands
and causes us to sing our thankfulness to God. The ordinances of worship
and opportunities for service all help to keep us in touch with heaven
and to
keep our hearts aglow with godliness. The Word is one of God’s aids to memory.
You can hide the Word of the Lord in your heart
lest you forget. I would have
you remember
too
that the ordinances that the Saviour has established are for
this same purpose. Think of believers’ baptism. The Lord’s Supper is instituted
for this same purpose; it is a reminder of all that has passed in connection
with our spiritual experience. “This do
” said He
“in remembrance of Me.” How
often we pray the prayer of the dying thief
“Lord
remember me.” It is a right
good prayer. Mothers may forget their children rather than that Jesus should
have us out of His mind
but I tell what is possible--that you and I should
forget Him. (Thomas Spurgeon.)
Memory aided by sight and instruction
We may have no memory for words: had we committed the lesson to an
intellectual recollection we might have been excused for forgetting somewhat of
its continuity and exactness; the point is
that we are called to remember
things which our eyes have seen. The eye is meant to be the ally of the memory.
Many men can only remember through the vision; they have no memory for things
abstract
but once let them see dearly an object or a writing
and they say
they can hold the vision evermore. God’s providence appeals to the eye; God’s
witnesses are eyewitnesses--not inventors
but men who can speak to
transactions which have come under their immediate and personal observation;
they have seen and tasted and handled of the Word of Life. What a loss it is to
forget the noble past! How treacherous is the memory of ingratitude; all
favours have gone for nothing; all kind words
all stimulating exhortations
all great and ennobling prayers--forgotten in one criminal act. To empty the
memory is to silence the tongue of praise; not to cherish the recollection is
to lose the keenest stimulus which can be applied to the excitement and
progress of the soul. On the other hand
he whose memory is rich has a song for
every day; he who recollects the past in all its deliverances
in all its
sudden brightnesses
in all its revelations and appearances
cannot be
terrified or chased by the spirit of fear; he lives a quiet life
deep as the
peace of God. Can Moses suggest any way of keeping the memory of God’s
providences quick and fresh? He lays down the true way of accomplishing this
purpose: “Teach them thy sons
and thy sons’ sons
”--in other words
speak
about them
dwell upon them
magnify them
be grateful for them; put down the
day
the date
the punctual time when the great deliverances occurred
and when
the splendid revelations were granted; and go over the history line by line and
page by page
and thus keep the recollection verdant
quick as life
bright as
light. What a reproach to those Christians who are dumb! How much they lose who
never speak about God! To speak of the mercies of God is to increase the power
of witness at another point. We first see
then we teach. The teaching of others
is not to come until there has been clear perception on our own part. The
eyewitness is doubly strong in whatever testimony he may make: not only can he
tell a clear story from end to end
he can sign it with both hands
he can
attest it with the certainty and precision of a man who has seen the things to
which he sets his signature. Our Christianity amounts to nothing if it is not a
personal experience. (J. Parker
D. D.)
Teach them thy sons.
Instruction of children
An Englishman visiting Sweden
noticing their care for educating
children who are taken from the streets and highways and placed in special
schools
inquired if it were not costly. He received the suggestive answer
“Yes
it is costly
but not dear. We Swedes are not rich enough to let a child
grow up in ignorance
misery
and crime
to become a scourge to society as well
as a disgrace to himself.” (The Lantern.)
Training of children
As Alexander the Great attained to have such a puissant army
whereby he conquered the world
by having children born and brought up in his
camp
whereby they became so well acquainted and exercised with weapons from
their swaddling clothes that they looked for no other wealth or country but to
fight; even so
if thou wouldst have thy children either to do great matters
or to live honestly by their own virtuous endeavours
thou must acquaint them
with painstaking in their youth
and so bring them up in the nurture and
admonition of the Lord. (Cawdray.)
The echo of childhood’s years
One of the most memorable incidents of my boyhood was the hearing
of a remarkable echo at a famous health resort. Long after the voice had
sounded there came back the echo of it
so distinct and clear as to seem a
response. Is not the echo a parable of life? Childhood’s years cannot be recalled
nor its actions repeated; yet they will re-echo for us in the coming days
sounds of gladness or of sorrow as their character may have been. Through the
corridors of memory the melody of a pure
noble
and unselfish youth will be
heard
gladdening the heart of age when the days of action have given place to
the days of reminiscence. (Great Thoughts.)
Verse 14
That ye might do them.
Knowledge and practice
I. God is the one
great source both of truth and of authority.
1. The office of every true teacher is to unfold the revelation of
the Eternal
whether in nature
in history
or in the written Word.
2. The office of every true lawgiver and ruler is to expound and
enforce the precepts and commandments of the Lord of lords. There is no sound
knowledge
and no law worthy of reverence
which does not emanate from the
Supreme.
II. True religion
corresponds to the composite nature of man
as a being possessed of intelligence
and endowed with will.
1. False religions are one-sided: they either embody certain theories
and doctrines and neglect morality
or they prescribe certain services without
basing them on eternal truth.
2. Judaism appealed to the understanding in its many statements
regarding God and regarding human life; it appealed to the practical nature in
its rigid prescriptions of duty
its rigid prohibitions of sin.
3. Christianity is the highest example of the combination of the
doctrinal and the moral
laying a foundation of truth and love
and rearing
upon it an edifice of obedience and holiness.
III. Acceptable
obedience consists in at once receiving the Gospel and doing the will of
Christ. An empty profession of faith and a soulless conformity of conduct are
alike repugnant to a heart-searching God. The true Christian shows his faith by
his works. (Family Churchman.)
The Lord hath taken you.
to be unto Him a people of inheritance.
The chosen of the Lord
I. The people
alluded to.
1. The title they may claim. “The chosen of God.”
2. The mercy shown. “The Lord hath taken you.”
3. The practical result. “Hath brought you forth.”
II. The place
whence removed. “The iron furnace.”
1. The rigour of the imprisonment.
2. The bitterness of the position. The land of Egypt is always used
in Scripture to represent the kingdom of Satan. And so the idea here developed
is the deliverance of God’s Church
III. The position
provided. It is worthy of notice that this position is not one of mere selfish
gratification. It is one that promoted first and chiefly the glory of God.
There are two particulars given.
1. God selected and delivered His people that they may be His people.
This is a condition of high honour--to be the people of the Most High is worthy
of an archangel. It is a condition of blessed security. The people of God are
as the apple of His eye. He will guide and protect them as the most precious
treasures. It is a position of glorious anticipation.
2. God selects His people that they may be His inheritance. (Preacher’s
Analyst.)
God’s heritage
Israel was the only people on earth chosen by God of old. This
came to pass because of the faith of Abraham. God was the God of Abraham’s
posterity. The choice was absolute and universal. All might go forth from
Egypt. Young and old
man and wife
sick and sound
etc.
etc. In brief
all
that pertained to the people might go forth over the Red Sea and sing God’s
praise. How great
then
was the Divine mercy! And what hope does this give us
in view of the thought that there will be many received into the kingdom of
heaven--a number greater and more comprehensive
it may be
than men sometimes
think.
I. Israel was
God’s heritage.
1. He calls them His heritage. He desired at least to have one spot
on earth whilst as yet all earth was subject to the prince of this world. Such
could only come through a faithful man
who had become free from this
servitude. Such was Abraham
who was commanded to sojourn in Canaan. This land
God chose as His own; and the people to whom He gave it were to be inheritors
of the land
and therefore a people of inheritance unto Him.
2. Thus Moses warned them that in this land
which was a consecrated
land
no idolatry must find place. It was to be separated from all lands in
which the prince of this world had sway. The land remained consecrated to God
His peculiar possession even when defiled by the people
i.e. when it
took on the character of a heathen land
and because of this was
for a time
forsaken
as during the Exile.
II. The whole earth
is now God’s.
1. Since Christ died Canaan ceased to be the especially holy land
consecrated to God. Now the whole earth belongs to Him
for now the prince of
the world has been ousted. Every spot is now God’s holy land
where God’s
children gather together--where the true God and Jesus Christ whom He hath sent
are worshipped. Humanity is now God’s heritage
purchased by the blood of
Christ.
2. The idea
therefore
that Israel will again have to occupy Canaan
as God’s inheritance has no support
for the whole earth is the Lord’s
all is
equally His
as once Canaan was. God will have Himself to be acknowledged
everywhere as once He was in Canaan. Wherefore
then
now a holy land in
opposition to other lands? Now we sing with the angels
“Holy
” etc.
“the
whole earth is full of His glory
” i.e. the glory of God is to be
extolled now everywhere as once in Canaan. Therefore the Lord said to His
disciples: “Blessed are the meek
” etc.
not
only citizens of the erstwhile holy land only
but of the whole world.
3. May we
through our faith and our reliance on God and Him whom He
has sent
make every place holy ground
as the possession of God’s inheritance.
For He fills all with the fulness of His Divine glory
or will yet fill all. (J.
C. Blumhardt.)
God’s deliverance of Israel out of the iron furnace
First
for the terms of their deliverance
to speak of them
which
are here propounded two manner of ways
in the general and in the particular.
The general
Egypt. The particular
the furnace of iron.
I. We begin first
of all with the general proposition
which
though it be last in order of
Scripture
yet is first in order of nature
and that is Egypt. This was the
place which they were delivered from
which when we have considered how
miserable a place it was
and especially to them
we shall see the greatness of
their deliverance. The place
I say
in general was Egypt
which we find these
Israelites to be very often put in mind of in Scripture upon all occasions (Deuteronomy 5:15; Deuteronomy 16:12; Deuteronomy 24:18; Deuteronomy 24:22).
1. It was a place of exile or peregrination. This the Scripture does
very much insist on. That they were strangers in the land of Egypt (Psalms 114:1). The world to the children
of God is but as the land of strangers. It is heaven which is their proper home
and their Father’s house. It should make them the more willing to go when God
calls them by seasonable dissolution
in that here they are but in a land of
strangers. That was not all
nor the main thing
which was considerable in
Egypt.
2. It was
moreover
a land of idolaters. There is matter of
pollution. It was hard for Israel to be long in Egypt
and not in a great
measure to partake with them in their idolatries. Oh
it is a great mercy to be
kept from sinful allurements
especially considering what inclinations are in
ourselves to the closing with them
we have a nature in us which is like dry
tinder to these sparks. And therefore to be prevented from the occasion is so
much the greater advantage. As there is pollution in these things in regard of
nature
so there is offensiveness in regard of grace. Evil examples and
temptations
if they do not defile us
yet they cannot but offend and grieve us
and expose us more to sin
so they trouble us and expose us more to grief
prove wearisome and tedious to us. There is also danger in them
too
in regard
to the consequents. Danger both to body and soul. For ourselves
let us bless
God that He has graciously given us the opportunities of knowledge
and
delivered us from the Egypt both of Paganism and Popery.
II. The second is
as it is laid down in particular
and that is the iron furnace (1 Kings 8:51; Jeremiah 11:4).
1. First
here is affliction in general compared to a furnace (Isaiah 48:10). Afflictions are the fiery
trial to test God’s people
and purge away the dross (1 Peter 4:12).
2. For this affliction in particular which now happened to Israel
it
is called the iron furnace. Both in the letter and in the moral. In the letter.
First
because those furnaces which they wrought in were such as in which iron
was melted. And so from the work they were employed in
furnaces of iron. But
then secondly
of iron in the moral. First
an hard and laborious employment.
Iron is an emblem of severity. Then
secondly
as from the sharpness of it
so
from the continuance of it likewise (Psalm evil. 20). The use which we are to
make of this observation to ourselves is therefore
first
not to wonder at it
or to think much of it
but to expect it. The refiner puts the gold into the
furnace
and the potter puts the clay into the fire
and both of them to very
good purpose; and so does God. Again
we should be careful to find afflictions
to have this efficacy upon us
to wit
of refining us.
III. The Author of
their deliverance
and that is expressed here to be God himself the Lord.
1. First
it is He alone hath the bowels
it is He alone that hath
the strength. Deliverance of others out of trouble is an act of pity and
compassion. Now
none but only God has so much of this in them towards the
Church; we shall see in the book of the Lamentations the complaining of the
want of commiseration in others towards her; but this God hath in Him
abundance.
2. Secondly
none but He hath the strength. The adversaries of the
Church are potent
and therefore need to have one of power to deal with them.
And this is God Himself; the Almighty and All-sufficient. Therefore still let
Him be both repaired to
as also acknowledged in such providences as these are.
IV. The manner of
it. This we have expressed in two words
“Taken you and brought you forth.”
Though one might have served the turn for the signification of the deliverance
yet two are made use of to make it so much the more emphatical.
1. First
an emphasis of appropriation
“taken you
” that is
laid
claim unto you
as a man that seizes upon that which is his own when it is in
the hand of strangers.
2. Secondly
as there is in it an emphasis of appropriation
so
likewise an emphasis of affection. “He hath taken you
” that is
with a great
deal of tenderness and regard unto you (Deuteronomy 22:11).
“Hath brought you
” and this
as well as the other
hath a double
force in it.
1. First
there is power in it. “Bring you forth
” that is
forced
you forth
whether your enemies would or no.
2. Secondly
there is also solemnity in it. “He brought them forth
” i.e.
in triumph
as with a strong hand so with a stretched-out arm
as the
Scripture also expresses it (Deuteronomy 5:15). Now
from both these
expressions together we see the thing itself sufficiently declared
that God
did at last deliver His people out of captivity (Psalms 81:6; Psalms 81:8; Psalms 81:13). Though God suffers His
servants sometimes to fall into the hand of their enemies
yet He does at
length free them from them. This He doth upon divers considerations. First
out
of His own compassion (Psalms 103:9; Isaiah 57:16). Secondly
out of respect
to His people
lest they should be discouraged and provoked to evil (Psalms 125:3). Thirdly
out of regard to
the enemies
lest they should insult (Deuteronomy 32:26-27). Let this
therefore
be the use which we make of it to ourselves. First
to expect it
whereas yet it is not. Secondly
to acknowledge it
and to improve it there
where it is. And so much may suffice to have spoken of the first general part
of the text
namely
the deliverance itself.
V. The end or
consequent of this deliverance
and that we have in these words
“To be unto
Him a people of inheritance as ye are this day.” In which passage we have again
two particulars. First
the design itself
and secondly
the amplification of
it.” The design itself
“To be unto Him a people of inheritance.” The
amplification of it. “As ye are this day.” I begin with the first
namely
the
design itself
To be unto Him a people of inheritance
This is that which God
aimed at concerning Israel. Now
this may again admit of a double
interpretation
either so as for Him to be their inheritance
or else so as for
them to be His. The Scripture makes mention of either in sundry places. First
for Him to be theirs. This is the privilege of God’s people. That the Lord
Himself is their portion and inheritance and so expresses Himself to be to them
(Psalms 16:5). David
speaking of himself
The Lord is the portion of mine inheritance
and of my cup: Thou maintainest
the lot. And so of Levi it is said
that the Lord is his inheritance (Deuteronomy 10:9). And the Church
(Lamentations 3:24) “The Lord is my
portion
” etc. This is a great comfort to the godly
and to those which are
most destitute amongst them
to live upon the power of this truth
what though
they have none of the great inheritance of the world. Yet as long as they have
a portion in God they have that which may abundantly satisfy them
and keep
them from dejection
forasmuch as from henceforth no good thing shall be
wanting unto them
“He that overcometh shall inherit all things.” How so? It
follows in the next words
“And I will be his God
” etc. (Revelation 21:7). The second is for them
to be His. This is another thing which the Scripture makes mention of (Psalms 33:12; Deuteronomy 32:9; Psalms 28:9). An inheritance contains
three things in it. First
some good and advantage. Secondly
peculiarity and
propriety of interest. Thirdly
succession and derivation of it to posterity.
Now
according to all these notions of it does God make choice of His people to
be an inheritance to Himself. This
therefore
first of all teaches us what we
ourselves should be
namely
such as are wholly devoted and consecrated to Him
(1 Corinthians 6:20). We are the
inheritance of God
therefore we should not suffer Satan to get possession of
us
nor any evil to prevail upon us. Secondly
here is matter of comfort to the
true Church and people of God
that being His inheritance He will therefore
take care of them and protect them
and keep them from evil. I desire now
further
to enforce it as a duty which is belonging to you to take care of it
especially; we should all in our several opportunities endeavour the
continuance of the Church in succeeding time. That God may have to Himself a
portion and people of inheritance
even when we are in our graves. This is
done
first of all
by being good in our own generation. Secondly
by taking
care of others
and educating them in His fear. Now
further
we may look upon
it also as a consequent
and so see the connection of these two both together.
How did God
bringing His people forth out of Egypt
make them to be to Him a
people of inheritance
namely
thus far
as they had now larger opportunities
for the serving of Him afforded unto them than while they were in Egypt
they
were there restrained in regard of the idolatrous people
which they were
mingled withal
but now being escaped they were more at liberty. This
therefore
is the advantage which we should still make of such opportunities (Luke 1:74-75). And so much of the first
particular observable in this second general
namely
the design itself to be
etc. The second is the amplification of it. “As ye are this day.” In which
clause we have three things especially hinted to us concerning God. First
the
accomplishment of His purposes. Secondly
the certainty of His promises.
Thirdly
the continuance of His performances. Now
from hence will follow
another point as our duty
which is here also to be observed
and that is
that
we are accordingly to call them to our minds
and so from thence make them
fresh unto us
as if done at this present time. It is that which Moses
endeavours to make these Israelites do here in the text
who reminds them of a
mercy which was done many years ago for them
as if it had been done for them
just at that time. This is the scope of this narration
and this also hath been
the practice of the saints of God in other places (Psalms 78:1; Psalms 78:6). (T. Herren
D. D.)
I must die in this land.
The death of Moses
1. Though a life may appear to us to receive the crown of failure
it
may for all that be acceptable in God’s sight. No life on earth is complete
for its completion and fulness is destroyed by sin. Just as a man in things
temporal often falls short of being successful
so does a man in things
eternal. But the latter knows his life will receive its completion hereafter.
2. God is very strict with His children. The service of God is not to
be trifled with. If we are careless we may prevent ourselves from obtaining
some spiritual success in this world which might be a crowning point to our
life.
3. Moses was alone at his death. We must die alone. Our friends
cannot pass through the dark valley with us. But stay--must we be really alone?
The Prince of Life will be with us with His rod and staff
if we ask Him.
4. Moses could not lead the Israelites into Canaan; that was the work
of Joshua. Moses
by giving us the moral law
cannot lead us into heaven. The
moral law in the hand of Moses is unable to accomplish that which the precious
blood of Jesus alone can do. Is Jesus our Leader? (The Weekly Pulpit.)
Verse 24
Even a jealous God.
The jealousy of God
The assertion that such a quality as this belongs to God as
one of the attributes of His moral character involves a number of deep and
awful considerations; they seem to include the love as well as the holiness and
justice of the Deity in one complex idea; and to form
from the union of these
qualities in one attribute of jealousy
a touching
as well as a tremendous
picture of His feelings towards us. For let us remark
first
that the
existence of jealousy in God implies the previous existence of love. If He had
not loved us Himself He would have been indifferent to our dispositions towards
Him. If He had not felt that love was due from us to Him
as a return for love
already exercised towards us
He would not have resented its being withheld
nor made use of this phrase as declaratory of the state of His affections. In
agreement with this idea we find that jealousy in God is never spoken of except
with a reference to those whom
in one sense or other
He has called and chosen
as His own; whose love therefore He has a right to claim as due to Himself
in
virtue of some covenant relation; and whose love He has excited by some
previous exercise of favour and benevolence. Any wandering of affections
any
deviation from the truth of allegiance
however slight it may seem to the eye
of indifference
carries wounds and provocation to that of jealousy
and we may
therefore say that such behaviour as this
when existing in the people of God
is calculated to excite in Him a feeling of resentment analogous to that which
unrequited love and infidelity excite in the heart of man. Let us also remark
that this attribute is peculiar to the true God
to the Jehovah of our worship.
The idols of heathenism were imagined to be ready to share their honours with
another
and were never supposed to object to the devotions which were paid to
deities of other names or of other lands. They felt that they had no exclusive
prerogative to power. They felt
or rather their worshippers felt
that even
while they were the objects of adoration
they had no absolute dominion. And
what was then true with regard to them is equally true with regard to the idols
and idolaters of the world at present. They have no jealousy of one another.
They are only jealous of God
and exhibit no feelings of the sort except when
He is the object of attraction. Again
let us remark that the natural objects
of jealousy are the affections of the heart. Justice may
in some respects
be
thought to fulfil the object of jealousy
but justice is a gross and inactive
feeling in comparison with jealousy. The slights and wanderings which inflict
anguish unspeakable on the heart cannot be put into a balance and have the
extent of their criminality noted by weight. How
then
can we imagine that
justice is the only attribute with which those are concerned whose duty it is
to love God with all their heart
and who are directed to worship Him in spirit
and in truth
if they would worship Him acceptably at all? Under faith in this
attribute of God it is not merely actual sin that we are told to deprecate in
ourselves
or in others
but it is the love of other things than God. Have we
gone
for instance
to seek pleasure in the company of His enemies? Have we
sought our bread in ways which are not His? Have we looked for comfort and
peace and enjoyment in other objects than in His favour? Have we been betrayed
into forgetfulness of His love in the hour of trial? Have we felt coldly in His
service? Whatever our own opinions may have been on such subjects
and whatever
may be the system of the world
we cannot deny
and we cannot doubt
that
these
and all such wanderings of the heart
must be provocations to a jealous
God. It is perhaps from considering in this manner the attribute of jealousy in
God that we are best able to appreciate the danger of what is commonly called
the world. The world sees the justice of God
and the world fears it
and
therefore it is cautious of advising anything which may seem to provoke it. But
if the words of our text be true--“If the Lord our God be a consuming fire
even a jealous God
what are the terrors of His justice compared with those of
His jealousy? Compared with jealousy
justice seems a cold
deliberating
principle. It comes
but its very name implies that it comes slowly and
maturely. It comes
but it may be pleaded with; it may be reasoned against; it
may be retarded or mollified by our reasonings. But jealousy is like fire. It
comes to act
to consume; and little has the world gained for its votaries by
teaching them to try not to offend the justice of God
while it encourages them
daily to provoke His jealousy. For
lastly
let us remark on this subject the
violence of those feelings which jealousy brings into action. Do we not see
that among
ourselves it bursts at once the tenderest ties of which the heart
of man is conscious? Founded on justice as its principle
but quickened by
resentment in its action
it seems the most tremendous quality which we are
capable of provoking against ourselves; and indeed
as it is peculiarly
directed against that which is thought to be of all sins the most
offensive--the sin of ingratitude--and of ingratitude
not for favours
but for
love--it may well excite terror in those against whom it may be directed from
our Maker. Let us close this subject with considering the degree in which we
ourselves may be in danger of experiencing its exercise. If jealousy
which
arises from love and proceeds only from love
is to be in proportion to that
love which it proceeds from
what jealousy can be compared to that with which
God is jealous now towards His people? (H. Raikes
M. A.)
If from thence thou shalt seek the Lord thy God.
Conversions encouraged
I. First
then
there is a time mentioned. “If from thence thou shalt seek the Lord . . . When
thou art in tribulation
and all these things are come upon thee even in the
latter days.”
1. The time in which the Lord bids you seek Him
O you unforgiven
ones
is
first of all
“from thence”--that is
from the condition into which
you have fallen
or the position which you now occupy. Today
even today
He
bids you seek Him “with all your heart and with all your soul.”
2. With regard to the time of turning
it is well worthy of our
notice that we are specially encouraged to turn unto the Lord if we are in a
painful plight. Our text says
“When thou art in tribulation.” Are you sick?
Does your weakness increase upon you? Are you apprehensive that this sickness
may even be unto death? When thou art in such tribulation
then thou mayest
return to Him. A sick body should lead us the more earnestly to seek healing
for our sick soul. Are you poor
have you come down from a comfortable position
to one of hard labour and of scant provision? When thou art in this
tribulation
then turn to the Lord
for He has sent thee this need to make thee
see thy yet greater necessity
even thy need of Himself.
3. Notice further
when you feel that the judgments of God have begun
to overtake you
then you may come to Him: “When thou art in tribulation and
all these things” - these threatened things - “are come upon thee.”
4. There is yet one more word which appears to me to contain great
comfort in it
and it is this
“even in the latter days.” It is a beautiful
sight
though it is mingled with much sadness
to see a very old man become a
babe in Christ--to see him
after he has been so many years the proud
wayward
self-confident master of himself
at last learning wisdom and sitting at Jesus
feet. They hang up in the cathedrals and public halls old banners which have
long been carried by the enemy into the thick of the fight. If they have been
torn by shot and shell
so much the more do the captors value them: the older
the standard the more honour is it
it seems
to seize it as a trophy.
II. But now look at
the way appointed. To find mercy
“what are we bidden to do? “If from thence
thou shalt seek the Lord thy God.”
1. We have not
then
to bring anything to God
but to seek Him. We
have not to seek a righteousness to bring to Him
nor seek a state of heart
which will fit us for Him
but to seek Him at once. Salvation is not by doing
nor by being
nor by feeling
but simply by believing. We are not to be content
with self
but to seek the Lord. Being ourselves unworthy
we are to find
worthiness in Jesus.
2. We are also to grasp the Lord as ours
for the text says
“Thou
shalt seek the Lord thy God.” Sinners
that is a part of saving faith
to take
God to be your God; if He is only another man’s God
He cannot save you; He
must be yours to trust and love and serve all your days
or you will be lost.
3. Now
mark God’s directions--“If thou seek Him with all thy heart
and with all thy soul.” There must be no pretence about this seeking. If you
desire to be saved
there must be no playing and trifling and feigning. The
search must be real
sincere
and earnest
intense
thorough going
or it will
be a failure.
4. The text further adds that we are to turn to Him. Did you notice
the 30th verse--“If thou turn to the Lord thy God”? It must be a thorough turn.
You are looking now towards the world--you must turn in the opposite direction
and look Godward. It must not be an apparent turn
but a real change of the
nature
a turning of the entire soul; a turning with repentance for the past
with confidence in Christ for the present
and with holy desires for the
future. Heart
soul
life
speech
action
all must be changed.
5. Then it is added
“and be obedient to His voice
” for we cannot be
saved in disobedience; Christ is not come to save His people in their sins
but
from their sins.
III. Thirdly
the
text contains very rich encouragements. How does it run?
1. “For the Lord thy God is a merciful God; He will not forsake
thee.” Catch at that
sinner
--“He will not forsake thee.” If He were to say
“Let him alone
Ephraim is given unto idols
” it would be all over with you;
but if you seek Him
He will not say
“Let him alone
” nor take His Holy Spirit
from you. You are not yet given up
I hope
or you would not have been here.
2. And then it is added
“Neither destroy thee.” You have been afraid
He would; you have often thought the earth would open and swallow you: you have
been afraid to fall asleep lest you should never wake again; but the Lord will
not destroy you; nay
rather He will reveal His saving power in you.
3. There is a sweeter word still in the 29th verse
“Thou shalt find
Him if thou seek Him.” What more
poor sinner
what more dost thou want?
4. Then there are two reasons given: “For the Lord thy God is a
merciful God.” Oh guilty soul
the Lord does not want to destroy you. Judgment
is His strange work. Oh soul
God has such a care for man. He waits to be
gracious
and His Spirit goes forth towards sinners; therefore return to Him.
5. Now dwell upon that last argument - “He will not forget the
covenant of thy fathers.” The covenant always keeps open the path between God
and man. The Lord has made a covenant concerning poor sinners with His Son
Jesus Christ. He has laid help upon One that is mighty
and given Him for a covenant
to the people. He evermore remembers Jesus
and how He kept that covenant; He
calls to mind His sighs and death throes
and He fulfils His promise for the
great Sufferer’s sake. God’s grace has kept His covenant on the behalf of men;
God is even eager
to forgive
that He may reward Christ
and give Him to see
of the travail of His soul. (C. H. Spurgeon.)
Seeking God
I. What is
involved in seeking God?
1. A sense of dissatisfaction with distance from Him. When men have
all they want they do not set out upon a quest. Only the heart that feels the
destitution and misery of being without God will address itself to this quest.
2. A conviction that God is to be found. Men do not seek for fruits
and grain upon the ocean
but they seek them with assurance from the soil they
till. Doubtless many
searching in the wrong direction
have exclaimed
“Who
can
by searching
find out God?” But those who look for the Eternal in His
Word
and especially in the person of His Son
cannot look in vain.
3. The seeking for God to be successful must be sincere
earnest
diligent--i.e. “with all thy heart and with all thy soul”--more eagerly
and resolutely than men in the East sought for hidden treasure
than men seek
for health
knowledge
wealth or fame. Those who thus seek for Christ--“the
pearl of great price”--are not far from Him.
III. What is
promised to those who thus seek God?
1. They shall find the Object of their desire: “They that seek Me
early shall find Me. Not like the search for the philosopher’s stone
which men
foolishly wasted life in endeavouring to find.
2. They shall find God in Christ.
3. In Christ they shall find “rest to their souls
” joy
life
eternal. They who find Christ find Him never to lose Him
or aught that He
bestows. (Family Churchman.)
Great sinners encouraged to return to God
I. A few cases to
which this language applies.
1. “I have gone great lengths in sin. I was a drunkard and
blasphemer. God has now brought me into trouble; I cannot live long
and yet
fear to die.” “But if from thence thou shalt seek the Lord
” etc.
2. “I was born of religious parents
I was long weary of religion
and wished to be free. At length my father died
and I gave myself up to evil
and now no one cares for my soul.” “But if from thence
” etc.
3. “My conduct has been correct and orderly; but I have prided myself
upon it; I have lived a Pharisee. Now I feel the need of something with which
to appear before God.” Well
“If from thence
” etc.
4. “I have made a profession of religion and thought well of my
state
but indulged in secret sins
and afterwards in outward transgressions
and now I am all outcast; everyone shuns me.” “But if from thence
” etc.
5. “Though I have not lost my character
yet I have lost my peace of
mind; I am a backslider.” “But if from thence
etc.
II. The grounds on
which this encouragement rests. (A. Fuller.)
The penitent certain of acceptance
I. Now
the first
thing that strikes us in this address is
that it is based upon the
anticipation that the Jews would abuse their Maker’s blessings; that comfort
would breed luxury
and luxury would wean the heart from God; that His place
would be usurped by idols
till He should be provoked to withdraw His favour
and protection. All this is foreseen as the natural propensity of the human
heart. And yet
though evil is spoken of as the inevitable consequence of sin
the case was not desperate; however disgraced they might be by the tyranny of
men
or degraded by the bondage of Satan
they might still find mercy from the
Being they had incensed. But there is another feeling which is met by the
gracious assurance of our text
which is very apt to prove a stumbling block to
those whose eyes are newly opened to their sins.
II. We might
persuade ourselves that God will not utterly cast off those who seek Him in
sincerity and truth; but how can we tell whether our feelings are earnest
enough
and pure enough
and abiding enough to prevail with Him to listen to
our prayer? As long as we thought we might trifle with safety we put off
religion to a more convenient season; and it was not till our fears became
intolerable that we besought Him heartily that He would save us; but terror is
not conversion
and who will ensure that the present feelings will be lasting
if the danger be withdrawn? or who can tell whether
indeed
they are anything
but a foretaste of eternal torment? Again
would not the world continue to be
dear to us if its gifts were not embittered by Providence? We turn to God in
our trouble; but it is the mere selfishness of those who find that they have no
other comforter. Will He be satisfied with such a worthless offering as this?
Oh! well may Scripture say that “His ways are not as our ways
” when it
declares at the same time that such applications are welcome to Him. We bring
to Him little but disappointed hopes and blighted feelings and enfeebled
health; we have tried every broken cistern before we would apply to the
fountain; and even when we come at last
we come rather to escape impending
punishment than from any regret for having violated our duty towards Him; and
yet He scorns us not. The aged sinner
who is tottering towards the tomb
he
may bring the poor remains of an ill-spent life
and find himself received at
the eleventh hour. The widowed mourner
who placed all her happiness below till
death snatched it from her
she may turn to the God of all consolation
and
find Him a husband to herself
and a father to the fatherless around her. The
convert
in all his newborn indignation
though he is sensible that he is more
anxious to escape the wrath to come than the evil which provokes it
shall be
accepted according to that he hath
and more shall be imparted for his
improvement. I do not say that such motives are the purest or the strongest by
which we can be actuated; but I say the question is whether our hearts are
really changed or no
and not in what motive the change may have originated. Do
you ask
then
whether your feelings are such as will prevail upon God to
listen to your prayers? Prove them by acting immediately and perseveringly upon
them. The tree is known by the fruit which it produces; and those
be sure
are
proper feelings which bring you in a state of humiliation to the Cross of
Christ. (J. Stainforth
M. A.)
God to be found by seeking
I. Notice a few
cases to which this language applies.
1. The openly profane and immoral.
2. Those who were religiously educated.
3. The formal professor.
4. The backslider. The dying sinner.
II. Observe the
grounds on which the encouragement rests.
1. The character of God.
2. The work of Christ.
3. The promises of the Gospel.
4. Scriptural examples of pardoned and accepted sinners.
III. Improve the
subject.
1. It takes away all ground of excuse from the impenitent.
2. It takes away all ground of despair from the contrite. (G.
Brooks.)
Those that seek God shall find Him
At one place to which I went I saw a dear soul to whom I put the
question
“Are you converted?” “I was once”--given with
oh
such a
disconsolate aspect!--“I was once
but that is all gone. I was a worker for Him
once
” he said
with a sob
“but it is all different now.” My heart went out to
that one. Why? There is a fire in a room
and you are crouching in a cold
comer
far away from the fire. You do not say that the fire has forsaken you.
Oh no
you have left the fire; conscious of that fact
you go back to it
and
are soon again basking in its warmth. Ah
those who seek Him find Him
and He
is so loving and so forgiving
in spite of all the hard thoughts which you had
of Him. “Though your sins be as scarlet
they shall be white as snow; though
they be red like crimson
they shall be as wool.” (W. Haslam.)
Earnest seeking successful
Success in this world comes only to those who exhibit
determination. Can we hope for salvation unless our mind is truly set upon it?
Grace makes a man be as resolved to be saved as the beggar was to get to Jesus
and gain his sight. “I must see him
” said an applicant at the door of a public
person. “You cannot see him
” said the servant; but the man waited at the door.
A friend went out to him and said
“You cannot see the master
but I can give
you an answer;” “No
” said the importunate pleader
“I will stay all night on
the doorstep
but I will see the man himself. He alone will serve my turn.” You
do not wonder that
after many rebuffs
he ultimately gained his point. It
would be an infinitely greater wonder if an importunate sinner did not obtain
an audience from the Lord Jesus. If you must have grace
you shall have it. If
you will not be put off you shall not be put off. Whether things look
favourable or unfavourable
press on till you find Jesus
and you shall find
Him. (C. H. Spurgeon.)
Trouble often drives people to God
There is a story told that in the olden time Artaxerxes and
another great king were engaged in a furious fight. In the middle of the battle
an eclipse happened
and such was the horror of the warriors that they made
peace then and there. Happy will you be if your trouble will cause you to fly
to the arms of God. If you tell your troubles to Him you put them into the
grave; if you roll your burden anywhere else
it will roll back again like the
stone of Sisyphus. The springs at the base of the Alpine mountains are fullest
when the summer sun has dried and parched the verdure in the valleys below. The
heat that has burned the arid plains has melted mountain glacier and snow
and
increased the volume of the mountain streams. Thus when adversity has dried the
springs of earthly comfort
the saint has the fulness of the springs of
salvation.
The heart reached by adversity
The four seasons once determined to try which could quickest roach
the heart of a stone. Spring coaxed the stone with its gentle breezes
and made
flowers encircle it
and trees to shoot out their branches and embower it
but
all to no purpose
The stone remained indifferent to the beauties of the
spring
nor would it yield its heart to its gentle caresses. Summer came next
and caused the sun to shine on the stone
hoping to melt its obdurate heart;
but though the surface of the stone grew warm
it quickly became cold again when
not under the influence of the summer sun’s rays. Summer thus being unable by
any degree of warmth to penetrate the flinty nature of the stone
gave place to
autumn. Believing that the stone had been treated with too much kindness
the
autumn withered the flowers and stripped the trees of their leaves
and
threatened and blustered
but still the stone remained impassive. Winter came
next. First it sent strong winds
which laid the stone bare
then it sent a
cold rain
and next a hard frost
which cleaved the stone and laid bare its
heart. So many a heart
which neither gentleness
warmth
nor threats can
touch
is reached by adversity. (A. Freeman.)
Verse 32
Ask now of the days that are past.
Inquiry of the past
1. The past may refer to--
2. Inquiry of the past.
(a) Thoughtlessness.
(b) Guilt.
(c) A false philosophy.
(a) Because the past is in existence now.
(b) Because for the past we are responsible.
(c) Because the past is full of useful lessons.
I. Ask of past
blessings. How have they been received?
1. The blessings.
Prayers answered
inspiring and uplifting influences imparted
help rendered
soul’s need supplied
strength in trial
light in darkness
wisdom in ignorance
discipline to purify and perfect.
2. Their reception. Have they been received--
II. Ask of past
opportunities. How have they been used?
1. Opportunities of getting good.
2. Opportunities of doing good.
III. Ask of past
sills. Have they been repented of and pardoned?
1. Sins of omission.
2. Sins of commission.
The days that are past
An imperial philosopher
having divided time into the past
the present
and the future
says
we should give the past to oblivion
the
present to duty
and the future to Providence. Now
we admire two of these
admonitions. We readily give the future to Providence
and we ought to give the
present to duty
so that “whatsoever our hands find to do
we may do it with
our might.” But we can never consent to give the past to oblivion. “God
requires that which is past
” and He requires us to remember it.
I. The past days
of others
those who have lived before us.
1. See that your aim in this be not only
or principally
mere
amusement; but endeavour to derive lessons mental and moral
and religious
instruction
from the characters and the events recorded.
2. Secondly
beware how you place implicit confidence in history.
Endeavour to distinguish between fiction and truth.
3. Relinquish the prejudice which Solomon assails when he says
“Ask
not why the former days were better than these
for thou dost not wisely
concerning this matter.” No
the thing is not true; we ought to be wiser than
the ancients
for we are much more ancient than they. Certainly
the world is
older now than it was ages ago. Surely mankind are not incapable of
intellectual or moral progression and improvement.
II. Those of
yourselves: those which you have passed through in your own history and
experience. These come nearer home
and are more easily reviewed and compared.
There is something very solemn in the thought of days that are past; past
never to return
while their moral results remain forever as subjects of future
responsibility. And who has not to reckon upon days that are past? for time
like tide
stays for no man.
1. Let us ask
then
what they have to say concerning the world. Mr.
Savage has strikingly remarked
“I never knew any of the people of the world
praise it at parting.” Nor need we wonder at this: we should wonder if they
did. They have been too much in it
they have seen too much of it
they have
been too much deceived by it
to recommend it to others
when dying
from their
own history and experience.
2. “Ask the days that are past” what they have to say concerning
yourselves. Have they not shown you many things with which you were formerly
unacquainted
and filled you with surprise and regret? Ah! how many convictions
have you violated
how many resolutions have you broken? Instead of the
paradise you promised yourself
you have found yourselves in a wilderness. Have
not your dependencies often proved broken reeds--not only unable to sustain
your hopes
but which have “pierced you through with many sorrows”? And yet
will not these “days that are past” also tell you something else? Will they not
tell you that life has been at least a chequered scene If you have been in the
wilderness
have you not found grace in the sanctuary Have you not had there
the fiery
cloudy pillar to guide you? Have you not had the manna to sustain
you? Have you not had the waters from the rock to refresh you? Have you not had
some of the grapes of Eshcol?
3. “Ask of the days that are past” what they have to say concerning
the Scriptures.
4. “Ask the days that are past” what they have to say concerning our
Lord and Saviour. Ask them whether He has not been a good Master; whether you
cannot say at the end of ten
or twenty
or thirty
or forty
or sixty years
“Thou hast dealt well with Thy servant
O Lord.” Ask them whether He has not
been a good Master; whether you cannot say at the end of ten
or twenty
or
thirty
or forty
or sixty years
“Thou has dealt well with Thy servant
O
Lord.” Ask them whether He has not been your powerful Helper and your kindest
Friend. Three conclusions are derivable from this:--
The voice of the past
Time is a great mystery. “Time
” says Carlyle
“is forever very
literally a miracle--a thing to strike us dumb; for we have no word to speak
about it.” Strictly speaking
it is we who move
and time stands still
although the contrary appears to be the ease; as to travellers in any speedy
kind of locomotion
the objects close at hand seem to flit rapidly past them
whereas they know that it is themselves that are in motion. Of nothing are we
more slow to think than of the nature and value of time
both as regards its
highest present uses and its relation to that eternity from which
by Divine
fiat
it was first drawn
and into which it shall finally return. “The past” is
a very solemn word. It is irrevocably gone
marked on the part of us all by manifold
follies and sins; replete with painful accusations of conscience. Although the
past is so irrevocably gone from our reach that it cannot be used for the
purpose for which it was originally given
--that of living in its duration to
God
--yet a serious review of the past year
for instance
may and
if rightly
made
must
be productive of profit to us all. Just as the ship which has been
totally wrecked
although it can no more traverse the sea
yet its shattered
planks may be rendered serviceable for many useful purposes. Let us ask of the
days that are past--
I. That we may
entertain a humbling consciousness of our own unprofitableness in the use we
have made of our time. Constituted as we are
it is imperative upon us that we
should give much of our attention to the care of the body and to the regulation
of our temporal affairs; yet it is a humbling reflection that beings possessed
of such amazing capacities as those enfolded in every human soul
should have
so much of their attention engaged in things which bear unequivocal marks of
insignificance. Much of the past year has passed in sleep
in providing and
partaking of food
in humble domestic arrangements
in the dull routine of
business or the idle lassitude of relaxation. And who amongst us can plead
guiltless to such charges as these? Who can say of the past year
“Its time has
gone just as I could have wished; I could not desire any future year to be
better spent than this has been”? Alas! none.
II. That we may
have a grateful sense of the Divine goodness and forbearance.
III. That we may
by
Divine help
resolve to correct in the future those things which have been
evils in the past. (J. Foster.)
The goodness of God displayed in creation
providence
and
redemption
I. View the text
as the language of a contemplative and spiritual mind
retired from the cares
of the world
surveying with pious delight the wonders of creation
and tracing
in all the works of God the glory and goodness of their Almighty Maker.
Universal nature proclaims the glory of God. This earth which we inhabit
the
ground upon which we tread
declare to us the greatness and mercy of the
Almighty. How great is its beauty! How beneficial its fruits! By its liberal
provision all former generations have been supported
and from its unexhausted
magazines and varied resources all nations are supplied with food and raiment.
When
from the inanimate creation
the Christian turns his views to the animal
world
he traces there the footsteps of the Almighty
and the operations of His
hand. The beasts of the field
the fowls of the air
and the fish of the sea
their shape and figure
their infinite variety
the fit season of their
production
their skill in procuring food
and especially their utility to man
all testify that the earth is replenished with the Creator’s goodness. Man
himself is the perfection of this lower world. Let the Christian
from himself
and the wonders around him
rise to the contemplation of the heavenly bodies.
These celestial luminaries instruct as well as shine. And perhaps
could we
wing our way “beyond this visible diurnal sphere
” and soar above these rolling
planets
we should discover other suns
other stars
other and perhaps nobler
systems
established through the boundless regions of space. But here inquiry
stops; here our views terminate; yet from such a survey of the heavens and the
earth we feel an elevating impulse: we are lost in wonder and admiration.
II. Consider the
text as the reflection of a child of providence
after a serious and devout
review of the dispensations of God to himself and to others. Nothing yields us
so certain a conviction of the providence of God
or evinces so fully its
extent
equity
and care
as the consideration of the experience of it which we
ourselves have had. It will therefore be the frequent and delightful employment
of good men to recall the memory of God’s great goodness
and to reflect upon
the measures of His providence with them in former years. They gratefully
contemplate the Divine care which protected them from many dangers. But with
still Greater satisfaction the Christian reflects upon the care of providence
extended to his spiritual concerns. To Thee
my God
I ascribe all the glory
and the praise of all that I am
and all that I enjoy! To the silent
secret
effectual
influences of Thy Spirit I owe the pleasures of religion which I experience; to
the unseen hand of Thy providence conducting me through the mazes of the world
I ascribe that comfortable situation in life which I have attained. But the
Christian confines not his contemplations upon providence to himself
or the
inconsiderable transactions of his own life. He extends his prospect
and sees
God ruling over all; he views the Almighty sitting upon His throne of justice
and judgment
dispensing to every man a just proportion of good and evil
according to the counsel of His sovereign will. Numberless events in the course
of providence
indeed
are to him dark and intricate; he cannot penetrate into
their causes
nor assign any satisfactory reason for them. But he checks every
hasty
unguarded thought and expression upon the subject. He knows that only a
small corner of the plan of Divine administration is made known to him; how
these partial evils shall promote the general good
and display the glory of the
sovereign Disposer
he cannot now explain. But a scene far more bright and
joyous opens upon the Christian’s view in the conduct of the Almighty
respecting the redemption of man. He contemplates
with astonishment
that plan
of wisdom and grace into which angels desire to look. He views the kingdom of
Christ advancing in the world
mean and contemptible in its origin
opposed in
its progress by the hostile persecuting spirit of the rulers of the world
yet
gathering strength from every wound
spreading far and wide
including
in
process of time
a great part of the habitable world
and now established on
such solid permanent foundations as affords warrant
even upon principles of
human probability
for believing that no weapon formed against its interests shall
finally prosper. These are subjects which
to the pious
contemplative
Christian
afford inexhaustible matter of delightful meditation and praise.
III. Consider the
text as the breathings of the Christian when adoring the unsearchable riches of
Christ Jesus
and ascribing all his salvation to unmerited sovereign grace.
This is the noblest theme of all. A Christian beholds with delight the Supreme
Judge passing an act of indemnity
and acquitting the sinner from the charge of
guilt
restoring to favour and adopting him into His family. I conclude with a
few practical inferences:--
1. Consider how unsearchable must be the greatness
and how ineffable
the glory
of that God who does so great things for the children of men.
2. Observe the ingratitude
the guilt
and danger of impertinent
sinners
who remain at ease without God and without Christ in this life.
3. Let the children of God give glory to their heavenly Father for
all His mercies. (A. Bonar.)
Did ever people hear the
voice of God speaking out of the midst of the fire?--
The speciality of the Bible
This is the eternal challenge of the Bible. The appeal may be
regarded as a call to the study of comparative religion There are many
religions in the world gather them up rote one view
extend the inquiry far and
wide
through time and space
and see whether the Bible does not separate
itself from all other books by miracles that cannot be rivalled and by
excellences that cannot be equalled. The Bible simply wants to be heard
to be
read
and to be understood. It asks nothing from its ablest teachers but a
paraphrase true to its own spirit and tone. It will not have addition; it will
have expansion: it will not be decorated from the outside; it asks that its
root may have full scope to express in leaf and blossom and bud and fruit all
the bloom of its beauty and all the wealth of its uses. This is the position
Moses occupies: we cannot amend the position; we accept it. Note the speciality
which Moses fixes upon. He asks a question--“Did ever people hear the voice of
God speaking out of the midst of the fire
as thou hast heard
and live?”--if
so
prove it. The challenge is not a lame one. The Bible awaits the evidences.
We
if earnest men
should be in quest of the best book
without asking who
wrote it or by what authority was it written. If it speak to us as no other
book can speak
we are bound to accept it. Christianity says in effect--What
other religion is there that deals with sin as I deal with it? I do not ignore
it; I do not hasten over it; I do not treat it as a mere incident
or a
cutaneous affection which superficial means may subdue and which proper
attention may remove. What other religion
theory
philosophy
grapples with
sin as Christianity does? It will penetrate it
cleave it asunder
analyse it
search into it
and never rest until it gets out of the soul the last fibre of
the bad root
the last stain of the fatal poison. Let us be fair to facts;
whether we are in the Church or out of the Church
whether we belong to this
section or to that section
do let us in common decency acknowledge that
Christianity
come whence it may
does grapple with infinite energy with sin.
The appeal of Christianity also is--“Ask now of the days that are past
which
were before thee since the day that God created man upon the earth
and ask
from the one side of heaven unto the other
” whether any other religion tries
to make the same kind of men that Christianity makes? Let us judge the tree by
its fruit. We are not superstitious or fanatical or narrow-minded; we do ask
the question
and insist upon an answer
Does any other religion make such men
as Christianity makes? Here Christianity must be judged by its purpose
by its
own written word and claim
and not wholly by the men themselves
because we
are still in the land of bondage in many particulars: we are in the flesh; we
suffer from a thousand weaknesses; Christianity
therefore
must be judged in
its declared intention regarding the culture of manhood. What kind of men does
Christianity want to make? Weak men? It never made one weak man. Strong men
valiant men
men of the keenest mind
men of the largest judgment
men of the
most generous disposition; if that is the kind of men Christianity wants to
make
where is the religion that can excel or equal Christianity in that
purpose? Produce the men! Judge by facts. Where Christianity has entered into a
life
what has it done with that life? Can it be proved that Christianity
fairly understood and thoroughly received
has soured the temper
narrowed the
sympathies
dwarfed the noble ambitions of the soul? Has Christianity ever made
unhappy homes
unrighteous parents? Let the challenge be thoroughly understood
and frankly replied to. Christianity lives visibly in the Christian.
Christianity wants to put away all other evidence
argument
and wordy
encounter
and to be able to say
Judge me by my children; judge me by my
believers; I am what they are. Therefore
if the Church of the Living God could
stand up complete in the purpose of its Redeemer and Sanctifier
the snowy
pureness of its character
the lofty dignity of its moral temper would abash
every assailant and silence every accuser. Do not be harsh
or point with
mocking finger to some poor weak soul
and say
If this man represents
Christianity we do not want to know further what Christianity is. Christianity
can only be judged by the Book which reveals it
by the Christ who founded it
and by the noble history which has surrounded it. So we accept and repeat this
challenge. (J. Parker
D. D.)
Unto thee it was shewed.
All national and individual responsibility to God peculiarly
applicable to Britain
both as a Church and State
I. That while all
nations and all people are bound to serve the lord
and are accountable to Him
for so doing or not
according to the opportunities they possess and the
privileges with which they are favoured for knowing His character and learning
His truth and will
some nations and people are more peculiarly engaged thus to
serve Him
and are under a correspondent degree of responsibility for doing so
or not; because some nations and people are more highly favoured than others in
all these respects
and are distinguished by greater privileges and
opportunities for knowing and doing the Divine will than many others
who are
notwithstanding
all accountable unto God. Now
in order to place this truth in
its proper light
let us suppose a case whose propriety and certainty few
we
expect
will be disposed to dispute. And
to begin with--
1. Individuals
let us suppose the case of one man
born and bred a
pure heathen; another
brought up with some degree of opportunity for gaining
the true knowledge of God
etc.
in civilised life; and a third
in the same
condition
in full possession of the Word of truth and salvation. The great law
of man’s universal responsibility
amidst all this variety of condition
equally applies to them all. But the advantages which the one possesses over
the other bind the one in a more powerful manner to the duty enforced. And when
you arrive at the greatest measure of privilege
do you not behold its
accompanying claims rising to the same point
and bearing an even requisition
with the highest elevation?
2. Nations. Nations are nothing more than vast numbers of
individuals
located in various parts of the earth
and cemented by certain
laws and regulations in orderly and social compact. The same truths
therefore
which apply to one person will surely extend to ten thousand
or to as many
millions
of the human family thus connected together.
3. Whether the doctrine we inculcate is founded upon
and stands in
agreement with
the pure Word of God. Did not the very mercies and privileges
which the Lord bestowed upon Israel lay them under peculiar obligations
and
bind them in an especial manner to love and serve Him?
II. Where does the
truth thus propounded and established fall in its full weight; and to whom does
it more peculiarly apply in all its authority and aggravation? The inquiry
evidently regards the past and the present time.
1. The past time. Where
in the ages that are passed
are we to look
for such a nation or people? Must we not at once fix our attention upon Israel
of old
and say
Thou art that nation
and thou art that people? What wonders
did God work on their behalf! What large and unmerited mercies did He bestow on
them! What astonishing deliverances did He vouchsafe to them! But must our
inquiries terminate here?
2. The present time. Many nations are presented to our view. Some
great and strong; others weak and debased. Some altogether enshrouded in
heathen blindness; others groaning under Mohammedan tyranny and delusion. Some
rent with internal convulsions; others sitting down in comparative quiet. Some
once mighty and renowned
merged in the general streams of rival powers
and
known no more as separate kingdoms
except in the records of their ancient
exploits and fame. But amidst all this national and political chaos presented
to our view can we fix on no spot which in a more especial manner is more
highly favoured than any other? Yes
we can. Like some tall majestic oak amidst
the under wood of the forest
or like the cloud-capped mountain contrasted with
the hillocks of the plain
or like the stately man-of-war amidst the wharfage
of the port
there is one nation amidst all the diversified tribes of man which
stands thus conspicuous in the view
and thus crowned with privileges and
blessings! Oh England
my beloved place and nation
thou wearest this crown!
thou standest on this elevation! Not only in common with all others
but above
and beyond all others
hast thou been blessed and crowned with loving kindness
and tender mercies! What hath not the Lord done for thee?
2. As a church
as great as thy mercies as a nation? He hath not left
thee without witness; not merely
as He testified to the heathen
“giving rain
from heaven
and fruitful seasons
and filling our hearts with food and
gladness”; but as He deals with His own inheritance
sending to thee the truths
of His Word and the messages of His salvation. Do we
as a nation
church
or
people
live up to these privileges
and bring forth the fruit which God so
justly requires at our hands? Are the mercies we possess prized as they ought
to be? Are they improved as they ought to be? Is God honoured and glorified as
tie ought to be? Is the Gospel of peace valued as it ought to be? Is the Word
of life received as it ought to be? Do we walk in the statutes and ordinances
of God as we ought to do? (R. Shittler.)
The revelation of God
I. In his name. Is
it answered
“That is only a word”? But what are words? People do not forge and
utter words as they please. They cannot be made or unmade by votes of
assemblies or edicts of kings. They are chronic. They come into existence by a
law of nature. They are carved out of unstable air by a supernatural power. To
call God’s Word or name “priest craft” is itself cant. A set of priests could
no more have created it than they could an ocean or a mountain range. Matthew
Arnold says
“God means the Brilliant in the sky.” But what makes it to shine
and to wear the blue firmament for a robe? There could have been no name if no
Lord
--as no names for plant
beast
earth
sea
but that these things were
and to do aught in His name is to do it by His strength and for His honour.
Caesar may be a myth
and Eve in the garden a tale
but no appellations can
overrate the Eternal.
II. In his work:
what He does shows what He is. All the phrases which sceptics think so lightly
of are but the labels of His wonders. “But all the Bibles
” says the denier
are human compositions written in time: show me the sacred books that not
affirm a God out of us. What is out of us is not so easy to say. The whole
creation is somehow in our thought. I have a feeling that fetches down from
Orion. My imagination girdles the Pleiades. God is not less to me because He
exists not externally but in the consciousness of my own bosom
and I cannot
dismiss my guest. If no characters by Him were ever entered on a paper leaf
stone tablet from Sinai
or Egyptian column
do we not find His engraving in
living organisms and on the vast layers of the globe? “Providence” is one of
these obstinate
indestructible words in the daily discourse of mankind. A
great
forthreaching
unbaffled
and unending plan
a purpose through the ages
one must be worse than colour blind not to see
with a steady
accomplishment
--style it fitness
adjustment
design
as you will. Not a nook
of nature but is His workshop
not an event without His procedure.
III. In his nature
or image. Had He left no sign manual of His authorship in our frame all else
were to us a dumb show. Why do beasts and insects not perceive the drift of the
plot on this broad external stage? Because
even in their innocence
they
cannot yet come to themselves
and in themselves find their Father. But what
features of His face are unveiled to us?
1. First
of sincerity
the open look. Why can we not be free from
this candid bond
but that the Divinity reveals within us His essence of truth
as a claim beyond convenience or uses of the hour
so infinite that no liar can
be content till he has confessed? After what long and stubborn perjury
from at
last being convinced by some co-conspirator that falsehood is kindest and best
a quickened conscience forces the wretched deceiver
man or woman
in mutual
crime
to own at last even the forswearing
and throw off the disguise that
hinders peace with God!
2. Next
the line of rectitude in this countenance we pray God to lift
upon us
and which He never quite withdraws. Truth is right speech
and
righteousness is true conduct. If your neighbour will not rest in any wrong you
do him
you will be the last to be satisfied with your own unfairness
because
Deity is equity in your vital parts.
3. There is one more lineament in that face whose glance we cannot
escape: it is goodness. But the goodness must be more than doting on one
person
however winsome and dear. I know an earnest love; but God save me from
an exclusive one
and keep me from wishing or enduring the monopoly of a human
heart! We may be partial to one person
like the sun flattering some mountain
top or blazing back from some windowed tower as he rises or sets; but be we
also impartial as the sun
making the whole earth his reflection and flinging
his radiance through the sky.
IV. In the
healthful exercise of our powers. We find God in innocent pleasures as in
solemn forms
as parents are as much pleased with their children’s gambols as
with their deferential requests. The little orthodox boy
repeating his prayers
so punctually in his country cot
said one morning
“Good-bye
God: I am going
to Boston to stay a fortnight”; he not having been taught how that sublime
Presence would smile on him amid all the sights of the city
as when the soul
was commended to Him in sleep. The small girl was pious in a more rational way
who
going home from her first dance
ere she put off her pretty dress
fell on
her knees to thank God for the pleasure He had given her at the children’s
ball. God is the problem whose last and clearest solution is in the corollary
of duty
which
as Kant says
is the practical reason piecing out the ladder to
climb to Him
where the speculative ends. In this transparency of conscience
all the vexing riddles conclude. With a dogged satisfaction
in dire extremity
it helps us to stand at our post and do our office
as the old Cumberland still
fired her guns when sinking to her gunwale. There was something in those
sailors
as in all faithful unto death
not going down! (C. A. Bartol
D. D.)
Consider it in thine heart
that the Lord He is God in heaven
above
and upon the earth beneath.
The relation of man to God
We must have God before we can understand Him. We must receive Him
into our loving trust before we can make any advance in knowing what He is
what are His qualities and His attributes
and what is all the meaning that is
written in His infinite heart. I am delighted to tell again and again of the
poor woman who
upon being interrogated by her minister concerning formal
divinity
before she could be admitted as a guest at the Lord’s table
was
utterly unable to answer a single question; whereupon the minister informed her
that she was not fit to be admitted to the table of the Lord. “Sir
” said she
with womanly feeling and pathos
“I can’t answer these questions
but I could
die for Him.” That is religion! Not answering questions only
not being able to
enter into critical disquisitions
but sending the heart out to receive God
into its trust and love. Hence the exhortation of the text
“Consider it in
thine heart.” You may consider the question in the intellectual region
and get
little or nothing out of the considerations. When the heart knows its own
hunger and its own bitterness
then
in that sad but holy hour
the heart may
get some hold upon the idea of God. I can imagine the man of average education
and intelligence
whom I am imaginatively addressing
asking me some such
question as this
How is it that God does not show Himself more clearly to us
than He does
and so put an end to all uncertainty concerning Himself? I
answer
Are we capable of understanding what is and what is not the proper degree
and method of Divine manifestation? Is it becoming in men
who cannot certainly
tell what will happen in one single hour
that they should write a programme
for God
and appoint the way of the Almighty? These things cause me to say that
religious questions
if they are to be profitably considered at all
must be
considered in a deeply religious spirit. You can make no advancement in this
learning unless you bring a right heart with you. That is the beginning. There
was a peculiar controversy or conversation in my garden the other day; it quite
entertained me. There were
after those heavy rains
two worms that had
struggled out of the earth
and found their way upon the wet green grass; and
they began to talk in a very decided and mocking manner about myself. One
the
elder and better-to-do of the two
said
“Eh
eh
eh! We have been told that
this garden has an owner or somebody that takes care of it
that nourishes the
roots of things
and that altogether presides over the affair. Eh
eh
eh
I
never saw him. If there is such an owner
why doesn’t he show himself more
clearly?--why doesn’t he come to the front and let us see him
eh?” And the
leaner one of the two said
“That is an unanswerable argument. I never saw him.
There may be such a being
but I care nothing about him; only
if he is alive
why don’t he show himself?” They quite wriggled in contemptuous triumph; yet
all the while I was standing there
looking at the poor creatures
and hearing
them! I could have set my foot upon them and crushed them; but I did not. There
is a way of wasting strength; there is also a way of showing patience. But the
worms could not understand my nature. I was standing there
and they knew me
not! What if it be so with ourselves in the greater questions? Proceeding with
our statement respecting the revelation of God
I have now to ask you to
believe with me
as a matter of fact--
1. That we stand to God in the relation of dependants. That is our
actual position in life. “What hast thou
that thou hast not received?” Let a
man begin his studies there
and he will become correspondingly reverent. Have
you genius? Who lighted the lamp? Have you health? Who gave you your
constitution? Do you find the earth productive? “Yes.” Who made it productive?
“I did. I till it: I supply all the elements of nourishment needful; I did.”
Did you? Can you make it rain? Can you make the sun shine? If a man once be
started on that course of reflection
the probability is
that he who begins as
a reverent inquirer will end as a devout worshipper.
2. Then I ask you to believe
in the next place
that the very fact
of being dependent should lead us to be very careful how we measure the
sovereignty and the government of God. He has made us servants
not masters. We
are little children
not old beings
in His household and universe. We are
mysteries to ourselves. We need not go from home to seek mysteries.
3. I have to ask you
in the third place
to believe that the very
fact of the mystery of our own life should be the beginning and the defence of
our faith in God. Reason from yourself upwards. There is a way out of the human
to the Divine. It is a commendable course of procedure to reason from the known
to the unknown. If you are such a mystery to your own child
if the philosopher
is such a mystery to the uninstructed man
if you are such a mystery to
yourself--why may there not be a power around more mysterious still
higher and
nobler yet? Reason from yourselves--from your own capacities and your own
resources. Is not the maker greater than the thing made? Take away the idea of
God from human thinking
and mark the immediate and necessary consequences.
This is a method of reasoning which I commend to the attention of young
inquirers who are earnest about this business. The method
namely
of withdrawment.
If a man doubts concerning God
I shall withdraw the idea of God from human
thinking
and see the necessary consequences. If a man has any argument to
adduce against Christianity
take Christianity out of the country
and see what
will be left. Take out the doctrine
take out the practice
take out not only
Christian theology
but Christian morality
and see how many hospitals would be
left
and how many penitentiaries
infirmaries
schools
and asylums for the
deaf and the dumb and the blind and the idiotic. So take away the idea of God
from human thinking
and see the immediate and inevitable consequences. There
is no God; then there is no supreme supervision of human life as a whole; for
none could have the eye that could see the whole orbit of things. We see
points
not circumferences. There is no God; then there is no final judgment by
which the wrongs of centuries can be avenged; there is no heart brooding over
us to which we can confide the story of our sorrow
or tell the anguish of our pain.
Set God again on the throne
and all that makes life worth having
even
imaginatively
comes back again. Set God upon the throne
and all things take
upon them a new
true
beautiful meaning; there is hope of judgment
and a
certainty that right will eventually be done. Shall I ask you to
remember--observe
I still speak to my scholar whom I assume to be diligent and
earnest--that our little day has been too short to know the full mystery of
God? When an infant of yours has gone to school
do you expect the little one
to come back at twelve o’clock on the first day and be able to read you a
chapter even out of the simplest book? You are an old man; yes
but a young
being
an infantile being. Very old indeed
if you think of insuring yourself
or buying another estate
or laying out a great sum of money--very
very old
indeed; but if you are talking of the universe
you are the insect of a
moment--hardly born! But you wish to read the book called the Universe through
at one sitting
like a cheap novel. Thou art of yesterday
and knowest nothing;
and I
thy teacher
what am I but a man who
having seen one ray of light amid
thick and terrible gloom
come to thee and stand here that you may see the same
beautiful revelation! All this shows us what our spirit ought to be. He who
comes to school with this spirit will learn most and learn it most quickly. And
this let me tell you young man
the greatest men I have ever known have been
the most humble
docile
self-distrustful. (Dr. Parker
D. D.)
Thou shalt keep therefore His statutes
and His commandments
. .
. that it may go well with thee.
A command and a promise
I. Moses enjoins
an obligation
which is really the highest privilege.
1. Israel’s relation to God.
(a) By His presence among them.
(b) By keeping commandments.
(c) Of this
love of God must be the root.
2. The grounds of this relation.
II. Moses holds out
a promise. Each Israelite had--
1. A full life--long share of temporal blessings.
2. Then partly realised by--
3. But partly in store.
4. Thus
in spite of their dastardly unworthiness
promise ripened to
performance. (H. Hayman
D. D.)
Penalty of disregarding commands
On the bridge of a good steamer was the captain giving the right
course
N-by-W. 67°. He bad taken account of eddies and currents. The second
officer
leaving
perhaps
the currents out of consideration
came and directed
the helmsman to make it N-by-W. 57°
but to bring the ship round so gently that
the captain would not notice it. The result was a disastrous wreck. If we
refuse to hearken to God’s voice
and we disobey His commands
our lives will
be wrecked
and all our hopes of happiness shattered.
Obedience indispensable
Suppose I have a son
say ten years old
and I want him to go to
school until he is fifteen or twenty years
but he has just set his will
against mine. He says
“I refuse to go to school for another day.” I tell you
that that child will be unable to do one thing to please me until he goes to
school. He may make all the sacrifices he may have a mind to
he may go out and
earn two or three shillings a day
and bring every penny to me; but I do not
want his money
I want his obedience. What God wants is obedience. (D. L. Moody.)
Obedience to God is conducive to our welfare
Another peculiar excellency of our religion is
that it prescribes
an accurate rule of life
--most agreeable to reason and to our nature; most
conducive to our welfare and content
tending to procure each man’s private
good
and to promote the public benefit of all
by the strict observance
whereof we bring our human nature to a resemblance of the Divine; and we shall
also thereby obtain God’s favour
oblige and benefit men
and procure to
ourselves the conveniences of a sober life and the pleasure of a good
conscience. For if we examine the precepts which respect our duty to God
what
can be more just
pleasant
or beneficial to us than are those duties of piety
which our religion enjoins? What is more fit and reasonable than that we should
most highly esteem and honour Him who is most excellent; that we should bear
the sincerest affection for Him who is perfect goodness Himself
and most
beneficial to us; that we should have the most awful dread of Him that is
infinitely powerful
holy
and just; that we should be very grateful to Him
from whom we received our being
with all the comforts and conveniences of it;
that we should entirely trust and hope in Him who can and will do whatever we
may in reason expect from His goodness--nor can He ever fail to perform His
promises; that we should render all due obedience to Him whose children
servants
and subjects we are? The practice of such a piety
of a service so
reasonable
cannot but be of vast advantage to us
as it procures peace of
conscience
a comfortable hope
a freedom from all terrors and scruples of
mind
from all tormenting cares and anxieties. (I. Barrow.)
Then Moses severed three cities on this side Jordan
that the
slayer might flee thither.
The cities of refuge
The cities here mentioned were called the cities of refuge.
They were appointed by the command of God Himself; and
after the Israelites
had crossed the river Jordan and entered the land of Canaan
three more were
set apart on the other side of the river for the same purpose.
I. What there was
remarkable in their institution
in the circumstances that distinguished them.
They were then so well chosen
with such attention to the design proposed
that
no part of the country was more than half a day’s journey from some one of
them.
II. Behold in these
cities of refuge an emblem of the redemption provided in the Gospel. See in the
fugitive a fitting likeness of those who flee for refuge to the hope set before
them in Christ Jesus. The ancient city of refuge stood on high
easy to be seen
of all
holding out safety to those who needed it. Even so hath Jesus Christ
been lifted up on the Cross
that the eye of faith may be turned to Him
and
the hope of salvation arise in the heart of the penitent believer. The road
that led to the cities of refuge was broad
plain
and straight; there was
nothing to hinder the feet of him who fled along it. And is the highway of
God’s salvation less plain
less open
less direct? On the roads that led to
the cities of refuge way marks were set up to guide the feet of the fugitive.
Even so are the ministers of Jesus now commissioned to guide the ignorant
and
warn the wandering
and to cry aloud to all
“This is the way
walk ye in it.”
The gates of the city of refuge stood open day and night. And so do the gates
of the city of our God
the New Jerusalem. Christ ever stands ready to embrace
in the arms of His mercy the soul that seeketh Him. The city of refuge was
bound to support those who fled to it for protection. And in the house of the
living God there is bread enough and to spare. The city of refuge was for all
as well for the stranger as for one born in the land. And in Christ Jesus there
is neither Jew nor Greek
bond nor free
male nor female.
III. The conditions
on which he who fled to one of the cities of refuge was entitled to the
privileges thereof. First
leaving all behind
be must flee for his life
nor
ever stop till sheltered within the appointed walls. Again
when once received
within the city
he must not leave it
no
not for a moment
lest the avenger
of blood fall upon him
and he die. Have you fled to Christ? Abide
then
in
Him: forsake not the safe shelter of His fold: go not from under the shadow of
His wing. (C. Blencowe
M. A.)
──《The Biblical Illustrator》