Deuteronomy 5:22-33 - The Decalogue The Basis Of The Covenant, The Essence Of The Whole Law, And The Condition Of Life And
How Moses became mediator.
The Ten Commandments were a direct communication from God to Israel. But it was too much for their sinful, terrified souls to stand, and so Moses is entreated to stand between God and them, and be the medium of communication between them. The Lord approved of the arrangement, and installed Moses into the office (cf. Exodus 20:18-21 ). This suggests—
I. THE CRY FOR A MEDIATOR AROSE OUT OF THE FEARS OF MEN . The surpassing glory of God makes such a terrific impression on the hearts of sinners that they cry instinctively for mediation. It is a need of mankind when aroused to a true sense of the majesty and purity of God. Those who question the necessity of mediation are really wanting in the due sense of God's exceeding majesty and glory.
II. THE OFFICE OF A MEDIATOR NECESSITATED MUCH PERSONAL SELF - DENIAL . It was doubtless a great honor conferred on Moses; but it was also a great burden. Thus he declared his own fears in the circumstances. "I exceedingly fear and quake" was his testimony about the experience on the mount. Besides, the forty days' seclusion and fast and all the attendant anxieties and troubles showed that it was most assuredly no sinecure. And these trials of Moses only faintly typify the severe strain and trial borne by Christ, the one Mediator between God and man.
III. THE MEDIATION WAS LAW - GIVING . Moses was to convey "the commandments, and the statutes, and the judgments" of God unto the people. It was didactic—its purpose was the conveyance of truth. It was a prophetic office, consequently, which Moses in this instance received. The priestly was made over to Aaron, on the principle of a "division of labor."
And so Christ is the great mediating Prophet. He came forth from the secret place of God to convey to us what God is. He came down from heaven. He testified about heavenly things ( John 3:11-13 ). And in the perfection of mediation, he embodied the truth, and was able to say, "I am the truth" ( John 14:6 ). Jesus was a living Law.
V. OBEDIENCE SHOULD RESULT FROM THE MEDIATION . The whole Law was a "commandment with promise." This is shown in Deuteronomy 5:33 . The children of Israel were to conduct themselves obediently as the children of God, and they would realize in all its breadth the promise of the fifth commandment. The Law was a Law of well-being ( Deuteronomy 5:29 ). Obedience was the condition of continued prosperity in the land. And the same arrangements continue. Obedience to God's Law still secures the promise of the life that now is, as well as of that which is to come. Not, of course, that the saints are always prosperous in this world; were this the case, saintship would be a very mercenary business. But other things being equal, the tendency of obedience is to present as well as future well-being. God makes no promise, but threatening, to the disobedient.—R.M.E.
EXPOSITION
Some connect this with what goes before, and take it as a sort of epilogue to the preceding discourse; but it is rather to be regarded as introductory to what follows. Being about to enjoin upon the people the commandments they were to obey in the land on which they were about to enter, Moses prefaces this with a general announcement of what he was about to deliver, and with a statement of the reason for such deliverance, and of the benefits that would flow from the observance of what should be enjoined.
These are the commandments. In the Hebrew it is, This is the commandment , i . e . the sum and substance of the Divine enactment; equivalent to "the Law" ( Deuteronomy 4:44 ). "The statutes and judgments" (rights) are in apposition to "the commandment," and explain it.
The reason for this announcement of the Law was that the people might fear the Lord, so as to keep all that he enjoined, they and their children, from generation to generation, and that they might thereby continue long in life, and in the enjoyment of the advantages accruing from the land of which they were about to take possession.
God had promised from the first to the patriarchs that he would make of their posterity a great nation ( Genesis 12:1 ; Genesis 17:6 ; Genesis 18:18 ). But the fulfillment of this promise was conditioned by their continuing as a people in the fear of God, and in obedience to his Law. Everything, then, depended on their hearing what Moses had been commanded to teach them, and observing to do it (cf. Le Deuteronomy 26:9 , etc.). In the land , etc. This is to be connected with the clause, "that it may be well with thee, and that ye may increase mightily;" the land was to be the scene and sphere of their prosperity and increase. Some would render thus: "As the Lord God of thy fathers hath promised thee a laud," etc; i . e . a place in which thou mayest prosper and increase; the other, however, is the more natural construction and rendering. There is, indeed, no preposition before "the land" in the Hebrew; but nothing is more common in that language than for the accusative of a noun to be used adverbially to describe the place where anything is done. Milk and honey ; emblem of fruitfulness and sweetness (So Deuteronomy 4:11 ); proverbially descriptive of Canaan, as rich in pasturage for flocks, and abounding in flowers whence the bees could extract honey (cf. Exodus 3:8 , Exodus 3:17 ).
THE FIRST AND GREAT COMMANDMENT . "In the fear of Jehovah all true obedience is rooted ( Deuteronomy 6:2 , Deuteronomy 6:3 ); for this is the first and most intimate fact in the relation of Israel and Jehovah ( Deuteronomy 5:26 ). But where the supreme fear of Jehovah hinders men from allowing self to preponderate in opposition to God, there will be no stopping at this renunciation of self-will, though this comes first as the negative form of the ten commandments also shows, but there will come to be a coalescence of the human with the Divine will; and this is love, which is the proper condition of obedience, as the ten commandments also indicate ( Deuteronomy 5:10 )" (Baumgarten).
Hear, O Israel: The Lord our God is one Lord. This is an affirmation not so much of the moneity as of the unity and simplicity of Jehovah, the alone God. Though Elohim (plu.), he is one. The speaker does not say, "Jehovah is alone God," but "Jehovah our Elohim is one Jehovah" (comp. for the force of אֶחָד , Exodus 26:6 , Exodus 26:11 ; Ezekiel 37:16-19 ). Among the heathen there were many Baals and many Jupiters; and it was believed that the deity might be divided and communicated to many. But the God of Israel, Jehovah, is one, indivisible and incommunicable. He is the Absolute and the Infinite One, who alone is to be worshipped, on whom all depend, and to whose command all must yield obedience (cf. Zechariah 14:9 ). Not only to polytheism, but to pantheism, and to the conception of a localized or national deity, is this declaration of the unity of Jehovah opposed. With these words the Jews begin their daily liturgy, morning and evening; the sentence expresses the essence of their religious belief; and so familiar is it to their thought and speech that, it is said, they were often, during the persecution in Spain, betrayed to their enemies by the involuntary utterance of it.
To the one indivisible Jehovah undivided devotion and love are due. Hence the injunction, Thou shalt love Jehovah thy God with all thine heart, and with all thy soul, and with all thy might. The "heart" is the inner nature of the man, including his intellectual, emotional, and cognitive futurities; the "soul" is the personality, the entire self-consciousness; and the" might" is the sum of the energies, bodily and mental. Not by profession merely is Jehovah to be loved; the whole man, body, soul, and spirit, is to be yielded to him in holy and devout affection. The last letter Of the first word, and the last letter of the last word in this verse are larger than the ordinary size ( majuscula ), and as these two form the word for witness ( עד ), the Jews say that they are written thus "that every one may know, when he professes the unity of God, that his heart ought to be intent and devoid of every other thought, because God is a witness , and knoweth everything".
Deuteronomy 6:6 , Deuteronomy 6:7
Where true love to God exists in the heart, it will manifest itself in a regard to his will, and in the diligent keeping of his commandments. Hence his words were to be not only in the memory of the people, but laid upon their heart (cf. Deuteronomy 11:18 ), that they might be ever present to the thought and will. They were also to be inculcated upon their children, and to be the subject of conversation on all fitting occasions between them, the members of their household, and even their casual associates. Thou shalt teach them diligently unto thy children ; literally, Thou shalt sharpen them to thy children , impress them upon them, send them into them like a sharp weapon.
The words of God were to be bound for a sign [a memorial or directory] upon thine hand , the instrument of acting, and to be as frontlets [fillets or bands] between thine eyes , the organs of direction in walking or moving, and so on the forehead, the chamber of thought and purpose; and they were to inscribe them on the posts of their houses, and on their gates. The purport of this is that they were constantly and everywhere to have these commandments of the Lord in view and in mind, so as to undeviatingly observe them. It seems, however, to have been a custom widely prevalent among the ancient Eastern peoples to carry about their persons slips of parchment or some other material, on which were written sentences of moral or religious import; and such sentences they were also wont to inscribe on conspicuous places of their dwellings; usages still to be found among the Moslems (see Wilkinson, 'Ancient Egyptians,' 3.364; Lane, 'Modern Egypt,' 1.358; Russell, 'Nat. Hist. of Aleppo;' Thomson, 'Land and the Book,' 1.216), and the latter of which was not altogether unknown among Western nations (cf. Virgil, 'Georg.' lit. 26, etc.), of which traces may still be seen in Switzerland, Germany, and on old houses in both England and Scotland. This custom originated, probably, in a desire to have the sentiments inscribed always in mind; but for the most part these inscriptions came to be regarded as amulets or charms, the presence of which on the person or the house was a safeguard against evil influences, especially such as were supernatural. By the Jews this custom was followed; and they regarded it as authorized by the injunction of Moses in this passage. Taking his words literally, they had their tôtâphoth and their mezuzah, the former of which—the phylacteries of the New Testament—were strips of parchment, on which passages of the Law ( Exodus 13:2-10 , Exodus 13:11-17 ; Deuteronomy 6:4-10 , Deuteronomy 6:13-22 ) were written, and these, enclosed in a box, were bound on the forehead and left wrist, and worn at prayers by the worshippers; the latter a slip of parchment, on which were written certain passages of Scripture ( Deuteronomy 6:4-9 ; Deuteronomy 11:13-21 ), and which, enclosed in a reed or cylinder, was fixed on the right-hand doorpost of every room in the house (see arts. 'Mezuzah' and 'Phylacteries' in Kitto's 'Biblical Cyclopedia,' 3rd edit.).
As the Israelites were about to enter upon the possession of a rich and fertile land, where everything for their accommodation and comfort was already provided for them, there was a danger of their being so engrossed with their new possessions as to forget the Lord and his gracious dealings with them. They are, therefore, here warned against the danger to which they would be thus exposed. House of bondage ( Exodus 13:3 ).
Thou shalt fear the Lord thy God. The fear of the Lord—that reverent awe which is akin to love—is the beginning of wisdom and the foundation of piety; where it is in the heart it will lead to serving of the Lord in holy obedience; and they in whom it dwells will swear by his Name, recognizing his presence and omniscience, and not daring to asseverate anything but what they know to be true. Thus, really believing in God and reverently worshipping him, the Israelites would be careful not to go after other gods, or to give to any object that homage which is due unto Jehovah alone, knowing that this he will not endure or suffer with impunity; for he is a jealous God, and them that thus dishonor him he will destroy ( Exodus 20:5 ; Deuteronomy 4:24 , etc.). Thus also they should be kept from murmuring against God, and thereby tempting him—putting him, as it were, to the proof, and calling in question his presence and his power, as they had done at Massah ( Exodus 17:1-7 ). Without this genuine religious principle there will be no sincere worship, no true reverence, no real obedience, rendered unto God. But where this dwells in the heart it will influence the whole life, so that the commandments of God shall be diligently kept, and that which is good and right in his sight shall be done.
To cast out , etc.; rather, to the castling out of , etc. The infin, here expresses the carrying out of the action intimated in the words," that it may be well with thee" (cf. Exodus 23:27 , etc.; Exodus 34:11 ).
The injunction to teach the words of the Lord to the children ( Deuteronomy 6:7 ) is here more largely explained. When asked by their sons the meaning and reason of the commandments and institutes which they observed, they were to show them what the Lord had done for his people in bringing them out of Egypt and establishing them in Canaan, and how he had enjoined on them all these statutes that they might fear Jehovah their God for their good always, and for their preservation and safety.
Signs and wonders (cf. Deuteronomy 4:34 ).
And it shall be our righteousness ; literally, And righteousness shall be to us , i . e . we shall be held righteous by God if we observe to do all that he has enjoined (comp. Romans 10:5 ; Romans 6:16 ; Philippians 3:6 ). Before the Lord , i . e . not only in his sight, but according to his judgment, so as to be approved of him (cf. Psalms 56:13 ; Psalms 116:9 ).
HOMILETICS
Obedience to God conducive to the highest good.
The Lord God had launched forth into the world a new nation, the basis of whose constitution was specifically religious. The worship, fear, and service of the one living and true God were the prime duties enjoined on the people, without which no bare morality as between man and man was accepted before him. In this paragraph, however, we get no indications of duty which have not previously been included in the ten commandments. How can we? The whole ground of duty was covered by them. Still, the same truths are ever being thrown into forms fresh and new. The primal laws of duty are not many; they may soon be recounted. But we need "line upon line, precept upon precept," that the very precepts which perhaps we deem commonplace may be graven on our hearts, and there become living powers! In the three verses before us the enjoined duties are summed up in the one phrase, the commandment ( Deuteronomy 6:1 : the word is singular, and includes in its meaning both statutes and judgments). Four expressions show how "the commandment" is to be kept.
1. There is to be a fear of the Lord; a fear based on trust, not on distrust.
2. The Divine appointments are to be the rule of life.
3. The nurture and training of the family are to be in entire harmony therewith.
4. This family loyalty to God is to be continuous and unswerving—"all the days of thy life." And in wealth and variety of diction the Legislator points out that in this loyalty of being Israel would find its well-being . Whence we get the topic for our present Homily: That our highest interests are ensured by the fulfillment of the Divine commands . Observe—
I. IT IS SUPPOSED THAT MEN WILL NOT BE INSENSIBLE TO THE QUESTION —" WHAT WILL BE MOST PROFITABLE TO US ?" As a matter of fact, they do regard the measure of profit likely to accrue, as something which regulates their movements. Nor is there anywhere in the Word of God any censure passed on this. In fact, even our Savior himself appeals to considerations of profit in Matthew 16:25 , Matthew 16:26 . So also does the Apostle Paul in 1 Timothy 4:8 . The working of self-love is recognized without rebuke in the Law, "Thou shalt love thy neighbor as thyself;" and it is even remotely enjoined in the words, "Do thyself no harm." The distinction between self-love and selfishness is very decided, yet is far too little noticed. Selfishness is having regard to our own interests in distinction from those of others; self-love has regard to our own interests in harmony with those of others. The first is sinful; the second is lawful; yea, more, to fight against our highest interests would be wrong. We may demur to the maxim that "utility is the foundation of virtue," and rightly so, if " utility " be taken in the selfish aspect thereof. But if by "utility" we mean "the tendency to promote the highest good over the widest sphere, for all time," then the maxim is lifted up to a higher level, and becomes at least practically wholesome, even if it may be objected to on philosophical grounds. If, then, we do but entertain a right and scriptural view of what our highest interests are , it is lawful for us, and even binding on us, to have a regard to them; and it is to the desire in that direction that the passage before us makes its appeal.
II. IT IS SHOWN HERE THAT THERE IS A COURSE OF LIFE WHICH IS APPOINTED FOR US BY GOD . The appointments of God for us are specified here. We are to "fear the Lord." Evidently this is to be a fear, not of dread, but of love; for see 1 Timothy 4:5 . In Psalms 130:4 we read, "But there is forgiveness with thee, that thou mayest be feared." God forgives, and so takes away the fear of the offender, that the fear of offending may take its place. There is to be dread of sin, but not of God. The fear is to be suffused with tenderness and brightened with joy ( Psalms 33:1 ). See the phrases in this section, even touching in their pathos—"God, thy God," "the God of thy fathers." Yea, it is our own God who lays down our life-rules, and by all the force of his tender love would he win us to obedience.
III. IN FOLLOWING GOD 'S APPOINTED WAY WE ENSURE OUR OWN HIGHEST GOOD . ( Psalms 130:2 , Psalms 130:3 .) The elements of good which obedience ensures are:
1. Peace. We remarked above that the fear of God, which we are called on to cherish, is one based on trust. The Christian form of this is reliance on the Lord Jesus Christ in all the aspects in which he is revealed to us as ours. The effect of this is named in Romans 5:1 . Then there will be peace of conscience (see Isaiah 32:17 ; Philippians 4:6 , Philippians 4:7 ; Matthew 11:29 ).
2. Harmony. Our nature will be in self accord when what we are and do corresponds to what we ought to be and do. There will be no schism between the judgment and the affections.
3. Health. Other things being equal, the man who is most obedient to God's laws will have the soundest health in body, soul, and spirit. The gladsomeness and ease of a sound and well-balanced constitution will be his. Hence:
4. Continuance will be a part of the reward—"that thy days may be prolonged" (see Psalms 91:16 ; cf. Ephesians 6:3 ; Psalms 36:9 , 28, 34). The forms in which the rewards of loyalty to God will show themselves are very varied. The individual will find that godliness has "promise of the life that now is, and of that which is to come." The family will find that "he blesseth the habitation of the just." The city will find that the keeping of God's commandments is among the things " which belong unto its peace." And "the righteous nation which keepeth the truth" will find that "salvation doth God appoint for walls and bulwarks" (see Isaiah 26:1 , Isaiah 26:2 ; Isaiah 48:17 ). It is a remarkable instance of the Divine condescension to cur ways of thinking, feeling, and acting, that our God should stoop to teach us what is profitable to ourselves, and that he should deign in mercy to reward with honor and peace those who fear him ( Psalms 62:12 ). Mercifully meeting us on the low ground on which we too frequently stand in looking out for profit, God would raise us up to the higher platform of a pure, self-abandoning self-forgetfulness and love, in which we are content to be nothing, that God may be all in all. For observe—
IV. APPARENT EXCEPTIONS TO THIS RULE ARE EXCEPTIONS ONLY IN APPEARANCE . Sometimes obedience to God may be attended with a most unusual amount of affliction or of persecution. Take, e . g . the roll of worthies referred to in Hebrews 11:32-39 . Can we say it was for their "profit" to serve God? Most certainly we can. For:
1. By their endurance they became witnesses for God, and served their generation in the very way they would most have desired could they have seen as God sees.
2. Their afflictions were the means of purifying their characters, strengthening their principles, and ripening their virtues.
3. In the midst of all, God was himself to them" their exceeding joy;" and what they had in him was, even on earth, an ample recompense for all that they had suffered for him.
4. They had respect to the recompense of reward ( Hebrews 11:10 , Hebrews 11:16 , Hebrews 11:26 ).
5. Their sufferings are long ago forgotten in the rest of the unseen state where they are "inheriting the promises" ( Hebrews 6:12 ). They had faith to believe them and patience to wait for them, and now they have entered into " the rest." Who need wish to change their lot for the smoothest and most prosperous career of a man "without God in the world?" Virtue may for a while seem "to have the worst of it," but "they that are losers for God shall never be losers by him in the end."
V. OBEDIENCE IS EXPECTED TO BE THE RESULT OF AN INTELLIGENT AND CULTURED FAITH , AND NOT OF A BLIND ONE . Hebrews 11:1 , "The Lord your God commanded to teach you." Nowhere has the adage, "Ignorance is the mother of devotion," less warrant than in the Word of God. The priests of a spurious or alien faith may inculcate blind submission. Not so any of the inspired writers, whether legislators, prophets, or apostles. Men were to be taught not only what God required, but why he required it, that they might render him the homage of a heart quickened to love through the truth which reached the understanding and "commended itself to every man's conscience." God appeals to reason ( Isaiah 1:18 ).
Truth and godliness to be perpetuated by means of home training.
In this paragraph, the aged lawgiver rehearses the sum and substance of the Law he had delivered, and is showing what provision God had made in the structure of society for the maintenance and perpetuation of truth and godliness. It is easy to see how very incomplete his work would have been, had he not been guided to make provision for its perpetuation after his death. Doubtless God designs to use various kinds of workers in his field. Some may, like Whitefield, make a great impression while their oratory is swaying its thousands and tens of thousands. Others may be like Wesley, who not only moved the people for a generation by his pulpit power, but also prepared the way by his organizing skill for a great institution which should last for ages. Now, it is not for us to disparage one man because he does not do the work of another, but certain it is that, other things being equal, there is no comparison between the power of a man whose felt influence passes away with his life, and that of one whose works follow him, in the productions of his pen or the creations of his up-building skill. New, it was not by one like Aaron, eloquent though he was, that the continuance of the Hebrew faith and life was to be secured. He gives us no proof of stability or of that kind of power which ensures its own reproduction. That was found in Moses, a man naturally slow of speech, who, in spite of his occasional outbreaks of vehemence, was yet a patient, wise, faithful leader, by whose practical genius provision was made for the permanence of Israel's religious ordinances and life. Moved by the Holy Ghost, he called into existence those great institutions of worship and teaching, by means of which even we down to this day are feeling the impulses which started from Mount Sinai. In the six verses before us, we have what may be called a threefold appointment of God, which in all its essential features is as much in force now as ever. We propose to study it, not so much in its historical and local aspect, as in its bearing on us and on all men for all time.
I. HERE , AT THE BACK OF NATIONAL LIFE , IS SET THE EXPRESSION OF A CONDENSED THEOLOGY . "The Lord our God is one Lord." Time was when this verse was quoted in the Socinian controversy in proof of the unity of God, as against the Trinitarians, though it has in fact no bearing on the matter at all. It refers, not to the nature of the Divine Being in himself , but is rather set over against the faiths with which Israel had been surrounded, of "lords many and gods many." In contrast from polytheism, it declares that there is but one Great Supreme, who is the Lord of heaven and earth. And this is not the basis of Israel's faith alone, but of ours likewise. We know more of God than the Hebrews did, but what they knew we retain. In atheism, the highest intellectual natures never can rest. Deism chills. Pantheism ignores personality. The God of the Bible, as revealed to us, satisfies the cravings of intellect and heart. In Jesus Christ, God is "manifest" as nowhere else. Nor should we leave out the touching word, "the Lord our God." We have one God and Father of all, to whom the vast and the minute are equally distinct, and by whose hand both are moved with equal ease; who, while he rolls the stars along, can take under his special sheltering love the widow and the fatherless; who hears the orphan's moan and dries the falling tear. It is our inestimable privilege to know that infinitely above us, combined with an arm of mighty power, there is a heart of tenderest love, whose great concern it is to heal the wounds, to dry the tears, and obliterate the sins of a bleeding, weeping, guilt-stained world! What a revelation is this to our race! Well might Moses bid Israel "hearken"! For surely this one message to man, that there is a redeeming God whom he may call his own, is our gospel, our life, our joy, our crown!
II. FRONT OF THE CONDENSED THEOLOGY , WE HAVE HERE CONDENSED RELIGION . ( Deuteronomy 6:5 .) The fundamental truth of theology is to be fruitful in practical godliness. God's revelation of himself to man is meant to be a redemptive power in man. Man has heart, soul, strength, understanding, emotion, will, energy. God would have no schism in our being. Our varied parts and powers are to be in tune. There is no need for us to present the sad spectacle of the heart going one way, while duty and conscience point another. Apart from the dissipation of force which that involves, what reproach and self-loathing such inward discord must ensure! Now, we have one inner faculty, even that of love , which is meant to rule, and does in fact rule, the man. According to the love, so intellect thinks, emotion feels, will decides, life moves. Our text says, let love be all concentrated on one grand object—God! Let him have all (see Deuteronomy 10:12 ; Deuteronomy 11:1 , Deuteronomy 11:13 , Deuteronomy 11:22 ; Deuteronomy 19:9 ; Deuteronomy 30:16 ). Not even in the New Testament have we a greater commandment than this ( Matthew 22:37-40 ). "The love of God which the gospel demands is more intensive and cordial than that which the Law of Moses demands of the Israelites, according to the gradual unfolding of the love of God himself, which was displayed in a much grandee and more glorious form in the gift of his only begotten Son for our redemption than in the redemption of Israel out of the bondage in Egypt" (Keil). Thus closely related are theology and religion—God as revealed to us in Christ—that is theology; our love responding to God's—that is religion. Without the first, in what could the religious faculty find a proper object? Without the second, infinite love is defrauded of its rights! Still, a third question naturally follows: granted that in this interlacing of theology and religion we have both interpreted in meaning and both realizing their aims, what means can be devised to ensure the preservation of both through generation after generation?
III. HERE IS A SPECIAL ARRANGEMENT DIVINELY APPOINTED , TO CONSERVE AND PERPETUATE BOTH .
1. The home is here supposed to be a center in which the conserving forces of truth and godliness are to be themselves conserved. What a profound principle Moses here indicates, viz. that a nation will be good or bad according to its home life! Wonderful! that an infant nation should, at starting, have this truth deep graven in its statutes;—our land will be as our homes are!
2. In the home, our God looks to the parent to give it its character, tone, and influence. A child's religious faith is, in a high and holy sense, to be chosen for him by anticipation, by those who were in Christ before" him.
3. The truths mentioned in sections 1 and 2 are to be in the parents' heart, that they may be poured out anew from thence as rivers of living water. Hence the word in Deuteronomy 6:7 , "Thou shalt sharpen them;" coming fresh out of the sanctuary of a living soul, they are to be pointed, quick, and breathing truths.
4. By a variety of ways, the parent is to see his child's spirit early saturated with the truths of God.
Note —Whatever was essential in the days of Moses, in the training of children for God as the means of guarding a nation, is not less needful now ( Ephesians 6:4 ). The wider the range of human learning becomes, the more needful it should be rightly directed; otherwise the greater the attainment, the greater the peril!
Dangers ahead! Beware!
The forecast of Moses is here directed to a period when Israel would have taken possession of the Promised Land ( Deuteronomy 6:10 ). There, their deliverance would be entire and complete. No longer would they he wanderers hither and thither, but would be occupants of a land that they would call their own. Neither from the nation to which they were once in bondage, nor from those which they were called on to supplant, would they fear aught any longer! And yet there is throughout this paragraph a voice of warning, as if danger would attend them still! It would be so. But the danger would be from within rather than from without: " When thou shalt have eaten and be full; then beware lest thou forget the Lord," etc. Whence, observe—
I. NO AMOUNT OF OUTWARD PROSPERITY CAN DELIVER A MAN FROM HIMSELF ! By the time the state of calm was attained, which is here indicated, there would cease to be danger from hostile foes, at least for a while; but there would he perils of another kind, which would attend them even in the Promised Land. If Israel could have left themselves behind, it had been otherwise; but alas! go where they might, they must perforce take themselves with them, with all their liability to err, all the proneness to sin, and all the temptation to doubt or to pride. And not all the spears and slings of warriors could put the people in such peril as the corruptions of their own hearts! And so it is with us now and ever. We carry ourselves about with us everywhere; we cannot escape. There is within each one's heart a "root of bitterness," "a root that beareth gall and wormwood;" and let earthly circumstances be as fair, as easy, and as pleasant as they may, yet, unless we heed the danger within, they can do but very little to ensure our peace. And herein lies the great mistake of monasticism, as even Augustine reminded his hearers. He told them that it was vain for them to attempt to flee out of the world in order to escape corruption, for wherever they might be they would carry the evil within them. Never let us look to outer circumstances alone to ensure our entire rest. Not even a perfect world could bring us that, unless we were first made perfect.
II. THERE ARE THREE PERILS SPECIFIED HERE TO WHICH PROSPERITY MAY EXPOSE US .
1. The first is that of "forgetting the Lord" ( Deuteronomy 6:12 ). When fields and vineyards and olive yards increase, and our cup is overflowing, then we are apt to lose sight of him to whom we owe all; and this not only in the receiving but in the using thereof (cf. Hosea 10:1 ). Too apt are we to say in our pride, "My river is my own; I have made it for myself." So also are we apt to let our enjoyments conceal our God from view, and to think only of the mercies, while we forget to glorify God in the use of them. Nor is it any uncommon evil for men to be so set upon the enjoyment of this world's comforts, as to forget almost or altogether that higher world for which they are bound to live, and that future life on which all soon must enter.
2. Another danger indicated is that of undue tolerance of the idolatries which were round about them ( Deuteronomy 6:14 ). One effect of prosperity is easy-goingness; and that, unless checked and guarded, will degenerate into a looseness of principle, whereby, under cover of suavity and amiability, respect for the convictions of others may come to be substituted by our having no very strong ones of our own. Nothing is more common than to see worldly aggrandizement attended by deterioration of moral sensibility.
3. A third danger specified is that of "tempting the Lord" when prosperity meets with a check. This seems to be the danger indicated in Deuteronomy 6:16 , by a reference to "Massah" (see Exodus 17:2-7 ). At this place of sojourn there was a lack of water. The people murmured. They tempted the Lord and said, "Is the Lord among us or not?" As if they ceased to believe in God's presence with them, the moment he made them thus feel their dependence upon him! Strange perversity! Yet how like ourselves! The course of worldly prosperity scarcely ever runs with absolute smoothness for many years together. And the self-will engendered and strengthened in times of ease leads men to repine and complain bitterly the moment that ease receives a check. In times of prosperity men forget God, and then when adversity comes they often complain as if God had forgotten them. How much does God see, even in the people he takes for his own special care, to tax his patience, and to try his long-suffering love!
III. BY WAY OF GUARDING THEM BEFOREHAND AGAINST THESE PERILS , MOSES SHOWS ISRAEL THE DUTIES WHICH THEY ARE DILIGENTLY TO OBSERVE .
1. They are to fear the Lord only ( Deuteronomy 6:13 ).
2. They are to swear by him only (see LXX . and Matthew 4:10 ), i . e . to cherish a profound reverence for him as the Author of all mercies, and as the sole Regulator of their lives. The honor of his Name is to be supreme.
3. They are to give the supreme affection of the heart to God, so that they may not provoke his jealousy ( Deuteronomy 6:15 ).
4. They are to serve him by constant obedience ( Deuteronomy 6:18 ). By the constant recognition of these four duties, they will do much to guard themselves from yielding to the perils attendant on their growing wealth and ease. Evil is most successfully counteracted by the positive and earnest pursuit of the opposite good.
IV. IF THESE DUTIES WERE LOYALLY DISCHARGED , EARTHLY PROSPERITY AND SPIRITUAL WEALTH WOULD GO TOGETHER . Deuteronomy 6:18 , "That it may be well with thee," etc. Whether our earthly circumstances are helps or hindrances to us Godward, will depend much more on what we bring to them than on what they bring to us. And however, on the side of this life, things may favor us and circumstances befriend, it is only as they help us to serve God better that they are really blessings to us: it is "well" with us only when God is well pleased with us. So much stress did Moses attach to the maintenance of unswerving loyalty to God, that he intimates that the possession of the land is secured to them only so far as they are true to their Great Deliverer ( Deuteronomy 6:18 , Deuteronomy 6:19 ).
V. SINCE THE TIME OF MOSES , THIS PARAGRAPH HAS BECOME FAR MORE SACRED TO US , BY THE USE WHICH OUR SAVIOR MADE OF IT IN A TIME OF SORE TEMPTATION . It is never to be forgotten, that our Lord repelled the tempter by the words, "It is written," etc. Of the three passages used as weapons for the discomfiture of the evil one, two are taken from this very paragraph (see Matthew 4:7 , Matthew 4:10 ). So that we are warranted in using it as our armory from whence we may fetch the darts which shall make the tempter flee. These precepts cannot be needed by us less than they were by the Son of man. From him let us learn a use of the Divine Word that may serve us in a thousand assaults of the destroyer. For not until we do this can we discover the varied uses to which we may put the Word of God in the actual struggle of life. We, like our Master, have to be made perfect through suffering. Now we may suffer from want, hunger, and privation; and at another time all the kingdoms of the world, in a moment of time, may be set before us, to dazzle by their glare. We need to take to us the whole armor of God, that we may be able to stand in the evil day, and having done all, to stand. Go wheresoever we may, let our surroundings be easy and prosperous as they may, dangers will attend us everywhere, till we cross the pearly gate across whose threshold sin never comes. At one time it may be that adversity makes us fretful and apt to tempt the Lord, and then at another prosperity may make us slothful, and a sinful indifference may lull us to sleep. Our chief dangers are from within. But here in this holy Book are promises to cheer us when drooping, and warnings to quicken us when sluggish. Here is an arsenal from whence we may fetch our weapons, and a storehouse whence we may draw our supplies. Yea, in this wondrous quiver there are arrows which will be sharp in the hearts of the King's enemies, which shall pierce them to their fall!
The value of history in parental teaching.
The Bible is preeminently a family Book. Israel's national life was supposed to find its centers of strength and permanence in godly homes. It would not be easy to find words which should overrate the importance of such a principle as this. That a young nation should at the outset of its existence have this laid down as a first law of its life: "The land will be as its homes are;" is an indication of the Divine guidance which was vouchsafed to him on whom, under God, the foundation of its national life depended. In the paragraph before us there are seven lines of thought suggested.
I. AS YOUNG LIFE COMES NEWLY INTO BEING , IT FINDS ARRANGEMENTS IN LAW AND PRECEPT READY TO HAND . Parental life holds a great trust in charge, to be committed to those who shall come after; that though one generation passeth away and another cometh, there may be no break in the continuity of holy thinking and living, from age to age. The Hebrews had their Law, which, as a revelation from God, was in advance of aught possessed by the rest of the world, and in which was couched the germ of larger truth that was to follow. There might be more light thrown upon it; there was never to be a forfeiture of it. Hence there were special reasons why parents should guard it intact for all the ages that were to follow.
II. YOUNG LIFE IS SUPPOSED TO BE AN INQUIRING LIFE . ( Deuteronomy 6:20 .) It is not supposed that the children will lend themselves to either of two extremes: they will neither wildly tear up and obliterate "the old paths," nor will they walk in them heedlessly and without inquiry. The course here indicated is that which any sensible, well-disposed youth would naturally follow. He would ask," What mean," etc. However a spurious priesthood may demand a blind and uninquiring faith, the Word of God never does anything of the kind. Reason is made for reverent inquiry, but it may be neither deified nor stultified. And what can be more charming than the honest, eager inquisitiveness of the young, asking for the reasons which govern the faith and worship that they find at work before their eyes? Specially delightful is such inquiry, when the parent is well able to give his answer.
III. THERE IS AWAITING THE YOUNG INQUIRER THE STORY OF A GREAT DELIVERANCE . ( Deuteronomy 6:21 , Deuteronomy 6:22 .) The rescue from Egypt always formed the grand historic background of Israel's life. Here was a disclosure of Divine love and care, the like of which had never been known. The great institution of sacrifice revealed provision for pardoning love. The precepts for the individual, the family, the nation, told what sort of a people God would have them be; while the oft-recurring strains, "I gave Egypt for thy ransom," "I brought thee up out of the land of bondage," would evoke all their national ardor, and create and foster an historic pride. The life-histories, too, of their fathers, Abraham, Isaac, and Jacob, would tell of the blessedness of having God as their God: and these, instilled into the heart with all the sweetness of fond parental love, would lead the young Israelite, when the teaching was sanctified by God's grace, to say right joyously, "This God shall be my God forever and ever!" Yes! the young life ever coming on earth is not to be left to grope its way. The light from the past is to be handed down for the ages to come, that sire and son and son's son may rejoice in the same God, and ensure a blessed continuity of holy faith and consecrated life.
IV. THE GREAT DELIVERANCE WAS EFFECTED THAT THE RESCUED PEOPLE MIGHT RE A NEW NATION WORTHY OF GOD . Deuteronomy 6:23 , "That he might bring us in, to give us the land which he swore unto our fathers." And in this new relation they were to be witnesses for God ( Isaiah 43:10 ). They were to be a distinct, compact people, with faith, laws, and polity, higher than the rest of the world, holding in trust for mankind, till the fullness of times, much precious truth which was to find its outcome in a great, world-wide deliverance which should overshadow all; while the Israel of God was to merge into a spiritual Israel, made up of all who are Christ's, known as a "peculiar people, zealous of good works."
V. IN THIS CONTINUED LIFE , WORTHY OF GOD , WOULD THE JUSTIFICATION OF ISRAEL 'S FAITH AND OBSERVANCES BE FOUND . "It shall be our righteousness," etc. ( Deuteronomy 6:25 ). It is scarcely possible to regard these words as having reference to any doctrine of justification by faith; for though, even as far back as Abraham's days, that was a doctrine, yet it was not formulated till the times of the gospel, by Paul. The meaning of the phrase seems to be: "This will be our justification of our position and claims; we claim to be a people of God, above all the nations that are on the face of the earth, and we shall vindicate that claim, not by words only, but by being what we profess to be." Thus would the parent quicken his child, and stimulate and inspire him to be all that his glorious faith bade him be— "holy unto the Lord his God!"
VI. IN THIS ARRANGEMENT , THE DIVINE BENEVOLENCE WAS AS MANIFEST AS GOD 'S REGARD FOR HIS OWN HONOR . Deuteronomy 6:24 , "To fear the Lord our God , for our good always." The glory of God and the good of man are in harmony. So has God constructed the universe, so cloth he carry on his government, as to ensure that" they that honor him, he will honor." "All things work together for good to them that love God." "Great peace have they which love God's Law; and nothing shall offend them." "Godliness is profitable unto all things." "Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you."
VII. NOT ONLY WOULD ISRAEL , BY OBEDIENCE , ENSURE ITS OWN GOOD , BUT ALSO ITS CONTINUANCE IN THE LAND . Deuteronomy 6:24 , "That he might preserve us alive." Repeatedly do we read that the prolongation of Israel's days in the land depended on their loyalty to God. The land was given them, not for their own sakes merely, but for God's. If they continued there, faithfully witnessing for him, the land would be continued to them; if not, they would have to quit, and give up the possession thereof to strangers. This is precisely the principle on which God governs the nations now. No nation can preserve itself in being by any other policy than that of obedience to God. Disloyalty to God and the right is the surest possible policy of decomposition. Even attempts at self-preservation which violate God's laws will fail of their end. And is it not of vast significance that these are the principles by which the young life of a nation is to be molded? Whatever allowance must be made for changing circumstances, however true it may be that no nation now holds exactly the same place in the world that Israel did, yet it is also true that all the more substantial part of the seven lines of thought here indicated is unchanged and unchangeable. Christian parents are inheritors of the truth of God: they hold it in trust for their children: they, as they grow up, will inquire concerning it: its historic basis is the great deliverance effected by the Lord Jesus: Christians are now God's peculiar people: they are redeemed that they may be holy, and that in holiness they may train succeeding generations: and just in proportion as through them loyalty to the truth and to God is leavening their posterity, are they bringing honor to the cause they espouse. Hebrews were to be conservative. Christians are to be also aggressive. We are to be " the light of the world," and "the salt of the earth." By the light of God's love we are to scatter men's darkness, and by the salt of God's truth are we to stay its corruption. And just so far as our nation is imbued with righteousness and truth, will it have within it the guarantee of its own perpetuation. The best defense is the armor of light. Without righteousness and the fear of God, not all the pretence and brag—not all the fleets or armies at command, can ever guard a nation from decay. "If the salt have lost his savor … it is thenceforth good for nothing but to be cast out, and to be trodden under foot of men."
HOMILIES BY D. DAVIES
Obedience the end of Law.
All the machinery of law is abortive, unless obedience be the result. As a mother teaches her children, giving them " line upon line," frequent repetition and variation, so Moses patiently taught Israel. He was "faithful in all his house."
I. SEE THE INTERNAL EXCELLENCE OF GOD 'S LAW . It has so many qualities of merit, that no one word in human language can express them all. They are "commandments," which word indicates the just authority from which they emanate. They are "statutes," implying their fixed and permanent character. They are "judgments," a description which denotes thoughtful deliberation, patient forethought, and sagacious decision. No greater benefactor can men have than a wise legislator. These Laws, if reverently observed, would have been "health to the marrow," and life to the nation.
II. THE DESIGN OF GOD 'S COVENANT WAS HEARTY AND COMPLETE OBEDIENCE . It was unprofitable for God to command, or for Moses to teach, unless the people obeyed; just as it is futile for the husbandman to plough his land, pulverize the clods, sow the seed, water his crops, if no harvest ensue. The end which God had clearly in view—the only end worthy of him, was not Israel's possession of Canaan, nor prosperity there; the final end was obedience. The land was selected to be a theatre for practical righteousness. The land would be forfeited if righteous obedience did not abound. And obedience, to be acceptable, must be real. External conformity to law would not suffice. The whole soul must yield compliance. There must be harmony between man's will and God's. Obedience would foster reverence, and reverence would strengthen love. There is action and reaction amid the forces of the soul.
III. PIOUS OBEDIENCE IS ENTAILED . It is a moral inheritance passing from father to son. Formal and superficial obedience will not reproduce itself in others, will not bear seed of the true kind. But genuine, vital piety is contagious. If bad qualities are communicated, surely good qualities are also. Else truth would be feebler than error, virtue feebler than vice. Thorough, straightforward, transparent, cheerful piety is the greatest power in the world. For our children's sake, and for our children's children, let reverent obedience brighten and beautify our life!
IV. PIOUS OBEDIENCE PRODUCES PRESENT FRUITS . Its rewards are not wholly reserved for the future. On earth some advantages are reaped.
1. Length of days is a result . "Thy days may be prolonged." A green old age is a beautiful thing. "The wicked shall not live out half their days."
2. Numerous progeny is a result . "Ye may increase mightily." A growing population is universally regarded as a token of material prosperity. "They of the city shall flourish as grass of the earth." Success in all enterprise is announced as an effect . "It shall be well with thee."
3. Robust health, domestic comfort, national peace, prolific harvests, security, contentment, honor , — these are among the fruits to be anticipated. Obedience is an investment of moral capital, which brings largest and safest results.—D.
Love, the root-principle of obedience.
Attention is summoned for the reception of central truth, viz. the unity of the Godhead. At that period, this doctrine was in great peril. All the Orientals believed in " lords many and gods many." Science here confirms Scripture. The unity of design, running through all natural law and force, indicates clearly unity of the Creator. To know the true God is, for honest minds, to love him. But rebellion of heart has engendered repugnance towards God—dislike, hatred, enmity.
I. THE SOURCE OF ALL AUTHORITY IS A BEING OF ESSENTIAL GOODNESS .
1. He is sole Monarch , incomparable and unapproachable . He dwells alone, higher than the highest creature. The disparity between him and an archangel is immeasurable,
2. He is absolutely perfect . Every attribute and quality that is essential to perfection is found in him. "He is light," having no dark shade anywhere.
3. He is the Source of life : Jehovah—the Living—the Life-giving. All we have, and are, and hope to be, is derived from him.
4. He has deigned to come into intimate relation with us . He has made a voluntary compact with us. He calls us his people. He allows us to call Lira our God . We have a proprietorship in him.
II. THIS GOD DESERVES THE CENTRAL PLACE IN OUR HEARTS . Because of the moral beauty and essential goodness of our God, he is incomparably most worthy of human love. To give to any other a higher place in our affection than we give to God, would be an outrage against righteousness, fitness, and self-interest. For all these faculties and susceptibilities of the human heart have been fashioned by God himself, and have been fashioned for this very purpose, viz. that we should bestow our worthiest love on him. If this eternal design be frustrated, there is violence, disharmony, misery within. Such love is commanded. It is a duty as well as a privilege. Though we cannot instantly and summarily command our love, we can indirectly . We can fix our thought on the worthiest object of love. We can contemplate his charms. We can appreciate his goodness. We can assure ourselves of his love. It is to be an intelligent, reasonable, practical love.
III. THE LOVE OF THE LAWGIVER PRODUCES LOVE TO HIS LAW . Law is a projection of God's thought, a mirror of his mind, an overt act of love. The true child will highly esteem every known wish of its father. To have practical direction from an unseen father will be treasured as a choice token of that father's regard. If children, we shall hide every word of our father in our memory and in our love. Every wish of his heart will be a visible feature in our life. It may be painful to the flesh, but it will be pleasant to the soul. To the dutiful child, obedience is a luxury, a banquet of joy. " Oh! how I love thy Law!" exclaims the pious Psalmist. "Thy Law is within my heart." Thy Word is to me as honey, as the droppings of the honeycomb.
IV. LOVE IS THE MOTIVE - POWER OF SPEECH . The tongue is the servant of the heart. We speak freely and fluently of that which is dear to our hearts. The child will speak freely of its toys anti games, the farmer of his crops, the artist of his works. If men esteemed and valued God's Word, they would spontaneously converse of it, morning, noon, and night. It would be a painful restraint upon our desire if we withheld our speech. This precept of Moses need not be an external law imposed upon us from without; it may become the living law within, "the law of the Spirit of life."
V. LOVE CONSTRUCTS ITS WHOLE LIFE ON THE MODEL OF GOD 'S LAW . The hand will become the instrument of righteousness. On it will be written God's Word, viz. industry, honesty, restraint, generous kindness, helpfulness. God's Word will be our ornament. Instead of gold and jewels upon the forehead, "our adornment will be" modesty, chastity, cheerfulness, moral beauty. God's Name will be indelibly inscribed upon our foreheads. Oar domestic affairs will be ordered by the Divine will. We shall write his Word on the posts of our houses. Every home in which love dwells will be a temple. Order, active piety, frugality, peace, mutual service, will be the principles conspicuous in godly homes. And our municipal and political life will be conducted on the same line of obedience. Legislation, justice, taxation, commerce, literature, art, will all be consecrated to God's glory. As the flowers of earth send their fragrance heavenward, so from every act of ours a fragrance of homage should ascend to God.—D.
The peril of prosperity.
Secular prosperity is hazardous. Unless the ship have ample ballast in the hold, a strong gale, however favorable, will be likely to capsize the ship and bury her in the caverns of the sea. The greater our earthly abundance, the greater our need of religious principle.
I. WISE MEN INHERIT THE FRUIT OF OTHERS ' LABORS . Under the leadership of God, the Hebrews inherited cities which the Canaanites had built, and vineyards which the Amorites had planted. If we knew all the facts of the case, we should admire this as an act of righteous wisdom. We do know that the iniquity of the Amorites was a cup full to the brim. The Hebrews, with all their faults, were a superior race. Similar displacements have gone on in all the lands of the world. It is an instance of the " survival of the fittest." Redeemed men are destined to be the lords of the earth. The Church shall possess and rule the world. " All things are ours." This inheritance of Canaan, with its cities and cattle and wealth, ought to have produced a deep sense of gratitude. All the Hebrews enjoyed they owed to the bountiful hand of God.
II. SUDDEN PROSPERITY IS A SEVERE STRAIN ON PIETY . The sense of daily and hourly dependence upon God for material food is an advantage; it is a constant incentive to gratitude and faith. Poor human nature cannot bear much indulgence. Poverty is more conducive to piety than wealth has ever been. Hence our Lord chose a state of poverty as most suited to his mission. " How hardly shall they that have riches enter into the kingdom of heaven!" So long as men continue in the flesh, they prefer a visible God to an invisible. So they say to gold, "Thou art my god." To be singular in religious belief and practice is always an arduous effort. The example of others has always been a sore temptation. Unless we can persuade them by the three of our superior faith, they are sure to bias us injuriously. Our safety lies in a stalwart and fearless piety.
III. TO FALL FROM THE FAVOR TO THE FROWN OF GOD IS IMMEASURABLE AND COMPLETE . It would have been better for their peace and their reputation not to have inherited the land, than to be ejected from it again. It is a tremendous calamity, having been lifted high, to be thrown down. The effect of disloyalty among the Hebrews would not simply be a replacement in their former state; it would be destruction from the face of the earth. In the realm of morals, we cannot descend to a station we had occupied aforetime. If there is declension, retrogression, fall, it must be to a lower level than float we formerly held. The penalties imposed by righteousness are complete and remediless. We may well "stand in awe and sin not." It is perilous in the extreme to "try" God's patience—to make experiments on the long-suffering of God. Suddenly , he "whets his glittering sword, and his hand takes hold on judgment."
IV. HOPE IS AN INSPIRATION OF STRENGTH . Although Moses has addressed to them these cautions, and pointed out these perils, he will not think so meanly of them as to forecast their fall. He will cherish in his own breast the bright hope of their loyalty. He will call into exercise their own best principles and aspirations. He confidently predicts their wise and upward course, and sketches before their eyes their future greatness and security. Herein is wise generalship. If hope kindles her lamp in the human breast, all is not lost. This is Heaven's cordial for a fainting soul.—D.
The parental office.
In the Mosaic economy, the parental office is made prominent, and parental influence is pressed into service. All God's arrangements for training mankind dovetail into one another.
I. THE DUTY OF A PARENT TO PROVOKE RELIGIOUS INQUIRY . No greater folly can be perpetrated than the attempt to repress inquiry. Inquiry is the king's highway to wisdom, and who dare block it up? God loves to hear honest inquiry. To afford instruction is the delight of the Divine Spirit, but what instruction will be valued if no spirit of inquiry is awake? Some questions which we ask can never be solved; they are beyond the range of the human mind. Some questions God will not answer, because they are vain and useless. But honest questions, with a view to practical obedience, God delights to hear. You can do the young no better service than encourage their minds to inquire after religious facts. "What mean these things?"
II. THE DUTY OF A PARENT TO ANSWER FULLY CHILDREN 'S QUESTIONS . It is childish folly to attempt to conceal our lowly origin. There is no real disgrace in an obscure parentage. To have been formerly enslaved, or imprisoned, or oppressed, through man's injustice, is an honor, not a stigma of reproach. There is no real shame, except such as proceeds from wrong-doing. It will do us good, it will do our children good, to see the "rock whence we were hewn, the hole of the pit from which we were digged." It will foster humility, gratitude, contentment, trust. It will lead us afresh to adore the Divine goodness, and to count ourselves and our children the servants of this mighty God. Never let true Israelites forget that all they have they owe to God! Unto this state of happy privilege a Divine hand has brought us.
III. THE DUTY OF A PARENT TO OPEN UP GOD 'S BENEFICENT INTENTION . If any man is too indolent to investigate truth for his own sake, he may be provoked to do it for his children's sake. We should have such a firm conviction that every arrangement and command of God was "for our good always," that we can demonstrate it to our children. Our knowledge of God and of his practical dealings should be so broad and clear that we might see and feel that his care for our good was paramount. This is the first and loftiest end he seeks—not our enjoyment, but our good . Not to demonstrate his power, or his consistency, or his determination to conquer,—these are not his foremost aims, but "our good always." His costliest deed of condescension was the yielding of his Son to death. And where shall we seek the moving principle? In his own future glory merely? No! In his love for the world! Yet his glory, and man's real good, are but the separate threads that make one cord.
IV. THE DUTY OF A PARENT TO PROMOTE HIS CHILDREN 'S RIGHTEOUSNESS . "It shall be our righteousness, if we observe to do all these commandments." No more conclusive argument can parents use; no loftier end can they contemplate. To become righteous— this is to be the lofty ideal we set before our children. But commensurate with the grand acquisition must be the care that we promote it by proper and practicable methods. It is impossible for guilty men to regain righteousness by their own efforts or merits. But real righteousness is provided for us by the bounty of God, and is offered to us in Christ as a free gift. "He hath brought in everlasting righteousness, which is for all and upon all that believe." Our ambition for our children must be the highest—not that they be richly dowered, or learned, or placed in earthly rank, but that they may be internally and thoroughly righteous.—D.
HOMILIES BY J. ORR
Descending obligations.
I. CHILDREN WITH THEIR PARENTS ARE INCLUDED IN THE COVENANT . This has been a general principle in God's dealings with his servants. We have it affirmed, both in the covenant with Abraham ( Genesis 17:7-15 ) and in the later covenant with Israel ( Deuteronomy 29:10-12 ). It was signified in the rite of circumcision. The Israelitish child was regarded as within the covenant, a genuine member of the theocracy, till by a personal act of apostasy—if unfortunately it should be so—he severed himself from its blessings. Similar language is used of the children of Christian believers ( Acts 2:39 ; 1 Corinthians 8:1-13 :14). Received into the Church by baptism, they are recognized with their parents as interested in the promise; they are expected, on coming to years of discretion, freely to appropriate the obligations of the Christian life; and they are, in case of refusal, justly regarded as apostates from Christ.
II. THE STANDING OF CHILDREN IN THE COVENANT ENTAILS SERIOUS OBLIGATIONS ON THE PARENTS .
1. Religious instruction ( Deuteronomy 6:6 , Deuteronomy 6:7 , Deuteronomy 6:20 ; Exodus 13:8 , Exodus 13:14 , etc.). The children had not been personally at Horeb. They had not seen the mighty works of God in Egypt and the desert. It was the duty cf. parents to acquaint them with the history, and to instruct them in their duties.
2. Religious training , which is education in act, as instruction is education in word ( Genesis 18:19 ; Deuteronomy 21:18 ; Proverbs 29:15 , etc.).
3. Religious example . The parent is to be one who loves the Lord for himself ( Deuteronomy 6:5 ). The Word is to be in his own heart ( Deuteronomy 6:6 ). Only thus will he teach with effect. All this has its counterpart in the duties of Christian parents ( Ephesians 4:4 ; 1 Timothy 3:4 ; 2 Timothy 3:15 , etc.).
III. THE STANDING OF CHILDREN IN THE COVENANT ENTAILS SERIOUS OBLIGATIONS ON THE CHILDREN . Where parental duties had been fulfilled, the Israelitish child was under the most sacred obligations to choose and adhere to the God of his fathers, and to serve him in the way prescribed. There was in this no interference with freedom, for when God proposes covenant relations to a human being, while it is his privilege, it can never be aught else than his duty to accept them. In the Christian Church, a like obligation rests on the children of believers. The baptized child is bound to serve God, and, if properly instructed ( Matthew 28:19 ), it cannot evade the responsibilities thus laid upon it. Great is the guilt of a child brought up in a Christian home if wantonly it apostatizes.—J.O.
Deuteronomy 6:4 , Deuteronomy 6:5
The great commandment.
I. THE GROUND OF IT . A just view of God. The view given in Deuteronomy 6:4 is as comprehensive as it is sublime. It embraces two parts mutually complementary.
1. God ' s absoluteness and unity— "Jehovah one."
2. God ' s personal relation to Israel— "Your God." The two are combined:
3. In the covenant name— "Jehovah."
This, on the one hand, denotes God as the Eternal—the ever-living, the self-existent , and therefore self-consistent One. On the other, it gathers into its rich significance the love, and truth, and faithfulness of centuries of gracious revelation. It will not awaken love to God to think of him merely as absolute Deity. It is the discovery of what else is contained in the Divine essence; above all, the revelation of his love, grace, and covenant-keeping faithfulness, which attracts affection. While, without the revelation of God as one and absolute—exclusive, self-subsisting Deity—it would be impossible to raise the demand for love to the requisite moral height. In Jesus Christ the revelation of God reaches its highest point. Only the Son could reveal him in the fullness of his glory and love.
II. THE HEIGHT OF IT . It requires not merely that God should be loved, but loved with all the powers of our being, and with all the energy of these powers.
1. With clear intelligence —"mind".
2. With undivided affection ― "heart."
3. With entire self-surrender —"soul."
4. With strenuous energy —"might."
The right view of God is obviously presupposed in the command to love him. The command would be unmeaning as addressed to a polytheist, a pantheist, an agnostic, or even to a deist disbelieving in revelation. But this view of God being given, the demand, as obviously, could not be placed lower. God as Creator and Savior cannot accept a place in our affections lower than the supreme one. He will have this or none. It is due to our morally perverted state that this demand should ever be felt by us to be unreasonable. Pure beings would not feel it to be so. They would delight in the exercise of love to God, and find it natural and easy. The angels, Christ, the just made perfect, love the Father thus. Nor ought the height of this demand unduly to discourage us. Love to God is truly begotten, though not yet perfected, in every heart which has made choice of God as its supreme Portion, and cleaves to him with constancy. God has the ruling place in such a heart, and it needs but growth to raise our love to its required purity and vigor. What is left unattained on earth will be attained in heaven.—J.O.
Deuteronomy 6:6-9 , Deuteronomy 6:20-25
The religious education of children.
A matter much insisted on in these addresses (cf. Deuteronomy 11:18-22 ). We learn—
I. THAT THE RELIGIOUS EDUCATION OF CHILDREN IS GOD 'S WAY OF PERPETUATING VITAL RELIGION . Without this, religion would soon die out; with it, a holy seed will be kept up in times of greatest declension.
II. THAT THE RELIGIOUS EDUCATION OF CHILDREN DEVOLVES PRIMARILY ON THE PARENT . The Church, Sunday schools, etc; may assist, but nothing can relieve the parent from this duty, or compensate for his neglect of it ( Ephesians 6:4 ; 2 Timothy 1:5 ).
III. THAT THE RELIGIOUS EDUCATION OF CHILDREN IS TO BE CONDUCTED WITH GREAT CARE AND FAITHFULNESS .
1. Very diligently ( Deuteronomy 6:7 ). It is to be gone about most painstakingly and systematically. "In thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up." There is need for specific teaching at regular times, but the text indicates a broader view of this part of parental duty. An element pervading the whole life, blending with all occupation, insinuating its pleasant influence in all our intercourse with our children.
2. Very particularly ( Deuteronomy 6:21-25 ). A specimen is given of the careful instruction parents are to study to impart.
3. Taking advantage of a child ' s natural curiosity ( Deuteronomy 6:21 ). The principle of curiosity is strong in children. It early manifests itself in reference to religion. The Bible, with its delightful variety of story, parable, proverb, etc; is peculiarly adapted for the instruction of the young.—J.O.
Deuteronomy 6:8 , Deuteronomy 6:9
God's words to be valued.
The usages to which allusion is made suggest—
I. THE DUTY OF A HIGH VALUATION OF GOD 'S COMMANDS . Only precepts highly valued would be treated as described.
II. THE NECESSITY OF TAKING MEANS TO SECURE THE KEEPING OF GOD 'S COMMANDMENTS IN REMEMBRANCE . We may keep the injunction in spirit:
1. By frequent reading of Scripture ( Psalms 1:2 ; Psalms 119:11-16 ).
2. By frequent converse with others ( Malachi 3:16 ).
3. By frequent recalling of God's words to our thoughts ( Hebrews 2:3 ).
4. By the use of such expedients as experience suggests—a privately, marked Bible, etc.
III. THE IMPORTANCE OF CARRYING GOD 'S COMMANDMENTS INTO EVERY DETAIL OF LIFE . Hands, eyes, doorposts, etc.-our working, seeing, home occupations, etc.—J.O.
The creature displacing the Creator.
I. THE PRONENESS OF THE HEART TO ADMIT THE WORLD INTO GOD 'S PLACE . ( Deuteronomy 6:12 .) The tendency is universal. A result of the Fall, in subverting the original constitution of man's nature. That result twofold:
1. In giving to the worldly and sensuous principles in the soul an undue predominance; while:
2. Destroying that love of God, and sense of dependence on him, which would counteract their operation. There may be no "going after other gods" in the sense of Deuteronomy 6:14 , yet the first commandment may be broken by making the world itself our god—giving it the place of the true God in our affections. The principle of worldliness usually operates secretly. The heart is "secretly enticed," does not perceive the progress of its declensions ( Hosea 7:9 ), fights against the admission of it (Re Deuteronomy 3:17 ).
II. THE PECULIAR CONNECTION OF THIS TEMPTATION WITH PROSPERITY , ( Deuteronomy 6:10 , Deuteronomy 6:11 .) Not, indeed, so peculiarly connected with it, but that the poor man may fall into the same snare. But riches unquestionably constitute a temptation which few succeed in resisting (cf. Deuteronomy 8:11-19 ; Proverbs 30:8 , Proverbs 30:9 ; Matthew 19:22-27 ; 1 Timothy 6:9 , 1 Timothy 6:10 , 1 Timothy 6:17 , etc.). The temptation is the greater:
1. If worldly possessions are very abundant ( Deuteronomy 6:11 ).
2. If the prosperity, is sudden ( Deuteronomy 6:10 , Deuteronomy 6:11 ).
3. If it is freely enjoyed ( Deuteronomy 6:11 )—"hast eaten, and art full" ( Deuteronomy 8:10 ).
III. THE SAFEGUARDS AGAINST THIS TEMPTATION . There are safeguards. Bible examples show that riches may be used with glory to God, happiness to self, and good to mankind (Abraham, Joseph, Job, Daniel, etc.). Among the foremost we would place the cultivation of a thankful spirit (cf. Deuteronomy 8:10 )—the remembrance of God as the Giver of what we have; also the remembrance of God's past mercies to us ( Deuteronomy 6:12 , Deuteronomy 6:13 ). Other safeguards are:
1. Serving God with our possessions ( Deuteronomy 6:13 ). The serving will include serving with our wealth, using what he has given for his glory, as good stewards, and not luxuriously and wastefully spending all on self ( Luke 12:15-21 ).
2. Making public acknowledgment of God ( Deuteronomy 6:13 ). The spirit of this command is kept by being willing, on all proper occasions, boldly and without shame to avow God to be our God. The man of wealth who will do this is carried at one stroke above half the dangers of his position.
3. Non-conformity to the world ' s ways ( Deuteronomy 6:14 ). It is not easy to avoid being led away by fashion, love of appearance, social custom, etc. The good man will beware of the snare, and keep aloof ( Romans 12:2 ).
IV. THE PENALTY OF YIELDING TO THE TEMPTATION . ( Deuteronomy 6:15 .) God's wrath is kindled and destroys the transgressor.
1. He is destroyed spiritually .
2. He may be temporally ( Psalms 37:35 ; Psalms 73:18 , Psalms 73:19 ).
3. He will be eternally . —J . O .
Tempting God.
Wealth has its temptations; so has poverty. It incites to unbelieving murmurs, and to a spirit called here "tempting the Lord."
I. THE NATURE OF THIS SIN . The peculiarity of it deserves to be carefully studied. It is apt to be taken for granted that "tempting God" means simply provoking him to anger. This, however, is a sense of tempting scarcely applicable to the Divine. God can be provoked to wrath, but he is not "tempted" thereby ( James 1:13 ). "Tempting," in the sense of the text, means "putting to the proof," "imposing tests." Professor Tyndall's famous proposal of a prayer test would have fallen under this description. That this is the right view of the sin is plain from the narrative, and from allusions in the Psalms. "They tempted the Lord, saying, Is the Lord among us or not?" ( Exodus 17:7 ). "They tempted God in their hearts … they said, Can God furnish a table in the wilderness?" ( Psalms 78:18-20 ). In this view of it the appositeness of the Savior's quotation of the passage becomes more obvious ( Matthew 4:7 ).
II. THE OCCASION OF THE SIS . A result of the want of food and water. Poverty suggests this class of doubts, and inspires the thought of putting God to some test of his faithfulness. But the temptation may originate in other causes—in intellectual doubt, in a sign-seeking spirit ( Matthew 16:1 ), in downright presumptuousness.
III. THE EVIL OF THIS SIN .
1. Its root of unbelief . It is a "limiting of the Holy One of Israel" ( Psalms 78:41 ).
2. Its querulous impatience . Instead of trusting God, waiting upon him, and seeking light and help in a proper spirit, it flies in God's face, accuses him of unkindness, and complains of his injustice.
3. Its daring presumption in presuming to lay down rules to the Almighty, to which he is required to conform. God brings us into situations of trial, not that we may apply tests to him , but that he may test us—test our faith, our patience, our humility. For those who come successfully through the trial there is the great reward of having dark things at length cleared up, and of being purified and strengthened by the struggle. Failure, on the other hand, exposes to severe chastisements.—J.O.
Our righteousness.
As contrasted with Pauline sayings, the text is an illustration of the maxim, "On the outside of things look for differences, on the inside for likenesses" (Hare). The form is that of the Law, the spirit is that of Christ, whose gospel is the key to the Law's utterances.
I. A REQUIREMENT WHICH ONE ONLY , VIZ . CHRIST , HAS PERFECTLY FULFILLED . "This is the name whereby he shall be called, the Lord our Righteousness" ( Jeremiah 23:6 ). He "is the end of the Law for righteousness to every one that believeth" ( Romans 10:4 ). How? In the strictly legal, as in the strict ideal sense, righteousness requires an absolutely perfect fulfillment of every one of God's commandments. The Jewish covenant required no less. The Jews were to live in their righteousness, i . e . in perfect keeping of the whole Law. But in point of fact, no Jew ever rendered perfect obedience. In many things, like others, he offended, and the covenant footing was only maintained through daily pardon of daily offences. Christ is our Redeemer from the curse thus entailed by transgression ( Galatians 3:13 ). As the Lord's righteous Servant, and Fulfiller of the Law, he has implemented the condition of acceptance in such a way that his obedience carries with it results to others as well as to himself ( Romans 5:17-21 ). In him the believer is justified. He claims him as the Lord his Righteousness. Christ has for him at once fulfilled the Law's precept, and abolished its penalty. Sinful in himself, in Christ his sins are covered, and justification is obtained ( Romans 3:22-27 ; Romans 8:1-4 ; 1 Corinthians 1:30 ; 2 Corinthians 5:21 ).
II. A REQUIREMENT WHICH BELIEVERS IS CHRIST ARE ENABLED TO FULFILL , THOUGH IMPERFECTLY , YET ACCEPTABLY . The utmost that the Jew could render was that imperfect but sincere obedience which is still the mark of the true believer. The believer's duty is to render a perfect obedience; his privilege is that, falling short of this, his sincere though faulty obedience will be graciously accepted for the sake of Christ. In harmony with his calling, it was to be the Jew's aim to realize the righteousness which the Law set before him. But in his inability to do this the weakness of the Law revealed itself, and in contrast with this weakness ( Romans 8:3 ) is the power of the gospel, enabling the believer to triumph, and to bring forth fruit unto holiness, the end of which is everlasting life ( Romans 6:22 ). This also is a "righteousness of faith," as springing from faith, and rendered possible through it. It is his righteousness, yet in a deeper sense not his, but Christ's, for it is the work of Christ living in him ( Galatians 2:20 ). It is not the ground of acceptance, but a result of it; not a title to heaven, but meetness for it. It is itself a gift of grace, part of Christ's salvation ( Matthew 5:6 ; Ephesians 5:9 , Ephesians 5:10 ; Philippians 2:12 , Philippians 2:13 ; 1 Peter 2:24 ; 1 John 3:7-10 ; with Romans 6:1-23 ; Romans 7:1-25 ; Romans 8:1-39 .).—J.O.
HOMILIES BY R.M. EDGAR
The essence of the Decalogue is love.
Moses here applies the Decalogue to their present circumstances. He wishes them to enter Canaan in an obedient spirit. He knows that the well-being of the commonwealth depends upon it. To assist them in the understanding of the Law, he sums it up in one all-embracing principle of love. God as the supreme object is to receive the homage of the entire nature of man.
I. MOSES INSISTS ON THE UNITY AND ABSOLUTE CHARACTER OF GOD . This would distinguish Israel from the polytheists around them. "Jehovah our Mighty One is one Jehovah"—the uncaused, self-existent One in his absolute unity and strength. All perfection is thus briefly attributed to him.
II. GOD CAN BE THE OBJECT OF LOVE . His unity is not an unsocial thing. Within his being there are social qualities demanding, and from all eternity receiving , satisfaction. Hence we believe in what Jon. Edwards called a "social Trinity." Our social nature is the reflection of God, since we were made in his image. His unity does not imply that in the by-past eternity, before anything was made, he was alone. It was the fellowship of "Father, Son, and Holy Spirit"—three Persons in the one Godhead. The Trinity makes God lovable, for it is the condition of the satisfaction from all eternity of his social qualities.
III. GOD DESERVES THE LOVE OF OUR WHOLE BEING . Heart, soul, and might are to be enlisted in this service . Our love to him should be intellectual and also emotional; it should be passionate and strong; an all-embracing energy of our nature.
All our faculties are appealed to by the Divine nature.
1. Our understanding is enlisted by God as the Infinite Mind . All our intellectuality finds its counterpart and culmination in the infinite intellectual powers which God possesses and exercises. We rest upon his superior intellectual power.
2. Our affections are enlisted by God as the Fountain of affection . God is a Heart of unspeakable tenderness as well as a Mind of infinite grasp. And so he elicits the love of the heart as well as of the mind.
3. Our will is swayed into passionate devotion by God as the Infinite Will . If the spectacle of will in resistless benevolence commands the homage of our powers, then God entrances our whole will-power into passionate devotion.
4. Our strength is enlisted by God as the embodiment of vital energies and powers in their highest form. So that as a matter of fact, God fits into every fold of human nature and elicits its loving and adoring homage.
IV. LOVE MAKES LAWKEEPING DELIGHTFUL . The Law is not a pain to any who love the Lawgiver. Love is the essence of true loyalty. It makes service freedom. It is this which we must cultivate daily, and then life becomes delightful.—R.M.E.
Family training is to propagate the Law.
The Law has as its essence love. In the family, love's home and circle, this Law is to be propagated. And here we are to notice—
I. PARENTS ARE TO IDENTIFY THEMSELVES WITH GOD 'S CAUSE . The Jews were directed to wear portions of the Law upon their persons. This is the sign of identification with it in a rude age. The idea is parental profession , a glad identification of themselves with the Lord's cause.
II. THE HOME IS ALSO TO BE CONSECRATED AS A GODLY HOME . God's Law was to be written on the posts of the house and on their gates. This, like the last, meant the identification of the house with God's cause. Now, there is as much difference between an ungodly home and a godly one as between an unconverted person and a converted one (cf. Pressense's 'La Famille Chrenenne,' a most admirable course of sermons).
III. THE CHILDREN ARE MANIFESTLY MEANT TO BE THE COMPANIONS OF THE PARENTS . The little ones are to have their parents' society at home and abroad, at morning and night ( Deuteronomy 6:7 ). The mistake made by many parents is not making themselves sufficiently companionable. It is companionship that after all determines the bent of children.
IV. THE HOME TRAINING IS TO BE RELIGIOUS . God's Law is to be brought, in, morning, noon, and night, as the great interest. Of course, if parents are to do this as God intends, his Law must be a great personal interest to themselves. They must delight in it and love it, and make it a matter of study continually.
V. AMID THE SECULARITIES OF EDUCATION THE HOME MUST BE THE MAINSTAY OF RELIGION . With the parent the responsibility of training and interesting the children in religion eventually rests. To the well-ordering of Christian homes, Church and State must alike look as the last refuge. The adjustment of rival interests in education is well-nigh impossible, and so it becomes all the more needful that the home should be made to supply the religious element, whatever course educational arrangements and legislation may take.
VI. PROSPERITY MUST NOT ENGENDER ATHEISM . This is the warning here given to Israel. God might be forgotten amid the success and prosperity of Canaan. For it is prosperity, not adversity, which as a rule engenders atheism. The prosperity of the prodigal led him away to the far-off land of forgetfulness of God, while his adversity brought him back ( Luke 15:11-32 ).—R.M.E.
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