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*     MAY    5    1900       * 


Divisian   JSi)  I  \  1D 

Secii>  .^"P^ZZ- 
No Q. 


THE 


PrCitchcr'^3  dTomflcte  ^omilctical 

COMMENTARY 


ON   THE 


OLD    TESTAMENT 


(ON   AN    ORIGINAL    PLAN) 


Mith  (Critical  anb  ^xplanatorn,  <i\otcs,  luliircs,  etc.,  etc. 


BY 


VARIOUS      AUTHORS 


LONDON : 
RICHARD    D.    DICKINSON,    FARRINGDON    STREET 

1887. 


HOMILETICAL    COMMENTARY 


ON  THE  BOOK  OF 


DEUTERONOMY. 


WITH     CIUTKAL     ANlJ     EXPLAXATOEY    XOTES.     IXDJCES,     Etc.,     Etc. 


BY 


REV.      JAMES      WOLFENDALE. 


T.ONDOX  : 

RICHARD    D.    DICKINSON,    FARRINGDON    STREET. 

1887. 


London : 
Printed  by  Dakling  &  Son, 
Minerva  Steam  Printinu  Oi-fice 
31,  Eastcheap    E.g. 


INDEX. 


I.     GENERAL    SUBJECTS. 


Aaron's  death.  1 7'.» 

Activity.  17!) 

Adultery.  120 

Address,  a  farewell.  3(J5 

Accursed  of  God.  281  :  a  tree,  281 

Affection,  power  of  seductive.  2 1 1 

Affliction  a  furnace.  94.   101  ;  blessinj^-s  of. 

96  :  chastisement.  160.  393 
Agency,  lay.  67 
Altar,  stone,  321.  322 
Alternative,  solemn.  196 
Abominations,  heathen,  avoided.  2.">7 
Ambition.  29 
Amen,  meaning-  of,  321 
Amanuensis,  the  faithful.  373 
Amorites  dispossessed.  102 
Amalek.  doom  of.  310.  311 
Animals,  clean  and  unclean,  218.  224 
Anger,  divine.  38.").  387 
Armies,  defective,  .-)72 
Apostasy  punished.  9(i 
Apparel  interchanged.  284 
Arrows  of  G-od.  387 
Assembly,  a  solemn.  237 
Assher.  fulness  of  blessing.  410 
/Esthetics,  religious,  287,  289 
Authoritj',  parental,  280 

Battlements,  making,  28(! 

Benevolence,  G-od"s.  294 

Beginnings,  small.  316 

Beneath  and  above.  336 

Benjamin,  the  beloved,  4o3 

Bible,  i^reserved.  8,  91  :  conflicts  of.  .-)7 : 
honoured.  7() :  a  family  book.  13.").  161, 
369  :  rule  of  life,  194  :  religion  of.  140  : 
in  national  history.  91.  369  :  method  of 
spreading,  369  ;  publicly  read.  370 

Blessings,  great.  217:  divine.  332  ;  wonder- 
ful. 332,  and  cursings.  323 

Blood,  sacred,  204  ;  prohibited.  205  ;  spilt. 
233 

Birds,  cared  for,  285  ;  nests  of.  285  ;  wavs 
of.  291 

Blindness,  judicial,  338  ;  spiritual,  349 

Boaster,  impious,  352 

Bread,  unleavened.  237 

Bush,  dweller  in.  409 

Cattle,  stray,  284 


Camp,  sanctity  of.  295 

Canaan,  conquered.   152  ;  a  good  land,  160, 

165  ;  introduced.  164, 170  :  distinguished, 

193  ;  land  of  promise,  196 
Choice,  important,  195  :  alternative.  361 
Children,  blessings.  23  ;  cared  for,   71  ;  an- 
cestors of.  76  :  good.  115  :  questions  of. 

142  ;  trained.  198  ;  duty  of.  329 
Church,  the   Christian,  reputation  of,  214  ; 

duty  to  poor.  229 
Charity  and  prayer.  317 
Chastisement.  198 
Cleanliness,  295,  296,  298 
Circumstances,  Divinely  thought  of,  222 
Congregation,  exclusion  from.  293 
Conflicts,  life's,  366 
Conquest,    of    kings,    83  ;     territories.    84  ; 

foreign,  341 
Commandments,   10().    129,   142  ;    kept.   183  ; 

perfect,  207 
Commerce.  Christian,  309 
Courage,  11,  270 
Controversies,  decided,  248 
Consecration  renewed,  350 
Covetousness,  121 
Covenant,   in   Horeb.    106 ;    merciful,    155 ; 

renewed,  349,  319 
Crimes,  abominable.  329  ;  unknown,  276 
Conspirators  overthrowm,  189 
Curse,  turned  into  blessing,  294  :  threefold. 

336  ;  upon  condiict.  197,  214 
Customs,  wordly.  21(') 

Dathan  and  Abiram,  189,  198 
Dan.  activity  and  conflict,  410 
Day.  memorable,  166,  318 
Danger,  recognised.  12 
Decision,  195 
Deception,  cautioned.  193 
Devotion  and  daily  life.  317 
Desire,  unlawful,  119 
Death,  near,  63  ;  a  sleep.  372 
Destiny  reached,  9 
Delay  and  discipline.  72 
Deeds  and  woi'ds.  124 
Dew.  378.  896 

Discipline.  Divine.  158  :  in  life.  188  :  need- 
ful. 279  ;  national,  318 
Divine  law  and  conduct,  387 
Diet,  laws  of,  205,  207 


INDEX. 


Divorce,  law  of,  300.  3ul 

Disobedience,  penalty  of.  S:U 

Dishonour,  filial,  32.") 

Disappointment,  parental.  339 

Distress,  elements  of.  338 

Dulness.  spiritual.  348 

Duty,  urfrent,  14  :    performed.  38.  159.  414  : 

enforced.  65, 395  ;  simple,  359  ;    delayed, 

67.  351  :  conscientious.  224  :  moral  and 

positive.  289 
Drunkenness  and  gluttony.  282.  35(1 
Edomite  and  Eg-yptian.  294 
Enemy,  routed,  334 
Encourag-ement.  52.  69  :  divine.  81  :  of  duty. 

150 
Egypt  remembered.  112.  and  Canaan.  19U 
Evil,    steps   of.    34  ;    inducements   of.  212  : 

great.  344  ;  known  to  God.  373 

Failure,  41 

Faith,  power  of.  52.  53 

Fear  of  God.  end  of  commandment.  131  : 
foundation  of  religion.  143 

Fears  anticipated,  152  ;  forbidden.  271  :  an- 
tidote to.  367 

Feasts.  Jewish,  24.  245  ;  three  great.  241 

Favour,  divine.  167 

Feet,  sliding.  392 

First  fruits,  feast  of,  240 

Firstborn,  dedication  of.  231.  232 

Folly,  human,  reproved.  388,  389 

Food,  animal.  204 

Forgetfulness,  cautioned.  162,  164 

Flock,  the.  237 

Flight,  without  safety.  262 

Freedom,  232,  233 

Friendship.  212.  215 

Fringes,  289 

Fruitfulness.  43 

Gad,  leadership  and  valour.  408 

Garment,  mixed.  288 

Gain,  worldly,  13  ;  unholy.  298 

Gatherings,  three  annual,  241 

Gifts,    attained,    78  ;    God's.    315  ;    use    of 

common.  316 
Gleaming,  divine  ordinance.  305 
God,  word  of,  16;    benigsity.  21;  walking 

with,  28  ;   forgotten,  136.  143,  212  :   a 

refuge.  46.  59  ;  helper.  15,  53  ;  known, 

48,377;  tempted,   138;  provoked,  169; 

no  respecter  of  persons,  183  ;  in  history, 

334  :      omniscient,     60  ;     seeking,     97  ; 

attributes.  376  ;    government   of,    109  ; 

unity    of.     133;      a    rock,    379;     our 

Father.  379 
Goodness,    God's,     57  ;     amidst    evil,    60 ; 

hiiman  obligation  to  divine,  180 
Godliness,  marks  of,  211 
Government,  moral,  183  ;  just,  243 
Goods  lost,  restored,  284,  286 
Grace,  preserving,  258  ;  in  redemption.  382 
Guilt,  detected  and  punished,  246,  306 

Habitations,  divinely  fixed.  213:  dedi- 
cated. 271 

Hanging.  282 

Heaven.  103  ;  upon  earth.  193  :  typified,  241  : 
God's  storehouse.  334 


Heart,  turned  from  God,  352  ;   and  hand 

229  ;  circumcised,  358 
Happiness  of  Israel.  413 
Heroism,  572 
Help,  divine  in  life.  314 
History,  personal.  95  ;  wonderful,  141 
Home,  charity,  222  ;  partiality,  280 
Horeb,  168  ;  son  of.  170.  175 
Horses.  251.  269 
Holy  life,  influence  of,  421 
Humanity,  principles  of,  326 
Human  life,  under  divine  inspection.  387 

Idols  destroyed,  173,  203 

Idolatry,  dangerous,  93.  247  ;  warnings 
against.  95.  373;  snares  of,  154,  324; 
forbidden.  145.  244,  326 

Ingratitude.  48  :  of  God's  people.  379 ; 
Israel's.  384 

Iniquity,  future  punished,  392 

Injustice,  men  of,  325 

Inheritance,  gained,  148,  313  ;  Levi's,  179  ; 
prepared.  179  ;  future.  203 

Intercession,  a  great.  171  :  prolonged.  174 

Inscriptions.  329 

Insult,  shameful.  311 

Instruction,  important,  376 

Israel's,  prosperity.  21  ;  charge  to  Esau  and 
Moab,  73  ;  to  Ammonites.  76  ;  help.  77. 
78 ;  God's  inheritance.  94  :  chosen, 
people,  149,  149  ;  ministers  of  destruc- 
tion, 148  ;  exalted,  146  ;  rejected.  338 

Joshua,  nominated,  84,  86  ;  leader.  366,  368, 
374,  421  ;  with  Moses,  370 

Jews,  misery  of,  339  ;  a  proverb,  340 

Jordan  crossed,  85 

Joy,  social  and  sacrificial,  224 

Journey,  a  happy,  333 

Joseph,  plenty  and  power.  404  ;  a  type  of 

Christ.  409 
Judges,  duties  of.  31,  33  ;  character.  32,  35  : 

chosen,  66 
Justice,  administration  of,  243.  244 
Judah,  or  supremacy,  401 
Judgment  day.  184 

Kings,  choice   and  duty   of.  250 ;    earthly 

under  the  Heavenly.  251 
Kingdom  formed.  398 
Knowledge,  scriptural.  355 

Law.  spiritual.  77 ;  obeyed,  89  ;  magnified. 
91  ;  forgotten.  92 ;  majesty  of  God's, 
121.  399;  terrible,  125;  fiery,  400; 
broken,  327  ;  penalty,  330  :  demands  of, 
327,  361,  372  ;  method  of  preserving, 
134  ;  reasonable,  183  ;  special,  296  ; 
social,  303  ;  harvest,  304  ;  mosaic,  307 

Labour,  rights  of.  307 

Landmarks.  32(i :  removed.  264 

Leader  chosen.  366 

Legislation,  Mosaic,  280.  284.  289.  301 

Levites,  206  ;  service.  401 

Lending  and  borrowing.  229 

Leprosy,  plague  of.  303 

Liberality.  228 

Light  craved.  259  :  God's.  400 


INDEX. 


Life,  individual  valued,  278  ;  human  sacred, 
301,  116.  2i7.  2(i3  :  God's  care  of.  74  ; 
end  of  natural.  74  ;  retrospect,  157,  159  ; 
Christian,  58  ;  pure,  290  ;  social,  dark- 
ened, 291  ;  blemished,  233  ;  pilgrim,  240; 
devotion  and  daily.  317  ;  in  suspense, 
345;  course  of,  197;  a  weary.  346; 
Godless,  gives  no  repose,  345  ;  pathways 
of.  362  ;  chosen,  363 

Love,  force  of,  186,  ?63  ;  God"s.  40() 

Lost  restored,  284 

Lusts,  fleshly,  44 

MagistbaTES.  duties  of,  214 

Majesty  of  God's,  412 

Ma  rriage  sanctity.  116.  300  :  law  of  Levirate, 

307 
Meeting,  a  solemn,  37() 
Methods  of  human  training,  349 
Mercy,  recollection  of  past.  380.  and  wrath, 

274 
Memory,  good,  152  ;  helpful.  158,  244  ;  want 

of,  304 
Men,  wise,  29 ;    good,  38 ;   godless,  50 ;    in 

Christ,  53  ;  warlike.  76  ;  selfwilled,  77, 

78;    gigantic,    170;    valued,    229;    de- 
moralised. 390 
Meditation,  102 
Ministers,  called,  255  ;  service  of.  255.  256  ; 

blessings,  404 
Moral  character  and  material  prosperity,  191 
Morality,  trade  in.  308 
Mountains,  climbing.  419 
Moses,    words    of.    10 ;     first    address.    15  ; 

character,  20  ;  work,  25,  28  ;  charge  to 

judges.  34  ;   power  of,  47  ;    prayer,  85  ; 

mediator.    109.    123;     honoured.    128; 

eminent,  400  ;    prophet  like  unto.  258  ; 

last  discourse.  393  ;  sins.  395  ;  last  days. 

394;    on   Xebo.  395;    death,    418.    420; 

burial.  417;    man   of   mountains.    419; 

none  like.  421 
Murder,  forbidden,  115  ;  nature  of.  129.327: 

unknown.  276  ;  expiation  of.  277 
Murmuring.  48 
Monuments,  321.  322 

Name,   glorious   and   fearful.  341  ;    divine, 

344  ;  dishonoured.  386 
Nations,  vicissitudes  of.  75,  80  ;  preeminent. 

90  ;    dispossessed.    102  ;     divided.    383  ; 

honoured,  185  ;  cut  off,  207 
Nature,  under  God's  control.  339  ;    worship 

of,    94  ;    a   source   of   instruction.  123  : 

subservient  to  God's  purposes,  190 
Naphtali,  satisfaction  of.  410 
Night  and  its  teachings.  59 
Numbers,  seductive  power  of,  213 

Obedience,  inducements  to.  99.  161  ;  bene- 
fits of.  102.  149.  194;  perfect.  128; 
aspects  of,  185  ;  ready,  318  ;  importance 
of.  394  ;  loyal  way  to  national  prosperity, 
194 

Obligation,  parental.  134 

Offences,  capital.  265 

Offerings.  242 

Og.  conquered.  82.  87  :  bedstead  of.  S3 

Organization.  22 


Oracles,  heathen,  359 
Ordinance,  the  appointed,  237 
Oppression,  restraints  of.  227 ;  classes  liable 
to,  304 

Paths,  forbidden,  137 

Patriotism,  87,  384 

Past,  a  glorious,  305  ;  memory  of.  25  ;  dis- 
honoured, 55  ;  revised,  65,  80,  157  ;  days 
of.  98  ;  lessons,  147  ;  remembered.  302 

Passover,  235 

Parents,  despised,  326  ;  honoured  326 

Peace,  275 

Pentecost,  day  of,  239 

Perfection,  Christian,  258,  260 

People,  miserable,  153  ;  stiff  necked,  172  ; 
enslaved,  175  ;  holy,  223  ;  God's,  256  ; 
a  disheartened,  367 

Pity,  without,  264  ;  and  justice,  267 

Pillars,  memorial,  321 

Philantrophy,  national,  242 

Place,  the  chosen,  202,  207 

Plagues,  the  seven,  336 

Poor,  considered,  228  ;  claims  upon  rich,  229 

Poverty,  232 

Power  abused,  35,  307  ;  of  God  in  affliction. 
337  ;  of  suffering,  338 

Prayer,  achievements  in,  177  ;  of  Ed.  VI.  260  ; 
patriotism  and,  317  ;  reverence,  318 

Presumption,  71 

Priests,  ofiice,  179 ;  duties,  254  ;  mainten- 
ance, 254  ;  inheritance.  256  ;  holy,  403 

Primogenitiu'e,  rights  of,  279,  280 

Progress,  71 ;  faithful  obedience,  way  to.  195 

Providence,  70  ;  retributive,  78  ;  mysterious. 
82.  94:  twofold.  108;  law  of.  153: 
watchful.  222 

Proposal,  heavenly,  67 

Prospect,  a  dark.  371  ;  a  charming.  418 

Principles,  important,  333 

Prophets,  false,  209,  259  ;  mission  of,  260 

Prosperity,  spiritual.  67 :  danger  of  tem- 
poral, 161,  130,  386 

Pui-pose,  40  ;  unrealised,  70.  263 

Piu-ity,  iDodily,  121  ;  moral,  295 

Punishment,  witnessed.  248  ;  natioiml.  337 

Rain,  193,  198,  379 

Redemption  of  God's  xieople.  236 

Recollection,  important.  303 

Rebellion,  consequences  of.  47,  71  ;  grievous. 
173  ;  and  ruin,  342 

Refuge,  cities  of,  100.  102.  261 

Religion,  pleasiu'es,  10.  42  ;  nature,  51  ;  re- 
quirements, 56;  home,  113;  practical, 
159  ;  true,  125,  316  ;  of  inquiry,  140  ;  of 
temper,  114  ;  and  material  prosperity, 
152 

Reputation,  346 

Release,  year  of,  226 

Requirements,  divine,  132 

Responses  and  curses,  323 

Retribution,  and  national  defection,  353.  44. 
267 

Rest,  way  to,  70  ;  a  future  inheritance.  2<  i3 

Retaliation,  law  of,  266 

Repentance,  358  ;  true.  359 

Return  to  God,  357,  364 

Reuben,  or  blessings  of  existence.  401 


JNDEX. 


Reveng-e,  self,  392 

Ri-rhts.  civil,  297  ;  varied  l"J8 

Rijrhteousness.  rewards  of.  Gl 

Sacrifices,  vicarious.  (J2  :  blemished.  24G 

Sabbath  keeping'.  Ill 

Saint,  a  sleej)iug\  4 lit 

Scene,  unlawful.  .S2-i  :  wonderful.  'd'H 

Service,  rewarded.  (iU  :  faithful.  91  ;  Grod's, 
1!17,  371  ;  principles  of.  138  ;  dis- 
tinjiuished.  178;  joyful.  341;  Levites, 
179  :  commanded,  197  ;  perpetual.  230 

Servitude,  of  man.  34U 

Secrets,  divine.  3.")4  :  things.  3.>i; 

Security,  carnal.  3o2 

Seed,  mixed.  288  ;  divers.  289.  287 

Sihon.  12  ;  destroyed.  77 

Sins.  71  ;  remembered.  1G8  :  greivous.  170; 
Aaron"s.  172  :  dreadful.  193  ;  pre- 
sumptuous. 2.)U :  secret.  324  ;  dangerous. 
4 03  :  and  sufifering.  33.') 

Similitude,  royal.  381 

Snares,  warned  against.  2oG 

Slaves,  liberated.  229.  232 

Slander.  292 

Society,  welfare  of.  249 

Soldiers,  bearing.  29G 

Son.  a  rebellious.  28(( 

Song,  for  a  people.  372.  374 

Solicitude,  divine.  12G 

Sorrows,  worldly.  217  ;  triple.  34.") 

Spots,  of  God's  children.  379 

Spies,  conduct  of.  49 

Spirit.  Holy,  first  fruits  of.  24o 

Storm,  the  pitiless.  33G 

Strongholds,  confidence  in.  34 1 

Stranger,  love  to.  184,  18.5  :  object  of  pitv. 
328 

Strength,  equal  to  day.  4 1 1 

Success,  law  of,  41  ;  delayed.  52  :  secret  of. 
79  :  philosophy  of.  163  ;  worthy.  420 

Summer,  sermon  for.  407 

Supremacy.  God's  over  afl:'ection.  lOG  ; 
worship.  107  ;  and  lips,  110 

Supplies,  divine,  164 

Tabernacles,  Feast  of.  240 

Tables,   broken.   172;     God's   provision    for 

man's.  218,  220 
Teachers,  true.  128 
Thing,  the  cursed,  1.53 
Time,  claimed  bv  God.  108 
Tithe,  law  of.  223.  32() 
Tong-ue.  governed,  118 
Trade,  customs  of.  311 
Training.  Divine.  383 


Trials.  26 

Trees,  fruit,  preserved.  273 
Truth,   important.    149 ;     God's   kept.    192  : 
searched.  247 

Unbelief,  its  nature.  55.  ^'6  ;  consequences. 

57.  69 
Unclean,  touching^.  218 
Uncleanliness.  sins  of.  32G 
Unfortunate  protected.  302 
Union,  national.  239  :  blessings  of.  4oG 
Usury.  297.  298 

Vengeance  stored  up,  391 
Victory,  of  Jahaz.  78  ;  a  famous.  83  ;  condi- 
tions. 29G 
Visitations.  Divine.  108 
Visions,  unrealised.  416 
Vocation,  high.  258  ;  of  God's  people,  256 
Volume,  the  inherited.  368 
Vows.  298.  299 

Walking,  careful.  127  :  true.  128  ;  after  God. 

211 
Warfare.  Chi'istian.  55,  269 
War.  a  first.  77 ;  righteous.  268  :  exemptions. 

270  :  method.  272  :  exterminating.  275  : 

Old  Testament.  275 
Warnings  to  posteritv.  353 
Wavs  of  life.  139 
Wealth.  165 
Weeks,  feast  of.  238 
Witnesses.  70:  false.  118.  226;    heaven  and 

earth.  3G3.  377 
Wisdom,  marks  of,  388 
Wilderness,  journey.  36.  37 
Women,  captive.  279  :  rigrhts  of.  301 
World,  nonconformity  to.  137  ;    God's  rule 

over.  391  :  homage  to  moral  worth.  332. 

334 
Wonder.  346 
Word,  heard.   133  :  authority.  249  :  as  dew. 

378  ;  written.  252  :  a  little,  324 
Works,  good.  51  :    reward.  19  :    abilitv  for. 

20;  systematic.  221 
Wormwood  and  sin.  352 
Worship,  spiritual.  108:  image.   llU:    laws 

of.  200  ;  blessings  of  public.  202  :  jov- 

f  ul.  204 

Year.  Sabbatic.  231  :  three  times  in  a.  242 
Young-,  life  and  death  set  before.  363 
Yoke,  unequal.  288 

Zebulox.  or  business  and  worship.  405  ;  and 
Issacar,  406,  407 


II.     QUOTATIONS   AND  CHOICE  EXTRACTS 
FROM    AUTHORS. 


Adam.  103 

Abbott.  87 

Addison.  14.  41.  42.  80 

Atterbuiy.  10.  260 

Allen.  Dr.,  367 

Ainsworth.  10 

Athansius.  St..  215 

Arnold.  Dr..  38.  207 

Aug-ustine.  St..  199.  21i).  330.  343 

Bacon.  38.  75.  103.  130.  1.50.  152.  176.  186. 

215,  262,  266,  283.  292.  346.  356.  364 
Barnes.  A..  275 
Baxter,  Kichard.  118.  124 
Barrow.  103.  234 
Beaumont  and  Fletcher.  175 
Beecher.  143.  149.  348.  356.  414 
Beveridcre.  Bishop.  357 
Bernard.  139 
Binning'.  186.  374 
Bonar.  155.  240 
Boothroyd.  143 
Brown.  Sir  T..  123 
Brainerd.  255 
Brewer.  155 

Bridge,  Charles.  79,  160.  199.  261 
Bun  sen.  235 
Bunvan.  197 
Buri-itt.  E..  24 
Buchanan.  J..  Dr..  123 
Buffon.  142 

Burke.  233.  243.  389.  252.  295 
B.^Ton.  ]3.  238.  319 

Campbell.-T..  371 

Calamv.  216 

Calvin.  339.  440 

Carlyle.  10.  14.  295.  351 

Cecil.  85.  152.  154.  29S 

Clarke.  Rev.  Dr..  71 

Coleridg-e.  49.  133.  198.  374.  393.  396 

Collins.  346 

Cicero.  184.  244 

Chalmers,  Dr..  195 

Chrysostom.  39.  49.    lo3 

Cook.  Eliza.  143 

Colton.  199.  299 

Cowley.  A..  282 

Cowper,  17.  30.  75.  94.  118.  220.  268.  312.329. 

360.  405 
dimming.  Dr..  80.  91.  135.  206.  220.  34o.  351 

Dallington.  Sir  Richd..  29 
Davies.  Dr..  282.  347 
Dickens.  C.  24 


Drrden.  10.  136.  227.  263.  283.  302.  347 
Dyer.  94.  165.  319 

Edwards,  J.,  95.  419 

Emerson.  21 

Euripides.  282 

Evans.  ,T.  H..  175.  245.  347 

Feltham.  291 

Fenelon.  68 

Feuerbach,  161 

Fielding',  234 

Flavel,  92,  252 

Foe.  De.  309 

Fontaine.  209 

Foster.  John,  15,  282 

French.  347 

Fuller.  Thomas.  51.  268.  356 

Garfield,  President.  330 
Gibbon,  320 
Gilfillan.  260 
Goldsmith.  233 
Goiilbum.  Dean.  93 
Goethe.  194.  199.  252,  419 
Gregorv.  St..  260 
Grindon,  L..  116.  165.  204 
Graves  on.  Pent.  155.  160 
Gumev.  J.  J..  223 
Gumall.  180.  224.  317 
Guthrie.  Dr..  143 

Hale.  133 

Hall.  Bishop.  8S.  102.  130.  170.  185.  190.  221 

229,  305 
Hall,  Robert.  57.  71.  196.  233.  336 
Hallam.  165 
Hamilton.  W.,  Sir,  302 
Harvey.  Dr..  19.  204 
Hare.  214.  346.  3.55 
Havergal.  Rev.  W..  378 
Heber.  39 

Herbert.  G..  65.  202.  223.  298 
Henrv.  P..  93 
Herri'ck.  19.  341 
Helps.  217 
Hill.  Roland.  255 
Hooper.  Bishop.  165.  24."^ 
Horn.  Bishop.  20 

Jamieson.  Dr..  129.  142.  154 
Jerome.  St..  202 
Jones.  Sir  W..  252 
Johnson.  Dr..  3S.  41.  208 
Jortin,  71 


INDEX. 


Keble.  J..  Sof) 
Kinjr.  48 
Knox.  J.,  145 

Lacordaire,  346 

Landon.  Ifio,  M2 

Lavater.  .•?It6 

Leijihton.  Archbishoj-).  155.  223,  26(5 

Locke.  346 

Lowel,  357,  374 

Loiifrfellow.  41.  243 

Luther,  179,  188,  198,  203,  282 

Maclaren,  397 

Maimonides,  9 

Manning.  Ai-chbishop.  198,  256 

Mant,  Bishop,  198,  208 

Mason,  173 

Mede,  92 

Melville,  Hy.,  144,  198 

Milton,  28,  211,  115.  268.  354 

Mirabeau,  330 

Mill,  J.  S.,  351 

Monttj-omery.  J.,  194 

More,  Sir  T'.  252 

Napoleon,  12,  29.  267,  314.  34(; 
Nicol,  Robert,  28 
Newton,  Sir  Isaac,  104 
Newton.  John.  403 
Newman.  374 

Palet,  61,  101,  421 

Parker,  Dr.  J.,  129,  130 

Parnell,  378 

Pascal,  413 

Patrick,  13.  33,  75,  137 

Paxton,  36 

Pilkingrton,  Bishop,  154 

Plato,  20.  131,  258 

Pollock,  369 

Pope,  78,  96,  136,  161,  242.  298.  308.  35fi 

Porter,  82,  87 

Powerscourt,  Lady,  175 

QUARLES,  12 
Questree,  255,  365 

Rawlinson.  9 
Raleigh,  Sir  W.,  41,  48 
Reynolds,. Sir  J.,  19,  41 


Reynolds.  Bishop,   109.  155.  165.   215,   233, 

339, 347 
Richter!  10,  11,  396,  419 
Robertson,  F.  W.,  215 
Rogers,  319 
Ruskin,  245,  256,  346 

Sanderson,  Bishop,  229 
Salter,  224 
Savage,  Mrs.,  98 
Seeker,  80,  214,  245,  257,  356 
Selden,  103 

Seneca,  97.  129,  159.  234.  345 
Scott.  Sir  W..  28 
Schiller.  133  ' 
Sibbs,  190 
Sidney,  Sir  P.,  232 
Smith,  Sid.,  11,  168 

Shakspeare,  11,  19.  84,  98,  104.  121,  130,  150. 
159,  176,  185.  205,  291.  329.  345.  .356.  372 
Socrates.  119 
South,  170,  199.  292.  352 
Soiithey,  24,  25,  245 
Stael.  Madame  De.  25 
Stowel.  Dr.  W.  H..  111.  116.  120 
Spencer,  330 
Spurgeon.  60.  158.  164.  173.  175.  3  98 

Tacitus.  233 

Taylor.  J.,  312.  329 

Tennvson.  104.  130.  199.  203.  29.->.  374.  395 

Tillotson.  10.  49.  197.  2()0.  329 

Tholuck,  147 

Thomson,  130 

Trench,  Archbishop.  130 

Trapp,  97,  109,  112.  ]35.  1.54.  2()4.  334.  350 

Venn,  299 
Vinet.  290,  374 

Watson,  T..  110.  119.  129.  151.  329 

Warburton,  165 

Webster.  J..  203.  282 

Weslev.  J..  229.  296.  365 

Wellington.  270.  330 

Whewell,  41 

Wilberforce.  129 

Wilson.  Bp..  198 

Wordsworth.  Bp..  208.  219.  29S 

Young,  10,  28,  108.    148.    196.    26(l.   343.  35(1. 
387.  410.  418 


III.     ANECDOTES    AND    ILLUSTRATIVE 
INCIDENTS. 


Alfred  the  Great,  96 

Alexander  the  Great  and    Homer,   251,  and 

enemy,  275 
Achilles,  330 
African  Prince,  103 
Antigonus  and  troops,  271 
Archius,  plot  against,  364 
Aristotle's  philosophy,  139 
Augustine,  358 
Augustus,  death  of,  42  2 

Bantin,  M.  L.  and  Book,  194 

Basil,  St.  and  Emperor,  54 

Bell  on  Kock,  208 

Bishop's  advice,  a,  305 

Boy,  saying  of,  281 

Brown  of  Ha'ldington,  happiness,  415 

Buckingham,  Duke  of,  44 

Burns,  death  of,  343 

Byron,  Lord,  bitter  life,  343 

Caepentek,  a,  40 

Catlierine,  St.,  Monastery,  50 

Caesar,  30,  153,  345 

Charles  II.,  366 

Charles  V.,  256 

Chatham,  374 

Chesterfield,  Lord,  253,  345 

Children,  24 

Cicero,  184 

Clarke,  Dr.  S.  and  God's  name,  1 86 

Coleridge  and  Sabbath,  120 

Commander,  Koman,  215 

Cowper,  285,  325 

Cork,  Earl  of,  94 

Cressy,  battle  of,  77 

Cromwell's  Ironsides,  153 

Crown,  Eoman  civic,  64 

Cnisaders  before  Jerusalem,  155 

Damocles,  sword  of,  845 
Decades  of  France,  111 
Diocletian,  294 

Ed.  III.  and  his  captives,  339 

Ed.  VI.,  253,  260 

Eliot,  G.  &  children,  396,  403 

Emperor  and  lawyers,  32 

English,  Farmer,  198 

Epicurus,  139 

Euripides,  155 

Erskine,  Eben,  Eev.,  225 

Fairs,  ancient,  241 


Famine,  in  Italy,  347 
Faraday's  religion,  396 
Fines,  278 
Foster,  John,  15 

Garrison,  W.  L.,  109 
(Jeneral,  an  ancient,  151 
Gentlemen,  two,  415 
Goblet,  tale  of,  61 
Goethe,  132 

Hadrian  VI.,  39 

Hale,  Justice,  112,  124,  245 

Hall,  Bp.,  165 

„      Robert,  196,  356 
Hamilton,  Dr.,  347 
Hannibal,  275 
Helps,  A.,  217 
Hercules,  62 
Hilarion's  death,  176 
Hippoci'ates,  119 
Hooker's  prayer,  113 
Howard,  J.,  233,  281 
Huntingdon,  Countess,  death  of,  422 
Henry,  Philip,  178 

Infidel  Father,  144 

James  II.,  deathbed,  234  ;  forsaken,  339 

Jay,  125,  346 

Johnson,  Dr.,  41,  144 

King,  ungrateful,  57 

Knill,  Ed.,  129 

Knox,  J.,  66,  145,  174 

Lady,  a  pious,  186,  and  Indian  servant,  229 

Lacedemonium,  299 

Lantern  and  blind  man,  192 

Latimer's  prayer,  174 

Lawyer,  distinguished,  121 

Livingstone,  Dr.,  42 

Louis  XIV.  and  French,  399 

Luther,  155,  159,  167,  213 

Lycurgus,  384 

Mackensie  and  wreck,  54 

Man,  a  dying,  148  ;  young,  165 

Mahommed,  274,  87 

Massillon,  123 

Mecca,  pilgrimages  to,  241 

Milton,  113 

Milesius  and  Dolphin,  48 

Mother,  a  pious,  144 

Mirabeau,  330 

Morris,  Ed.,  Bap.  Minister,  130 


INDEX. 


Napoleon,  65,  75,  212,  356 

Nelson,  362 

Nero,  345 

Newton,  Sir  I.,  135,  186 

Oswald,  King,  and  poor,  225 
Ovid,  30 

Pai.ev,  101 

Palissy  and  Henry  III.,  11  resolves,  362 

Pascal's  death,  4'i2 

Pathagoras,  355 

Payson,  324  ;  death,  414 

Pelopidas  and  war,  27 

Philosopher,  a  Peraian,  142  ;  anrl  king-,  ; 

Philo,  the  .Jew,  51 

Philip,  son  of  Chas.  V.,  113 

Plato.  131,  304 

Prometheus,  73 

Publius  Scipio,  example,  292 

Queen  Victoria,  103 

Eevolution,  French,  387 
Robespierre  and  God,  91 
Kaleigh,  Sir  W.,  267 


Richelieu,  Cardinal,  396 

Roman  Emperor,  390 
Rutherford,  159 

Sermon,  A,  261 

Selncns  and  son,  33 

Simonides,  186 

Slaves,  Roman,  231 

Socrates,  396 

Solon's  oak,  31  :  happiness,  73  ;  maxim,  345 

Stoner,  David,  203 

Storks,  130 

Tamerlane,  275 
Travellers,  a  company,  267 

Vespasian  and  senator,  32 
Voltaire's  death,  45  ;  saying,  82 

Wellington,  270,  330,  364 
WickclifFe's  prayer,  167 
Wolsey,  Card.,  129 
Wright,  Dr.  S.,  225 

Xerxes,  270 


IV.     ILLUSTRATED    TEXTS. 


Gen.  V.  24,  211 
u     vi.  5,  6,  373 
II     xxvi.  22,  408 

Ex.  xii.  1,  235 
M     XV.  16,  95 
M    xix.  5,  95 
M    xxiii.  1,  118,  266 
M    xxiii.  9,  184 
M    xxxiii.  14,  89 

Lev.  xix.  4,  244 

Num.  xiv.  22,  138 
..      xiv.  34,  72 

.Toshna  i.  8,  367 

Judges  viii.  16,  159 

Ruth  i.  14,  91 

1  Sam.  iv.  9,  81 

Neh.  ix.  25,  136 

.Tob  v.  14,  338 
M  viii.  8,  98 
M  X.  17,  342 
..     xi.  10,  337,  389 


Jobxli.  10,  391,  337 
„     xxvii.  8,  345 
„     XXX.  16,343 


Psalm  XX.  1,  342 

„       xxi.  3,  222 

M       xxix.  9,  123 

II       xxxi.  6,  149 
xxxiv.  12,  140 
xxxvi.  11,  334 
xxxvii.  23,  74 
xxxix.  3,  102 

„       Ivi.  8,  74 

,1       Ixvi.  12,  94 
Ixviii.  9,  379 
Ixxiv.  I'D,  257 

„       Ix.xviii.  IS,  14",  138 

M       xcvi.  5,  100 
cvi.  7,  136 
cxx.  3,  4,  202,  262 

II       cvxvii.   1.  3-^.l 

Prov.  iv.  23,  92 

II  xi.  1,  308 

II  xiv.  34,  146 

,.  xxii.  6,  192,  309 

M  xxiii.  10,  11.  264 

M  XXV.   18,  266 

II  xxix.  ],  78 


INDEX. 


Ecc.  ii.  11,  119 
„     vii.  13,  188,  ItfO,  311 
M     viii.  11,  109 
„     xii.  13,  lOU 

Isa.  viii.  19,  257 
,.     xliii.  1,  98,  116,  337 
„     Ixv.  16,  137 

Jer.  ii.  11,  353 
M     xiv.  13,  14,  210 
„     xlix.  35,  83 

Lain.  i.  9,  389 

Hos.  iv.  7,  371 
II     xiii.  5,  382 

John  i.  18,  258 
M     ii.  17,  255 
„     xiv.  6,  197 
II     XV.  16,  70 

Acts  vii.  53.  122 
n     xvii.  2d,  70 
M     xvii.  29,  325 
I,     xvii.  30,  325,  311 

Horn.  i.  18,  96,  93,  390 

H  ii.  6,  167 

It  iii.  2,  103,  183 

„  vii.  7,  119 

,1  viii.  28,  333 

M  X.  21,  181 

„  xi.  13,  254 

„  xii.  1,  232,  216 

I,  xii.  19,  392 

1  Cor.  iii.  5,  118 
II       ix.  17,  256 
.       X.  11,  339,  138 


2  Cor.  vi.  17,  219 

Gal.  iii.  1,  257,  281 
.1    iv.  3,  141 
„    vi.  17,  238 

Ephes.  iii.  12,  124 

iv.  18,  142,  117 

Phil.  ii.  l.-i,  377 
..     IV.  11-13,  120 

Col.  ii.  23,  201 
II     iii.  12,  228 

2  Thes.s.  ii.  9,  210 
II       V.  21,  141 

1  Tim.  iii.  1,  256 

iv.  2,  352 

2  Thu.  i.  10,  217 

TitiLs  ii.  10,  170 
II     iii.  4,  297 

Heb.  ii.  1,  106 
..     ix.  22,   204 
„     xi.  13,  420 
II     xii.  5,  6,  159 
II     xii.  15,  352 

Jas.  ii.  10,  328,  97 
II     iv.  6,  161 
II      V.  16,  172 

1  Pet.  ii.  9,  146,  216 

„       V.  10,  313 

2  Pet.  i.  7,  214 


HOMILETIOAL   COMMENTARY 


DEUTERONOMY. 


INTRODUCXOEY  NOTES  ON  THE  BOOK. 

I.  The  Name.  The  Books  of  the  Pentateuch  are  called  by  their  first  word,  e.g., 
Genesis  n''t'\1  B'reshlth  =  " In  beginning:"  Exodus  nS'Dt  ^h)ii^  V'el'leh  Sh'moth 
=  "  And  these  the  names."  So  Deuteronomy  has  been  called  Dn2'7n  TD^  El'lek 
Hadd'bharim  =  "  These  the  words."  The  Rabbins,  however,  sometimes  named  the 
Book  JlinDin  IDp  Sephgr  Thochakhoth  =  *'  Book  of  Rebukes."  But  by  the  Jewish 
people  it  was  frequently  called  niiDn  HJIi^D  Mishneh  Hattorah  =  recapitulation 
or  repetition  of  the  law,  from  Deut.  xvii.  18,  which  name  was  adopted  by  the 
LXX.  who  christened  the  Book  Aivtsbovo/iiov,  and  the  Vulgate,  following,  Deutero- 
noraium ;  English,  Deuteronomy. 

II.  Author.  "  One  of  the  first  questions  connected  with  the  Pentateuch  "  (and 
of  course  Deuteronomy)  "  is  that  of  authorship "  (Davidson).  "  Moses  was  the 
originally  received  author  of  the  Book  of  Deuteronomy,  In  early  times  no  one, 
Jew,  Christian,  or  heathen,  denied  the  Mosaic  authorship  till  Aben  Ezra,  in  the 
twelfth  century,  raised  some  doubts"  {Patrick).  "In  the  seventeenth  century 
Richard  Simon,  in  his  '  Critical  History  of  the  Old  Testament,'  denied  that  Moses 
was  the  author  of  the  Pentateuch"  (Kitfo's  Diet,  s.  v.  Simon).  "  Since  the  middle 
of  the  eighteenth  century,  the  authorship  of  the  Pentateuch  has  given  rise  to  much 
tliscussion"  {Home's  Introduction).  But  the  whole  controversy  may  be  summarised 
under  two  heads:  {a.)  The  Supplementary  {Home)  or  Fragmentary  Hypothesis 
{Hdvernich)  ;  and  (6.)  The  Mosaic  authorship.  In  our  limited  space  we  refrain 
from  adding  one  word  to  the  controversy,  but  would  rather  refer  the  reader  to  two 
or  three  works  where  the  question  is  stated  and  literature  on  the  subject  is  given, 
e.g.,  Articles  "  Pentateuch,"  "  Deuteronomy,"  in  Kitto's  Cyc.  Bib.  Lit.  and  Smith's 
Dictionary;  Home's  Introduction,  vol.  ii.  593;  Davidson's  Introduction  to  Old 
Testament,  vol.  i.  ;  Keil  and  Delitzsch  on  Pentateuch,  vol.  i.  17-28  ;  Hengstenberg's 
Egypt  and  Books  of  Moses ;  Havernick's  Introduction  to  Old  Testament ;  Colenso's 
Pentateuch ;  Speaker's  Commentary.  We  would,  however,  quote  a  word  from 
two  writers  on  this  matter  before  leaving  it :  "  If  the  Pentateuch  is  not  the  work 
of  him  who  names  himself  in  it  as  its  author,  it  is  the  work  of  deception.  The 
liistory  is  then  an  untrue  history :  the  laws  are  falsely  ascribed  to  Moses :  the  pre- 
dictions have  been  invented  'post  eventum  "  {Hdvernich).     "  The  genius  and  dispo- 

A  1 


nOMlLETICAL  COMMENTARY :  DEUTERONOMY. 


sition,  in  other  words,  the  character  of  the  author  ;  the  contents  of  the  Books 
themselves,  or  what  they  treat  of  in  relation  to  historical,  political,  and  geographical 
topics ;  the  oiature  of  the  style  and  language,  and  the  arrangement  and  form  of  these 
Books,  all  show  Moses  to  be  the  author"  {Jahn). 

III.  Contents.  The  Book  is  divided  into  two  parts :  the  first,  from  chap.  i.  to 
XXX.  ;  the  second,  from  chap.  xxxi.  to  xxxiv. 

I.  Consists  of  three  addresses  which  Moses  delivered  to  all  the  people  according 
to  the  head  of  chap,  i,  vers.  1-4. 

(a.)  i.  G-iv.  40.  First  address,  to  prepare  the  way  for  exposition  and  enforce- 
ment of  the  law. 
(b.)  v.-xxvi.   Second  address,  is  the  law  itself,  which  Moses  set  before  the 
people,  and  consists  of  two  parts — 
(1.)  v.-xi.  General. 
(2.)  xii.-xxvi.   Special, 
(c.)  xxvii.-xxx.  Third  address,  has  reference  to  the  renewal  of  the  covenant. 

II.  The  second  part  of  the  Book  contains  the  close  of  Moses'  life  and  labours, 
(a.)  Appointment  of  Joshua  to  be  the  leader  of  Israel  into  Canaan  (xxxi.) 
(6.)  Song  of  Moses  (xxxii.  1-47). 

(c.)  Announcement  of  Moses'  death  (xxxii.  40-52). 

{d.)  Blessing  of  Moses  (xxxiii.) 

{e.)  Account  of  Moses'  death  (xxxiv.) 

Vide  Keil  and  Delitzsch,  Angus'  Handbook  to  Bible,  Davidson's  Introduction, 
Smith's  Dictionary,  Speaker's  Commentary,  and  Kitto's  Cyc.  Bib.  Lit. 

IV.  Date.  If  the  Mosaic  authorship  be  accepted,  then  the  date  of  the  Book  is 
easily  fixed,  and  may  be  determined  by  chap.  i.  3,  which  implies  that  the  Book 
was  composed  during  the  last  two  months  of  the  life  of  Moses.  {Cf.  Keil  and 
Delitzsch,  Home,  Havernick,  Speaker's  Commentary. )  On  the  other  hand,  if  the 
Mosaic  authorship  be  rejected,  then  the  date  is  fixed  variously  by  different  critics, 
e.g.,  De  Wette,  time  of  Solomon ;  Ewald,  of  Manasseh ;  and  so  on,  and  so  on,  quot 
homines  tot  sententice.  But  see  the  authorities  already  named,  with  the  addition 
of  Jahn,  from  whom  a  word  :  '•  The  language  of  the  Pentateuch  is  very  ancient 
Hebrew,  and  difi'ers  considerably  from  the  Psalms  and  other  more  modern  books. 
There  are  no  foreign  words  to  be  found  in  the  Pentateuch,  except  some  of  old 
Egyptian  origin.  Archaisms  occur,  and  forms  less  frequent  in  the  modern 
books." 

V.  Purpose  of  the  Book.  Exodus  depicts  the  inauguration  of  the  kingdom  of 
God  on  Sinai.  Leviticus  and  Numbers,  the  former  narrates  the  spiritual,  the 
latter  the  political  organisation  of  the  kingdom,  by  facts  and  legal  precepts. 
Deuteronomy  recapitulates  the  whole  in  a  hortatory  strain,  embracing  both  history 
and  legislation,  and  impresses  it  upon  the  hearts  of  tlie  people,  for  the  purpose  of 
arousing  true  fidelity  to  the  covenant,  and  securing  its  lasting  duration.  The 
economy  of  the  old  covenant  having  been  thus  established,  the  revelation  of  the 
law  closes  wdth  the  death  of  its  Mediator  (Keil  and  Delitzsch). 

VI.  Relation  of  Deuteronomy  to  the  other  Books  of  the  Pentateuch.  It  is 
not  quite  accurate  to  speak  of  Deuteronomy  as  merely  a  recapituhitiou  of  things 
commanded  and  done  in  the  preceding  books,  nor  yet  as  a  compendium  and  sum- 
mary of  the  law.     Large  portions  of  the  Mosaic  code  are  omitted.     Still  less  is  it 

a  manual  for  tlie  ignorant Deuteronomy  is  an  authoritative  and  inspired 

commentary  on  the  law,  serving  in  some  respects  also  as  a  supplement  and  codicil 
to  it.  The  preceding  books  displayed  Moses  principally  in  the  capacity  of  the 
legislator  or  annalist.  Deuteronomy  sets  him  before  us  in  the  light  of  the  prophet 
{cf.  Speaker's  Commentary,  Keil  and  Delitzsch), 


HOMILETICAL  COMMENTARY :  DEUTERONOMY. 


VII.  Genuineness.  "  A  very  strong  proof  of  the  genuineness  of  the  Book  lies 
in  its  relation  to  the  later  writings  of  the  prophets.  Of  all  the  books  of  the  Pen- 
tateuch, Deuteronomy  has  been  made  most  use  of  by  the  prophets,  simply  because 
it  is  best  calculated  to  serve  as  a  model  for  prophetic  declarations,  as  also  because 
of  the  inward  harmony  that  exists  between  the  prophecies  and  the  law  upon  which 
they  are  built "  (liavernicTc). 

VIII.  Style.  "  The  speeches  exhibit  a  unity  of  style  and  character  which  is 
strikingly  consistent  with  such  circumstances.  They  are  pervaded  by  the  same 
vein  of  thought,  the  same  tone  and  tenor  of  feeling,  the  same  peculiarities  of  con- 
ception and  expression.  They  exhibit  matter  which  is  neither  documentary  nor 
traditional,  but  conveyed  in  the  speaker's  own  words.  Their  aim  is  strictly 
hortatory ;  their  style  earnest,  heart-stirring,  impressive,  in  passages  sublime,  but 
throughout  rhetorical "  (Speaker's  Commentary).  "  The  style  throughout  is 
changed"  (from  that  of  the  other  books  of  the  Pentateuch).  "The  manner  of 
representation  is  somewhat  rhetorical,  verbose,  and  not  unlike  the  prophetic.  The 
tone  is  no  longer  that  of  the  narrator  or  a  lawgiver,  but  that  of  a  moral  preacher 
who  expatiates  in  long  exhortations.  Moreover,  the  style  has  some  peculiar  turns, 
which  appear  not  in  the  other  books,  but  in  the  prophets,  especially  Jeremiah" 
{Schumann).  "  In  Deuteronomy  the  speaker  is  evidently  an  old  man,  whose  age 
has  rendered  him  somewhat  verbose,  captious,  and  querulous,  and  disposed  to 
censure  the  errors  of  his  juniors"  (Jahn). 

IX.  Deuteronomy  in  the  Synagogue.  The  Jews  divided  the  Pentateuch  into 
fifty-four  parts.  The  division  into  Mty-four  sections  was  to  provide  a  lesson  for 
each  Sabbath,  from  the  Pentateuch,  of  those  years  which,  according  to  Jewish 
chronology,  have  fifty-four  Sabbaths.  In  those  years  which  have  only  fifty-two 
Sabbaths,  four  shorter  sections  are  read  on  two  Sabbaths.  The  first  section, 
Genesis  i.-vi.  8,  is  read  on  the  first  Sabbath  after  the  Feast  of  Tabernacles.  Deu- 
teronomy embraces  sections  44  to  54.  For  a  full  account  see  Dr.  Ginsburg's 
article  "  Haphtara,"  in  Kitto's  "  Cyclopaedia  of  Biblical  Literature." 

X.  Estimates  of  Deuteronomy.    "  The  Book  is  superior  to  all  the  other  books 

of  the  Pentateuch,  for  it  is  the  summing  up Its  contents  are  a  Divine 

revelation  in  words  and  deed,  or,  rather,  the  fundamental  revelation  through  which 
Jehovah  selected  Israel  to  be  His  people,  and  gave  to  them  their  rule  of  life  {vo,u,og) 
or   theocratical   constitution    as  a  people    and   kingdom"    {Xeil   and   Delitzsch). 

"  Moses  delivered  this  address  to  Israel  a  short  time  before  his  death The 

address  of  ]\Ioses  is  in  perfect  harmony  with  his  situation.  He  speaks  like  a  dying 
father  to  his  children.  The  words  are  earnest,  inspired,  impressive.  He  looks 
back  over  the  whole  forty  years  of  their  wanderings,  reminds  of  blessings  received, 
ingratitude  returned,  God's  judgments  and  His  love,  explains  laws,  adds  what  is 
necessary,  &c."  [Hengstenherg).  "  The  Book  of  Deuteronomy  contains,  not  so  much 
a  recajjitulation  of  the  things  commanded  and  done,  as  related  in  Exodus,  Levi- 
ticus, and  Numbers,  as  a  compendium  and  summary  of  the  whole  law  and  wisdom 
of  the  people  of  Israel,  ivherein  those  things  which  related  to  the  priests  are 
omitted,  and  only  such  things  included  as  the  people  generally  required  to  know  " 
(L^ither).  "  With  respect  to  the  prophetic  parts  of  Deuteronomy,  it  should  be 
remarked  that  Messiah  is  here  more  explicitly  foretold  than  in  the  preceding 
books,  and  described  as  the  completion  of  the  Jewish  economy.  The  prophecies 
of  Moses  increase  in  number  and  clearness  toward  the  end  of  his  writings.  As  he 
approached  the  end  of  his  life  he  appears  to  have  discerned  futurity  with  more 
exactness  "  (Clapham). 


HOMILETICAL  COMMENTARY:  DEUTERONOMY. 


CHAPTER  I. 

Ckitical  and  Exeoetical  Notes.— I.  Biographical.     Sihon.  ^H^D  (SikhCn).  LXX.  Sijcii*, 

Josepii.  Zix'i"-  King  of  the  Amorites  when  the  Israelites  reached  the  borders  of  Canaan, — a 
man  of  courage  and  audacity.     Shortly  before  the  appearance  of  Israel,  he  had  dispossessed 

Moab  of  a  splendid  territory.     He  did  not  temporise,  like  Balak,  but  fought  at  once Og. 

ni^.  "^7-  f'be  Amoritish  king  of  Bashan,  who  ruled  sixty  cities  (cf.  Josh.  xiii.  12).  One  of 
the  last  of  the  Rephaim.  According  to  tradition,  he  escaped  from  the  fiood  by  wading  beside 
the  Ark  (Sale's  Koran,  Note,  chap,  v.)  He  was  supposed  to  be  the  largest  of  the  sons  of  Anak, 
and  descended  from  Ad  :  said  to  have  lived  3000  years,  and  refused  the  warning  of  Jethro,  sent 
to   him   and   his   people  as  a  prophet Caleb.  3/3   (Calebh).     LXX.  XciXe/3.     Son  of 

Jephunneh,  a  Kenezite  {cf.  Numb,  xxxii.  12;  Josh.  xiv.  6,  14).     He  was  a  ruler  or  prince,  and 

a  head  in  the  tribe  of  Judah.     Apparently  he  was  brave,  conscientious,  outspoken Jep- 

hunne/i.  iUS^  Y'philnnijh.  LXX.  'lecpowTj.  Father  of  Caleb,  probably  of  an  Edomite  tribe, 
called  Kenezites,  from  Kenaz,  their  founder,  who  was  a  son  of  Eliphaz,  the  son  of  Esau  (cf. 
Gen.  xxxvi.  15,42;  1  Chron.  i.  53;  Josh.  xiv.   14 Joshua.  ^WSTT^  Y'hoshua.   LXX. 

Irjaovs  =:  whose  help  is  in  Jehovah  {Gesenius) :  God  the  Saviour  {Pearson).  Son  of  Nun,  tribe 
of  Ephraim  (1  Chron.  vii.  27).  Born  about  the  time  Moses  fled  to  Midian.  The  future  captain 
was  at  first  a  slave.  Mentioned  first  in  the  fight  against  Amalek  at  Rephidim,  where  he  led 
Israel.  When  Moses  ascended  Sinai,  Joshua  accompanied  him.  He  was  one  of  the  twelve 
chiefs  sent  to  spy  out  the  land.     He  evidently  was  one  of  the  natural  leaders  of  Israel,  and 

therefore  a  man   of    character,   force,   and    energy Nun.    ^^J.  Nun.     In  Syriac  and 

Arabic  =  a  fish.     LXX.  NauTj.     Nothing  is  known  of  him. 

n.  Historical  Allusions  and  Contemporary  History.     "  Amorite."    ^"^Q^J  EmOiI.    The 

dwellers  on  the  summits — mountaineers ;  one  of  the  chief  nations  who  possessed  the  land  of 
Canaan  before  its  conquest  by  the  Israelites.  As  "Highlanders"  they  contrast  with  the 
"  Canaanites,"  who  were  "  Lowlanders."  As  children  of  the  hills  they  were  a  bold,  hardy  race. 
From  the  days  of  Abram  to  the  time  of  Joshua  this  people  fully  maintained  their  character  of 
the  "warrior."     After  the  conquest  of  Canaan,  nothing  is  heard  of  them  in  the  Bible,  except 

in  the  usual  formula  where  the  early  inhabitants  are  occasionally  referred  to Anakim. 

Q^pJ^  "Anakim.     A  race  of  giants,  so  called  either  from  their  stature  or  strength.    They  were 

descendants  of  Arba,  and  dwelt  in  the  southern  part  of  Canaan.     The  race  appears  to  have 

been  divided  into  three  families.     Their  chief  city  was  Hebron Of  contemporary  history 

it  is  impossible  to  speak  definitely, — it  is  one  vast  chaos,  where  the  mind  is  lost  in  the  wild 
confusion  of  conflicting  theories.  In  our  limited  space  we  dare  not  venture  on  more  than, 
Egypt  was  ;  Assyria  was  possibly  throwing  out  the  rootlets  of  the  future  tree  of  her  empire ; 
Greece  was  the  habitation  of  scattered  tribes;  Phonecia  probably  was  sending  forth  her  fleets 
to  plough  the  ocean  ;  but  so  uncertain  are  the  records,  silence  is  esteemed  better  than  what 
might  be  shown  a  baseless  theory. 

III.  Natural  History.  Ver.  1.  Red  Sea.  Heb.  Suph,  lit.  "reeds,"  seaweed,  sedge,  river- 
grass,  rushes  :  specially  of  the  thick  and  strong  rushes  on  the  banks  of  the  Nile,  and  of  the 
sedges  of  the  Red  Sea,  from  which  this  latter  receives  its  name  of  Yam  Suph.  The  word  in 
this  verse  gives  name  to  some  place  in  the  district  of  the  wanderings.  Ver.  25.  "  Fruit  of  tKe 
l<md."  "  The  Hebrews  had  three  generic  terms,  designating  three  great  classes  of  the  fruits  of 
the  land,  closely  corresponding  to  what  may  be  expressed  in  English  as  (1.)  Corn-fruit  or  field 
J  roduce  ;  (2.)  Vintage  fruit ;  (3.)  Orchard  fruit.  The  principal  fruits  are  grapes,  olives,  figs; 
t:iose  less  common  are  pomegranate,  apricot,  walnut,  almond,  apple,  quince,  mulberry,  date, 
orange,  lemon,  citron,  banana,  and  prickly  pear.  Ver.  44.  "  As  bees  do."  Of  bees  in  general 
we  say  nothing,  for  there  are  so  many  handl)Ooks  on  these -busy  little  creatures.  For  the  force 
of  the  reference,  sl'g  quotation  from  "  Park's  Travels." 

IV.  Manners  and  Customs.  The  tone  of  the  chapter,  apart  from  such  direct  references  as 
the  dwelling  in  tents,  and  moving  from  place  to  place,  indicates  a  primitive  people.  Moses  is 
the  father  to  them  :  they  each  bring  their  little  troubles  to  him — "  he  carries"  as  a  father  his 
child — his  words  are  authoritative.  Ver.  11.  A  complimentary  wish.  In  early  stages  of 
society,  when  life  is  simple,  large  families  are  a  blessing.  It  is  only  in  highly  organised  and 
artificial  forms  of  life  that  families  become  an  extravagance.  Ver.  13.  The  people  lived  in 
families  and  tribes.  Kinship,  rather  than  geograpliical  bounds,  made  divisions  for  the  nation. 
The  tribal  relations  were  long  kept  up.  Ver.  28.  "  Walled  cities."  Warfare  was  of  a  personal 
kind,  the  chief  weapons  beitig  those  by  which  a  man  could  inflict  injury  on  a  man.  With  the 
fxception  of  the  battering  ram,  the  ancients  had  few  means  of  assaulting  fortifications.  A 
wall,  though  useless  now,  was  of  the  utmost  importance  then.  For  the  same  reason,  the 
"great"  and  "tall"  men  were  a  terror  to  their  foes.  A  giant  was  a  ^'somebody"  in  those 
days.  Ver.  39.  "  Little  ones  ....  a  prey."  The  conquerors  took  captive  the  living.  The 
men  who  survived  were  generally  put  to  death,  sometimes  the  women  too ;  but  the  latter,  for 

4 


HOMILETICAL  COMMENTARY ;  DEUTERONOMY. 


the  most  part,  with  the  children,  were  made  into  slaves.  This  fact  exemplifies  the  statement 
in  note  on  ver.  11;  children  were  valuable.  Ver.  27.  "  Murmured  in  your  tents."  As  a  roving 
and  pastoral  people  they  had  no  fixed  habitation.  Houses  were  unknown.  Their  temple  was 
only  a  fabric  of  skins  and  linen  cloth  and  rope — a  Tabernacle. 

V.  Chronology.  The  chronology  of  this  Book,  like  that  in  all  the  post-Exodus,  dates  from 
the  escape  from  Egypt,  when  the  people  entered  on  their  real  life  of  freedom  (c/.  Exod.  xii.  1, 2); 
the  date  in  ver.  3  is,  therefore,  the  eleventh  month  of  the  fortieth  year  from  their  leaving 
Egypt. 

VI.  Literary  Criticism.  "On  this  side  Jordan,"  render,  beyond  Jordan.  The  Hebrew 
word  =  "this  side,"  "other  side"  {cf.  Gesenius).  "The  phrase  b'eber  hay-yarden,  means 
literally,  '  at  the  side  or  passage  of  Jordan ' "  {Speaker's  Commentary).  "  In  the  plain " 
nZnyS  Ba-ii-ra-bah.      Gesenius  connects  the  word   with    one   which  means    "  burnt   up," 

"waste,"  therefore  "sterile"  =  desert.  But  besides  this  general  meaning  there  is  a  special 
significance,  according  to  Gesenius,  which  the  writer  in  "Smith's  Dictionary''  accepts,  when 
the  word  is  used  with  the  article  as  in  the  present  instance  :  the  word  then  is  a  proper  name, 
and  was  applied  to  the  country  between  the  Dead  Sea  and  the  Elenitic  Gulph  {cf.  Geographical 
Notes).  "Red  Sea,"  render,  "over  against  Suph  "  {Speaker's  Commentary).  "Flags"  (Benisch). 
"  It  is  impossible  that  our  translators  can  here  be  correct  in  rendering  Suph,  the  Red  Sea  : 
(a)  because  that  is  invariably  called  '  Tarn  Suph'—  sea  of  Suph;  and  (6)  because  Moses  and 
the  people  were  at  this  time  on  the  eastern  side  of  Jordan  (ver.  5),  and,  consequently,  far 
enough  from  the  Red  Sea"  {Carpenter).   "Dizahab."  ^HT  "^1  Di  Zabab.     The  word  should  be 

separated  as  it  is  in  Hebrew.  As  zahab  means  gold,  the  LXX.  rendered  it  Karaxpyaea,  and  the 
Vulgate  ubi  auri  est  plurimum.  It  is  probably  the  name  of  a  place.  Ver.  2.  For  position  of 
the  verse  cf.  infra.  Ver.  5.  Moses  speaks  in  the  third  person  of  himself.  This  need  be  no 
difficulty.  It  was  frequently  done  by  ancient  writers,  both  religious  and  profane  :  cf.  John's 
"  the  disciple  whom  Jesus  loved,"  and  Cesar's  Commentary,  the  writer  always  speaks  of  him- 
self in  the  third  person "  Began,"  better,    "  undertook."      Ver.    6.    "  Dwelt  lonir 

enough,"  "sittenmuch"  {Ainsworth).  Ver.  7.  "  Nigh  thereunto,"  Hebrew,  "  his  neighbours." 
Ver.  8.  "Set,"  Hebrew,  "given"  {Benisch).  Ver.  13.  "Take,"  Hebrew,  "give,"  "put," 
{Benisch).  Ver.  15.  "  JIade,"  Hebrew,  "  gave  "  ()SpeaA;er's  Commentary).  Ver.  17.  "  RespecD 
persons,"  Hebrew,  "acknowledge  faces,"  "recognise  a  face"  {Benisch,  cf.  Gesenius).  Ver.  22. 
"  Search,"  Hebrew,  "dig."  They  were  to  uncover  what  was  concealed.  Ver.  23.  "The  thing 
pleased  me  well,  Hebrew,  "was  good  in  my  eyes."  Ver.  25.  "Brought,"  "restored"  {Benisch). 
Ver.  26.  "Commandment,"  Hebrew,  "mouth."  According  to  a  common  figure  of  speech 
in  Hebrew,  the  instrument  is  used  for  the  thing  accomplished  by  that  instrument.  Ver.  28. 
"  Discouraged,"  Hebrew,  "  melt."     Ver.  27.   "Murmured,"  Hebrew,  "  vituperated  "  (5e?uscA). 

Ver.  41.  "  Weapons  of  war,"  or  arniOMr "  Ye  were  ready  to  go  up."     Rather,  perhaps, 

"  ye  made  light  of  going  up  ;  "  i.e.,  "ye  were  ready  to  attempt  it  as  a  trifling  undertaking." 
For  further  comments  on  this  mucli-discussed  vei-se,  vide  Speaker's  Commentary.  Ver.  44.  "  In 
Seir,''  "from"  Seir  {Clapham).     "As  bees  do,"  the  same  comparison  in  Iliad  xvi.  259,  &c. 

VII.  Geographical.     Jordan.  y]'V  Yarden  =  to  descend.    LXX.  lopSdv-qs.    Vul.  Jordanis, 

called  now  by  the  Arabs  Esh-Slieriah  =  the  watering-place.  Has  two  sources:  one  rises  at  the 
western  base  of  a  hill  where  Dan  once  stood,  and  gushes  forth  a  great  fountain,  the  largest  in 
Syria,  and,  mingling  with  the  waters  of  another  fountain  which  springs  up  under  an  immense 
oak  close  by,  forms  the  Leddan  (ancient  Dan).  Four  miles  east,  on  a  terrace  of  Hermon,  at  the 
foot  of  a  limestone  clifiT,  is  the  second  source,  which  bursts  forth  from  a  yawning  abyss  in  a 
gloomy  cavern.     Uniting,  these  two  streams  form  the  Jordan,  which  flows  very  rapidly  througii 

a  deep  valley  all  its  length  till  it  is  lost  in  the  Dead  Sea.     Length  about  200  miles The 

Arabah  {cf.  "Critical  Notes,"  "Literary  Criticism").  "This  is  a  name  given  to  the  deep, 
low  lying  plain  on  both  sides  of  the  Jordan,  which  runs  from  the  Lake  of  Gennesaret  to  the 
Dead  Sea,  and  stretches  southward  from  the  Dead  Sea  to  Aila,  at  the  northern  extremity  of 
the  Red  Sea,  as  we  may  very  clearly  see  from  Deut.  ii.  8,  where  the  way  which  the  Israelites 
took  past  Edom  to  Aila  is  called  the  way  of  the  Arabah,  and  also  from  the  fact  that  tlie  Dead 
Sea  is  called  the  sea  of  the  Arabah  (Deut.  iii.  17,  iv.  49).  At  present  the  name  Arabah  is 
simply  attached  to  the  southern  half  of  this  valley,  between  the  Dead  Sea  and  Red  Sea ; 
whilst  the  northern  part,  between  the  Dead  Sea  and  Sea  of  Galilee,  is  called  El  Ghor,  though 
several  Arabic  geographers  extend  the  name  Ghor  from   the  Sea  of  Galilee  to  Aila"  {KeiZ 

and  Delitzsch) Red  Sea.   >^'Q.  Suph.  {cf.  "  Critical  Notes,"  "  Literary  Criticism").    Keil 

and  Delitzsch  make  Suph  to  be  the  Red  Sea.  "  Some  reedy  place  out  of  Palestine"  {Filrst). 
"  Suph,  probably  a  district  on  the  frontier  of  Moab.  Ptolemy  mentions  a  people  called 
Sophonites,  who  dwelt  in  Arabia  Petrasa,  and  who  have  been  thought  to  take  their  name  from 
this  place  "  (Carpenter) Paran.  ]1NE3  Pa-ran  =  white.     LXX.  and  Josh.  #apd;' ;  (a.) 

A  desert  =  et-Tih  ;  (6.)  A  mountain  near  Seir  (Deut.  xxxiii.  2  ;  Hab.  iii.  3) ;  (c. )  Probably  a 
town  {Smith's  Dictionary).  "Paran  may  either  be  mount  Paran  of  Deut.  xxxiii.  2,  or  a  city 
mentioned  by  Eusebius,  Jerome,  and  several  modern  geographers  near  the  mount"  {Speaker's 

Commentary Tophel.  73J1  TSphel  =  plaster,  mortar.     Probably  identical  with  Tufileh 

5 


IIOMTLETICAL  COMMENTARY:  DEUTERONOMY. 


(Robinson) ;  and  "  a  locality  so  called  from  the  chalk-beds  there"  (Filrst).  "  It  is  still  a  con- 
siderable place,  some  little  distance  soutli-east  of  the  Dead  Sea"  (Speaker's  Commentary). 
"  Numerous  springs  and  rivulets  (ninety-nine  according  to  the  Arabs),  the  waters  of  which 
unite  below,  render  the  town  very  agreeable.  It  is  surrounded  by  a  large  plantation  of  fruit- 
trees —  apples,   apricots,  figs,    pomegranates,    &c."    (Buckhardt) Lahan^  1^7    Laban. 

Identical  with  Libnah,  this  latter  being  the  feminine  form  of  the  word  ;  but  whether  the  place 
mentioned  here  can  be  identified  with  that  mentioned  Num.  xxxiii.  20,  remains  to  be  seen. 
....  Uazeroth.  JllHUn  Khiltzeroth  =  "enclosures,"  "hamlets."  In  Numbers  xi.  35,  xii. 
16,  xxxiii.  17,  the  LXX.  renders  it  'A-a-qpihO,  but  here  Ai^Xwi'.  Though  identified  with 
a  station  of  the  Israelites  (Num.  xi.  35),  yet  on  insufficient  evidence.     Nothing  is  known 

for  certain  of  the  place Dizaliah  (cf.  "Literary  Notes") "Morel."  ^iTt  Khoreb. 

liXX.  Xw/)7;/3.  "A  top  of  Sinai,  on  wliich  the  Mosaic  law  was  announced,  now  G'ibl  SKisa. 
Formerly  Horeb  was  the  general  name,  and  Sinai  the  more  restricted"  (Fiirst).  On  the  ques- 
tion of  the  peculiar  and  contradictory  use  of  "Horeb"  in  Deuteronomy,  see  Note  in  Kitto'a 
Family  Bible,  and  tlie  articles  "Horeb,"  "Sinai,"  in  the  various  Dictionaries.  "The  fixed 
use  of  the  name  Horeb,  to  designate  the  mountain  group  in  general,  instead  of  the  special 
nunie  Sinai,  which  is  given  to  the  particular  peak  whereon  the  law  was  given,  is  in  keeping 
with  the  rhetorical  style  of  the  Book  "  (Keil  and  Delitzsch,  cf.  &c.) 

Kadesh  Barnea.   J^iH^  ^"Tp  Kadesh  Birnea.  KdoT^s  'Bavi].     Sometimes  written  Kadesh. 

It  is  probable  that  the  term  "Kadesh,"  though  applied  to  a  city,  had  also  a  wider  applica- 
tion, and   referred  to  a  region,  in   which   Kadesh-Meribah   certainly,  and    Kadesh    Barnea 

probably,  indicates  a  precise  spot The  nearest  approximation,  then,  which  can  be  given 

t()  a  site  for  the  city  of  Kadesh,  may  be  probably  attained  by  drawing  a  circle  from  the  pass 
liS-Stifa,  at  the  radius  of  about  a  day's  journey;  its  south-western  quadrant  will  intersect  the 
"  wilderness  of  Paran"  or  Et-Tih,  which  is  there  overhung  by  the  superimposed  plateau  of  the 
mountain  of  the  Amorites  ;  while  its  south-eastern  one  will  cross  what  has  been  designated  the 
"  wilderness  of  Zin."  This  seems  to  satisfy  all  the  conditions  of  the  passages  of  Genesis, 
Numbers,  and  Deuteronomy  which  refer  to  it.     The  nearest  site  in  harmony  with  this  view 

which  has  yet  been  suggested  is  undoubtedly  the  "  Ain-el-\Veibeh"  (cf.  Smith's  Dictionary) 

Seir.  T'J^li^  =  "rough"  or  "rugged."  Zijeip.     There  is  a  "land"  of  and  "mount"  Seir  (c/. 

Gen.  xxxii.  3,  xxxvi.  30,  xiv.  6  ;  and  Deut.  i.  2).  Apparently  they  are  the  same.  The  original 
name  of  the  mountain  ridge  extended  along  the  east  side  of  the  valley  of  the  Arabah  from  the 
Dead  Sea  to  the  Elanitic  Gulph.  The  name  was  derived  either  from  Seir,  the  Horite  (Gen. 
xxxvi.  20),  or,  more  probably,  from  the  rough  aspect  of  the  whole  country.  The  sharp  and 
serrated  ridges,  the  jagged  rocks  and  cliffs,  the  straggling  bushes  and  stunted  trees,  give  the 
wliole  scene  a  sternness  and  ruggedness  almost  unparalleled.  Mount  Seir  was  originally 
inhabited  by  the  Horites,  who  were  doubtless  the  excavators  of  those  singular  rock  dwellings 
with  which  the  district  abounds.  They  were  dispossessed  by  the  posterity  of  Esau  (Deut.  ii.  12). 
"Che.  mount  was  the  subject  of  a  terrible  prophetic  curse  (Ezek.  xxxv.)  ....  Ileshbon.  ]i3,^n 

Kiiushbon  =  stronghold.  LXX.  'Effe^wv.  The  capital  city  of  Sihon,  king  of  t!ie  Amoritea 
(Num.  xxi.  26).  It  stands  on  the  boundary  line  between  Reuben  and  Gad.  The  ruins  of 
Heshbon,  twenty  miles  east  of  Jordan,  mark  the  site  of  the  ancient  city.  Chiefly  celebrated 
from  its  connection  with  Sihon.  After  the  captivity  it  fell  into  the  hands  of  the  Moabites. 
In  the  fourth  century  it  was  a  place  of  note,  but  now  desolate.  The  ruins  of  Heshbon  stand 
on  a  low  hill  rising  out  of  the  great  plateau,  and  are  more  than  a  mile  in  circuit,  but  not  a 
building  is  entire.  One  remarkable  structure  remains  with  the  workmansiiip  of  the  different 
iiges  visible — the  massive  stones  of  the  Jewish  period,  the  sculptured  cornice  of  the  Roman, 

the  light  arch  of  the  Saracenic.     Many  cisterns  and  a  large  reservoir  remain Bashan. 

]^3,n  Hab-Bash3,n,  almost  invariably  written  with  the  article  before  it  =  the  basalt  land.     A 

"listrict  on  the  east  of  Jordan.  It  extended  from  the  borders  of  Gilead  on  the  south  to  Mount 
Hermon  on  the  north  ;  and  from  the  Arabah  or  Jordan  valley  on  the  west  to  Salcah  on  the 
cast.  At  the  conquest  it  was  bestowed  on  the  half  tribe  of  Manasseh,  and  was  proverbial  for 
its  oaks  and  bulls.     Astaroth.  JTinii^J^  AshtaiOth.     LXX.  'AaraptbO.     A  city  on  the  east  of 

Jordan  in  Bashan,  in  the  kinirdom  of  Og,  doulttless  so  called  from  being  a  seat  of  the  worship 
of  the  goddess  of  the  same  name.  For  the  fortunes  of  A.,  cf.  Josh.  xiii.  31 ;  1  Chron.  vi.  71. 
It  subsequently  passes  from  history.  Jerome  tells  us  it  was  about  six  miles  from  Ada,  which 
was  twenty-five  from  Bostra.  The  only  trace  of  the  name  that  modern  research  has  discovered 
is  Tell  Ashtcrah  {Ritler,  Porter,  &c.)  Edrei.  ''J^")1N}  Edrui.  'ESpaiV.  There  are  two  towns  of 
this  name  :  one  in  the  north  of  Palestine,  the  other  to  the  east  of  Jordan.  It  is  with  the  latter 
that  we  have  to  deal.  In  Scripture  it  is  only  mentioned  in  connection  with  the  victory  of  Israel 
over  the  Amorites  under  Og.  It  was  one  of  the  two  capitals  of  Bashan  (Num.  xxi.  33  ;  Deut. 
i.  4  ;  Josh.  xii.  4),  and  continued  to  be  a  large  and  important  city  till  the  seventh  century  A.D., 
though  no  further  reference  to  it  is  made  in  Scripture.     The  ruins  of  an  ancient  city,  still 


EGMILETICAL  COMMENTARY:  DEUTERONOMY. 


■bearing  the  name  of  Edr'a,  stand  on  a  rocky  promontory,  which  projects  from  the  south-west 
corner  of  the  Lejah.  The  site  a  strange  one — without  water,  witliout  access,  except  most  diffi- 
cult, seems  to  have  been  chosen  for  its  strength  and  security.  The  identity  of  this  site  with 
the  Edrei  of  Scripture  has  been  challenged,  but  see  "  Smith's  Dictionary  "  for  full  particulars. 

....  Lebanon.  ]ij^7  L'bhanon.  Ai^ai'os.    A  mountain  range  in  the  north  of  Palestine.    The 

name  Lebanon  means  "  white,"  and  was  applied  on  account  of  the  snow  which  covers  it  for  the 
greater  part  of  the  year,  or  on  account  of  the  white  colour  of  its  limestone  rocks,  clifil^,  and 
peaks.  There  are  two  ranges  parallel,  named  Lebanon  and  Anti-Lebanon,  or  Lebanon  toward 
the  sun-rising,  i.  e.,  Eastern  L.  It  was  from  the  western  range  Solomon  obtained  his  timber. 
The  snow  remains  in  patches  the  whole  year  on  the  summits  of  Lebanon.    There  is  a  very  good 

article  on   "Lebanon"  in   "Smith's  Dictionary,"  so  too  in  Kitto Euphrates.  JllS 

P'rath.  Ev<ppaT7]s.  Probably  a  word  of  Arian  origin  ;  and  if  so,  means  "  the  good  and  abound- 
ing river."  The  Euphrates  is  the  largest,  longest,  and  most  important  river  in  Western  Asia. 
Its  two  chief  sources  are  in  the  Armenian  mountains.  These  two  streams  flow  on,  one  270,  the 
other  400  miles,  till  they  meet  at  Kebban-Maden,  where  a  river  is  formed  120  yards  wide, 
very  deep  and  rapid.  This  flows  nearly  south  in  a  tortuous  course,  forcing  a  way  through  the 
ranges  of  Taurus  and  Anti- Taurus,  as  if  it  would  break  into  the  Mediterranean,  but,  opposed  by 
the  ranges  of  Amanus  and  Lebanon,  it  turns  south-east,  and  in  this  direction  proceeds  1000 
miles  into  the  Persian  Gulph.  The  length  is  1780  miles,  of  which  1200  are  navigable  for  boats 
and  small  steamers.  The  greatest  width  of  the  river  is  at  a  distance  of  700  or  800  miles  from 
its  mouth,  while  much  lower  down  it  is  nearly  300  yards  narrower,  and  not  so  deep  by  six  feet. 
The  causes  of  this  singular  phenomenon  are  the  entire  absence  of  tributaries  below  the  Khabour, 

and  the  employment  of  water  in  irrigation Eshcol.   /'^'^i^  Eshcol.  'EcxtiX.     A  wady 

in  the  neighbourhood  of  Hebron,  explored  by  the  spies  sent  by  Closes  from  Kadesh  Barnea. 
From  this  fruitful  valley  was  brought  a  large  cluster  of  grapes,  which,  from  the  meaning  of 
the  word  in  Hebrew,  explained  to  the  spies  the  name  of  the  place  (Num.  xiii.  23,  24).  But  it 
may  be  instructive  to  remember  that,  when  Abraham  dwelt  in  this  locality,  the  names  of  the 
three  chiefs  of  the  Amorites,  his  neighbours,  were  Aner,  Eshcol,  and  Mamre  ;  and  possibly  the 
name  of  one  may  have  attached  itself  to  one  of  the  fertile  valleys  near  their  home,  when  the 
name  would  be  Amoritic,  not  Hebrew Hormah.   JlJ^'Ml  KhSrmah  was  the  chief  town 

oi  a  Canaanitish  tribe  on  the  south  of  Palestine,  reducftd  by  Joshua.  Its  ancient  name  was 
Zephath  (Judges  i.  17).  It  became  subsequently  a  city  of  Judah,  though  apparently  belonging 
to  Simeon,  whose  territory  is  reckoned  part  of  the  former. 

Saurin's  Dissertation  on  Deuteronomy,  Chap.  I. 

Moses,  being  about  to  die,  recapitii-  and  Og ;  the  distribution  of  the  country 

lates  the  laws  of  God  in  the  presence  of  of  the  heathen. 

all  Israel.     When  Moses  was  about  to  (5.)  The  prayer  of  Moses  for  the  re- 
die,  he  made  a  last  effort  to  stamp  on  vocation  of  God's  sentence  on  himself, 
the  mind  of  Israel  the  law  he  had  already  (6.)  The  plagues  and  miracles, 
^^iven.    The  speeches  made  on  that  occa-          II.  Moses  recapitulated  all  the  laws 
sion  form  the  Book  of  Deuteronomy —  — moral,  ceremonial,  political,  and  mili- 
the  second  law.     These  discourses  were  tar3^ 

not  given  all  at  once,  on  one  day,  but  on  III.  Moses   above    all    presses    most 

several  occasions.  home  to  the  people  the  law  which  the 

I.    He  briefly  relates  to   the  people  Israelites  stood  in  the  greatest  need  of, 

the  most  memorable  events  that  befell  i.e.,  that  which   was   calculated  to   re- 

them  from  the  time  they  left   Mount  strain  their  boundless  inclination  towards 

Horeb,  idolatry,  and  which  caused  them  so  often 

(1.)  The  order  they  received  to  make  to  relapse  into  it  (cf.  Deut.  iv.  15,  xiii.  6, 

the  windings  toward  the  mountains  of  &c.,  xvii.  2,  &c. 
the  Amorites,  &c.  &c.  IV.  Moses   established  the   necessity 

(2.)  The  sending  of  the  spies ;  their  of    knowing    the    law   of    God,    and  of 

report;    the    murinurings    and    punish-  making  it  the  object  of  perpetual  medi- 

ment  of  the  people ;  the  dreadful  oath  tation.     All  must    read  it :    the  young 

of  God  that  none  should  enter  the  Pro-  has  no  excuse  in  his  weakness,  nor  the 

mised  Land.  old  in  his  infirmities  (cf.  vi.  6,  7,  &c.) 

(3.)  The  divers  tours  made  by  them.  V.  Moses  set  before  the  eyes  of  the 

(4.)  The  victories  gained  over  Sihon  Israelites  the  great  reasons  which  ought 

7 


EOMILETICAL  COMMENTARY:  DEUTERONOMY. 


to  induce  them  to  make  the  laws  of  God 
the  rule  of  their  behaviour. 

(1.)  All  these  laws  terminated  in  the 
love  of  God  as  their  centre  (x,  12, 
13). 

(2.)  These  laws  are  of  themselves 
sufficient  to  accumulate  glory  and  hap- 
piness both  on  nations  and  private  per- 
sons if  they  observe  them  religiously  (c/. 
iv.  5,  G). 

(3.)  These  laws  were  made  by  a  Being 
which  had  dealt  out  His  wonders  and 
})rofuseness  to  a  people  for  whom  He 
had  made  them  (iv.  32). 

(4.)  These  laws  draw  down  number- 
less blessings  upon  those  who  follow 
them,  and  as  many  misfortunes  on  those 
that  break  them  (xi.  26). 

(5.)  These  laws  are  endued  with  in- 
trinsic justice  (iv.  8). 

(G.)  These  laws  are  adapted  to  the 
faculties  and  understandings  of  those 
for  whom  they  were  made  (xxx.  11). 

VI.  Moses  sharply  reproaches  the 
children  of  Israel  for  their  ingratitude. 
This  is  why  the  Targum  calls  the  book 
the  Book  of  Ileproaches  (cf.  xxxii.  5,  6, 
XV.  18,  xxix.  30). 

VII.  Moses  foretells  the  catastrophe 
into  which  the  people  should  fall  through 
their  rebellions  {cf.  xxviii.  62,  &c.,  xxxi. 
1,  &c.) 

After  that  Moses  had  taken  all  the 
care  his  wisdom  and  prudence  could 
suggest  to  engage  the  Israelites  to  be 
faithful  to  God,  he  concludes  in  lamenting 
the  little  success  all  these  remonstrances 
were  likely  to  produce.  —  Epitome  of 
Saurin's  Ixviii.  Dissertation. 

Ver.  1.  "  On  this  side"  or,  on  the  out- 
side, i.e.,  heyond  Jordan,  as  the  Greek 
translateth.  This  word  (1I1J^2  b'eber) 
signifieth  both  sides,  and  by  circum- 
stance of  place  is  to  be  understood.  To 
those  out  of  Canaan,  it  was  on  this  side; 
to  the  Israelites  in  Canaan,  it  was  heyond, 
or  the  outside  of  Jordan,  where  Moses 
spake  these  things. — Ainsworth. 

"  On  this  side."  To  those  on  the  east, 
it  was  this;  to  those  on  the  west  of 
Jordan,  the  other  side. 

"  The  plain :"  to  wit,  of  Moab's  land, 

as    ver.   5 ;    see    Num.  xxii.   1.     There 

Moses  spake  these  things  and  died  (Deut. 

xxxiv.  5).     Chald.  saith  Moses  rebuked 

8 


them,  "  because  they  had  provoked  God 
in  the  plain." — Ainsivorth. 

"  Which  Moses  spake  to  all."  An 
objection  raised  by  some  to  these  words, 
and  thence  to  the  value  of  the  book,  is 
that  all  Israel  could  not  hear.  In  answer 
to  this,  it  is  said  Whitefield  was  heard 
distinctly  half  a  mile  off.  In  Australia 
the  "  coey "  can  be  heard  at  a  distance 
of  two,  or  even  three  miles.  Where  the 
air  is  clear  and  elastic,  as  it  is  in  some 
localities,  sound  is  heard  a  very  long 
way  off.  That  such  was  the  case  in  the 
Sinaitic  peninsula  seems  almost  certain 
from  a  passage  in  Dean  Stanley's  "  Sinai 
and  Palestine:"  "Among  the  charac- 
teristics of  Sinai,  one  must  not  be 
omitted — the  deep  stillness,  and  conse- 
quent reverberations  of  the  human  voice. 
From  the  highest  point  of  Eds  Sasafeh 
to  its  lowest  peak,  a  distance  of  sixty 
feet,  the  page  of  a  book,  distinctly  but 
not  loudly  read,  was  perfectly  audible ; 
and  every  remark  of  the  various  groups 
of  travellers,  descending  from  the  heights 
of  the  same  point,  rose  clearly  to  those 
immediately  above  them.  It  was  the 
belief  of  the  Arabs  who  conducted 
Niebuhr,  that  they  could  make  them- 
selves heard  across  the  Gulf  of  Akaba ; 
a  belief  doubtless  exaggerated,  yet  pro- 
bably originated  or  fostered  by  the  great 
distance  to  which,  in  these  regions,  the 
voice  can  actually  be  carried." 

A  question  sometimes  raised  with  re- 
gard to  these  early  books  of  the  Bible  is, 
how  were  they  preserved  1  The  following 
may  assist  some  in  the  presence  of  this 
difficulty : — 

"  Various  doubts  have  sometimes  been 
thrown  out  as  to  the  existence  of  writ- 
ings at  this  period.  Waiving  the  evidence 
of  the  Mosaic  records,  we  may  remark 
that  hieroglyphical  inscriptions  were 
known  iipon  stone  in  Egypt  at  least  as 
early  as  the  fourth  dynasty,  or  B.C.  2450; 
that  inscribed  bricks  were  common  in 
Babylonia  about  two  centuries  later,  and 
that  writing  upon  papyruses,  both  in  the 
hieroglyphics  and  the  hieratic  characters, 
was  familiar  to  the  Egyptians  under  the 
18th  and  19th  dynasties,  which  is  ex- 
actly the  time  to  which  the  Mosaic 
records  Avould  belong.     It  seems  certain 


EOMILETICAL  COMMENTARY:  DEUTERONOMY. 


that  Moses,  if  educated  by  a  daughter 
of  one  of  the  Eamess^de  kings,  would 
be  well  acquainted  with  the  Egyptian 
method  of  writing  with  ink  upon  the 
papyrus ;  while  it  is  also  probable  that 
Abraham,  who  emigrated  not  earlier  than 
the  19th  century  before  our  era  from  the 
great  Chaldean  capital  Ur,  would  have 
brought  with  and  transmitted  to  his 
descendants  the  alphabetic  system  with 
which  the  Chaldeans  of  his  day  were 
acquainted.  There  is  thus  every  reason 
to  suppose  that  writing  was  familiar  to 
the  Jews  when  they  quitted  Egypt ;  and 
the  mention  of  it  as  a  common  practice 
in  the  books  of  Moses  is  in  perfect 
accordance  with  what  we  know  of  the 
condition  of  the  world  at  the  time  from 
other  sources. 

"  Some  writers  urge  that  the  Jews 
could  not  have  learned  alphabetic  writing 
from  the  Egyptians,  since  "  the  mode  of 
representing  ideas  to  the  eye,  which  the 
Egyptians  employed  till  a  period  long 
subsequently,  was  widely  different  from 
the  alphabetic  writing  of  the  Hebrews." 
But  the  difference  was  not  really  very 
great.  It  is  a  mistake  to  suppose  that 
the  Egyptian  writing  was,  except  to  a 
very  small  extent,  symbolical.  Both  in 
the  hieroglyphic  and  the  hieratic,  as  a 
general  rule,  the  ivords  are  spelt  'phoneti- 
cally first,  and  are  then  followed  by 
a  symbol  or  symbols."  —  Rawlinsons 
"  Bampton  LecturesP 

Ver.  2.  "  This  verse  seems  misplaced ;  it 
should  come  in  between  vers.  19,  20." — 
Horsley;  cf.  also  Dr.  Wall,  Kennicott,  &c. 

"  Transcribers  are  apt  to  transpose 
letters,  words,  or  sentences.  .  .  .  Trans- 
positioii  of  verses  may  be  found  in 
Lamentations  ii.  iii.  and  iv." — Jahn. 

"  Eleven  days'  journey."  "  So  many 
days'  march  for  a  foot  army  ;  but  Philo, 
the  Jew,  saith  a  horseman  might  do  it 
in  three  days  (triduo  confici  potuit)." — 
T7'app. 

"  If  it  be  objected  that  they  spent 
more  days  in  that  journey  (Num.  xi.- 
xiii.),  we  answer  that  Moses  might  mean 
there  only  the  days  in  which  they  were 
upon  the  march.  For  according  to 
Adrichomius,  who  had  been  upon  the 
spot,  the  journey  itself  was  too  short  to 


take  eleven  days.  However,  no  wonder 
they  were  eleven  days  going  it,  consider- 
ing the  great  number  of  their  flocks,  and 
the  bulk  and  weight  of  their  carriage." 
— Bihliotheca  Bihlica. 

"  The  way  was  plain,  and  known 
between  Horeb,  whither  God  brought 
them  on  purpose  to  serve  Him,  and 
Kadesh  Barnea,  which  was  the  begin- 
ning of  an  habitable  country  {cf.  Num. 
xiii.  26,  XX,  16)." — Maimonides. 

"  There  is  another  route,  not  along 
the  plain  of  the  Arabah  and  by  Mount 
Seir,  but  over  the  high  ground  to  the 
west." — Annotated  Paragraph  Bible. 

"  Kadesh  is  named  as  the  southern 
point  of  the  Promised  Land,  In  this 
verse,  as  in  the  first,  the  mind  of  the 
reader  seems  directed  to  the  past  history. 
It  was  but  eleven  days'  journey  from  the 
Mountain  of  the  Covenant  to  the  Pro- 
mised Land,  yet  in  the  fortieth  year  the 
chosen  people  were  still  in  the  wilder- 
ness. " — Speaker's  Commentary. 

"  Eleven  days' journey  from  Horeb  to 
Kadesh  Barnea  ;"  and  yet,  in  God's  pro- 
vidence, the  people  required  forty  years 
to  accomplish  it.  What  takes  the  short- 
est time  is  not  alway  the  best  path.  De- 
sert wandering  was  a  preparation  for  the 
destined  goal.  However  diversified  the 
opinions  of  men  in  religion,  all  are  agreed 
that  the  end  and  aim  of  life  is  not  here. 
Life  is  but  a  preparation.  Man's  true 
destiny  is  immortality.  Two  things 
necessary  for  the  man  who  would  reach 
his  true  destiny — 

I.  That  we  may  reach  our  true  des- 
tiny, Christ  must  take  hold  of  us. 
Several  forces  in  society  are  laying  hold 
of  men — ambition,  avarice, lust,  pleasure, 
pride,  superstition.  One  or  more,  per- 
haps all,  grasp  and  hold  men.  They 
extend  around  him  like  some  dense 
poisoning  fog,  robbing  the  man  of  both 
light  and  strength.  While  environed 
with  such,  or  indeed  any  form  of  sin, 
Christ  would  break  His  way  into  us 
with  help,  "  I  came  not  to  call  the 
righteous  but  sinners"  {cf.  similar  texts; 
cf  also  1  Tim.  i.  14,  16;  1  Pet.  ii.  3; 
Acts  X.  36,  xiii.  38,  39;  Col,  ii,  13). 

II.  That  we  may  reach  our  true 
destiny,  we  must  take  hold  of  Christ. 

9 


UOMILETICAL  COMMENTARY :  DEUTERONOMY. 


(".)  We  take  hold  of  Christ  by  faith 
in  Him. 

{b.)  W'e  show  our  faith  in  Ilim  as 
well  as  our  love  to  Him  by  keeping  His 
commandments  (Jolin  xiv.  15,  xv,  10; 
James  ii.  17,  18;  Gal.  v.  G). 

(c.)  We  also  take  hold  of  Christ  by 
taking  refuge  in  His  atonement. 

"  In  the  East  there  is  a  tree  which 
is  a  non-conductor  of  electricity.  The 
people  know  it,  and,  when  a  storm  comes, 
they  flee  to  it  for  safety.  Beautiful 
picture  of  the  Saviour  !  Beautiful  em- 
blem of  Calvary  !  It  is  a  non-conductor 
of  wrath.  Get  underneath  it,  and  you 
are  safe  for  ever." — Thomas  Jones. 

Ver.  3.  "Fortieth  year"  of  Israel's 
coming  out  of  Egypt.  In  the  first 
month  of  this  year,  Mary  (Miriam), 
Moses's  sister,  died  (Num.  xx.  1).  In 
the  first  day  of  the  fifth  month  thereof, 
Aaron,  his  brother,  died  (Num.  xxxiii. 
38) ;  and  now,  at  the  end  of  the  year, 
Moses  himself  dieth,  when  he  had  re- 
peated the  law,  and  renewed  the  covenant 
between  God  and  His  people  Israel. — 
Ainstuortli. 

Moses  spoke  what  the  Lord  had  com- 
manded him ;  in  other  words,  Moses  gave 
the  people  what  God  had  given  him  (c/. 
Acts  iii.  6).  Though  the  words  were 
Moses's,  the  thing  uttered  was  of  God. 
Some  speak  according  to  the  wisdom  of 
the  world  :  they  can  tell  much  about  its 
craft,  villany,  rottenness,  hoUowness  ; 
and  they  preach  selfishness,  more  or  less 
refined,  as  a  means  of  personal  defence, 
and  the  true  source  of  success.  Some 
speak  according  to  one  thing ;  others 
according  to  something  else  :  Moses 
spoke  according  to  what  God  had  given 
him.      He  therefore  spoke  God's  truth. 

I.  Because  Moses  spoke  God's  truth 
he  uttered  what  would  be  advantageous 
to  the  people.  The  path  of  happiness  is 
the  way  of  wisdom.  Wisdom  is  happi- 
ness as  well  as  pleasant  (Prov,  viii.). 
True  wisdom  is  the  fear  of  God  (Job 
xxviii.  :38).  The  man  who  declares 
God's  truth  instructs  in  wisdom  and 
leads  men  to  happiness.  Happiness  is 
what  men  are  seeking.  Those  who  con- 
duct others  into  happiness  meet  an 
universal  want.  Blessed  is  the  man 
10 


who  supplies  widespread  demands  !    He 
gives  bread  to  the  hungry. 

"  The  happy  have  whole  days,  and  these  they 
use  ; 
The  unhappy  have  but  hours,  and  those  they 
lose."  — Drydai. 

"  True  happiness  (if  understood) 
Consists  alone  in  doing  good." 

— Somen' ille. 
"  No  man  is  blest  by  accident  or  guess ; 
True  wisdom  is  the  price  of  liappiness." 
—  Young. 

"  The  only  happiness  a  brave  man 
ever  troubles  himself  with  asking  much 
about  is  the  happiness  to  get  his  work 
done.  Not  '  I  can't  eat ! '  but  '  I  can't 
work  ! ' — that  was  the  burden  of  all  wise 
complaining  among  men." — T.  Carlyle. 

"  Happiness  is  no  other  than  sound- 
ness and  perfection  of  mind." — Anto- 
ninus. 

"  Happiness  .  .  .  the  inward  com- 
placence we  find  in  acting  reasonably." 
— Atierhury. 

"  There  are  two  ways  of  being  happy: 
we  may  either  diminish  our  wants  or 
augment  our  means;  either  will  do;  the 
result  is  the  same.  It  is  for  each  man 
to  decide  for  himself,  and  do  what 
happens  to  be  the  easier.  If  you  are 
idle,  or  sick,  or  poor,  however  hard  it 
may  be  to  diminish  your  wants,  it  will 
be  harder  to  augment  your  means.  If 
you  are  active  and  prosperous,  or  young 
and  in  good  health,  it  may  be  easier  for 
you  to  augment  your  means  than  dimi- 
nish your  wants.  But  if  you  are  wise, 
you  will  do  both  at  the  same  time,  .  .  . 
and  if  you  are  very  wise,  you  will  do 
both  in  such  a  way  as  to  augment  the 
general  happiness  of  society."  —  B. 
Franlclin. 

"  Religion  directs  us  rather  to  secure 
inward  peace  than  outward  ease." — Til- 
lotson. 

"  The  happiness  of  life  consists,  like 
the  day,  not  in  single  flashes  (of  light), 
but  in  one  continuous  mild  serenity. 
The  most  beautiful  period  of  the  heart's 
existence  is  in  this  calm,  equable  light, 
even  though  it  be  only  moonlight  or 
twilight.  Now  the  mind  alone  can 
obtain  for  us  this  heavenly  cheerfulness 
and  peace."- — Richter. 

II.  Because  Moses  spoke  what  God 
gave  him,  he  could  speak — 


HOMILETICAL  COMMENTARY :  DEUTERONOMY. 


(a.)  With  courage. 

(6.)  With  power. 

(a.)  With  courage — God  on  his  side. 

"  He  holds  no  parley  with  unmanly  fears ; 
Wliere  duty  bids,  he  confidently  steers, 
Faces  a  thousand  dangers  at  her  call, 
And,  trusting  in  his  God,  surmounts  them 
all."  — Cowper. 

"  Courage  consists,  not  in  blindly 
overlooking  danger,  but  in  seeing  it  and 
conquering  it." — Richter. 

"  A  great  deal  of  talent  is  lost  in  the 
world  for  the  want  of  a  little  courage. 
Every  day  sends  to  their  graves  a  num- 
ber of  obscure  men,  who  have  remained 
in  obscurity  because  their  timidity  has 
prevented  them  from  making  a  first 
eflfort ;  and  who,  if  they  could  have 
been  induced  to  begin,  would  in  all  pro- 
bability have  gone  great  lengths  in  the 
career  of  fame." — Sidney  Smith. 

"  The  truest  courage  is  always  mixed 
with  circumspection ;  this  being  the 
quality  which  distinguishes  the  courage 
of  the  wise  from  the  hardiness  of  the 
rash  and  foolish." — Jones  of  Naylands. 

"  Courage  mounteth  with  occasion." 
— Shahespeare. 

An  examfple  of  cotirage.- — Henry  III., 
king  of  France,  one  day  said  to  Palissy 
the  potter,  who  was  a  Calvinist,  that 
"  he  would  be  compelled  to  give  him 
(Palissy)  up  to  his  enemies  unless  he 
changed  his  religion."  "  You  have  often 
said  to  me,  sire,"  was  the  undaunted 
reply  of  Palissy,  "  that  you  pitied  me  ; 
but  as  for  me,  I  pity  you,  who  have 
given  utterance  to  such  words  as,  '  I 
shall  be  compelled.'  These  are  unkingly 
words ;  and  I  say  to  you,  in  royal  phrase, 
that  neither  the  Guises,  nor  all  your 
people,  nor  yourself,  are  able  to  compel 
a  humble  manufacturer  of  earthenware 
to  bend  his  knee  to  statues." 

(b.)  With  potoer :  he  would  speak  as 
one  having  authority,  and  not  as  the 
scribes  (c/.  Matt.  vii.  29).  His  words 
were  not  the  echoes  of  another  man's 
experience  :  the  words  spoken  represent 
things  real  and  living  in  his  own  heart. 

"  There   is  no  keeping  back  the   power  we 
have  ; 
He  hath  no  power  who  hath  no  power  to 
use."  — Bailey. 

"  Power  shows  the  man." — Pittachus. 


"  He  speaks  with  power,  because  as 
strong  as  heaven's  heat,  and  as  its  bright- 
ness clear"  (Hill);  or  "as  the  rock  of 
ocean,  that  stems  a  thousand  wild  waves 
on  the  shore." — Cam2)beU. 

III.  Because  Moses  spoke  what  God 
gave  him  to  speak,  he  relieved  himself 
of  a  great  responsibility. 

(a.)  Commissions  are  sometimes  in- 
trusted to  men  by  God  which  they  are 
afraid  to  execute.  They  thereby  entail 
calamity  upon  themselves  and  all  con- 
nected with  them  {cf.  Jonah). 

(6.)  Duties  imposed  by  God,  if  ne- 
glected, bring  desolation  on  the  man 
and  his  family  (cf.  Achan,  Judges  vii.). 

(c.)  Knowledge,  wisdom,  visions  of 
the  Divine  glory,  are  vouchsafed  to  men 
to  be  used  for  the  improvement  of  the 
world,  the  upholding  of  the  Church,  and 
the  honour  of  God.  If  //mused,  the 
consequences  will  be  terrible  (cf.  Balaam, 
Solomon,  our  own  Lord  Byron). 

(d.)  Money,  influence,  opportunity,  is 
intrusted  to  many  in  these  days.  Such 
is  not  to  be  lavished  on  ourselves.  God 
gave  it :  He  expects  it  to  be  used  in  His 
service.  Moses  recognised  this.  His 
power,  his  thoughts,  came  fi'om  God,  he 
used  them  for  God,  and  therefore  spoke 
what  God  gave  him  to  speak.  He  thus 
relieved  himself  of  a  great  responsibility. 
To  all  are  intrusted  "  talents " — five, 
two,  one.  If  we  hide,  or  misuse,  or 
waste,  God  will  punish,  and  take  from 
us  even  what  we  have  (cf.  Shakespeare's 
"  Julius  Caesar,"  iv.  3 — 
"  There  is  a  tide  in  the  affairs  of  men, 

And   we  must  take  the   current  when  it 

serves, 
Or  lose  our  venture." 

"  Opportunity  has  hair  in  front,  be- 
hind she  is  bald ;  if  you  seize  her  by 
the  forelock  you  may  hold  her,  but,  if 
suffered  to  escape,  not  Jupiter  himself 
can  catch  her  again." 

"  Miss  not  the  occasion  ;  by  the  forelock  take 
That  subtle  power,  the  never-halting  Time, 
Lest  a  mere   moment's  putting  off  should 

make 
Mischance  almost  as  heavy  as  a  crime." 
—  Wordsivorth. 

"  All  men,  if  they  work  not  as  in  a 
Great  Taskmaster's  eye,  will  work  wrong, 

11 


HOMILETICAL  COMMENTARY :  DEUTERONOMY. 


work  unhappily  for  themselves,  and  for 
you." — Carlyle. 

"  Thousands   of  men  breathe,  move, 
and  live,  pass  off  the  stage  of  life,  and 
are  heard  of  no  more.     Why  1    They  do 
not  partake  of  good  in  the  world,  and 
none  were  blessed  by  them  ;    none  could 
point  to  them  as  the  means  of  their  re- 
demption ;  not  a  line  they  wrote,  not  a 
word  they  spoke,  could  be  recalled,  and 
so  they  perished ;  their  light  went  cut 
in  darkness,  and  they  were  not  remem- 
bered more  than  the  insects  of  yesterday. 
Will  you  thus  live  and  die,  O  man  im- 
mortal 1    Live  for  something.    Do  good, 
and  leave  behind  you  a  monument  of 
virtue." — Chalmers. 
"  No  man  is  born  unto  himself  alone. 
"Who  lives  unto  himself,  he  lives  to  none  : 
The  world's  a  body,  each  man  a  member  is, 
To  add  some  measure  to  the  public  bliss. 
Where  much  is  given,  there  much  shall  be 
required."  — Quarles. 

Ver.  4.   "  After  he  had  slain  Sihon." 

If  Samson  had  not  turned  aside  to  see 
the  lion  that  not  long  before  he  had 
slain,  he  had  not  found  the  honey  in  the 
carcass  (Judges  xiv.  8).  So  if  we  re- 
cognise not  our  dangers,  deliverances, 
and  achievements,  we  shall  neither  taste 
how  sweet  the  Lord  is  nor  return  Him 
His  due  praise.  So  true  thankfulness  is 
required. 

I.  Kecognition. 

IL  Estimation. 

IIL  Retribution  (cf.  Ps.  cxvi.  3,  7, 
12.— Trapp. 

The  slaughter  of  Sihon  and  Og  was 
an  encouragement  to  Israel  for  their  after 
wars,  and  an  argument  to  move  them 
unto  thankful  obedience  to  the  law  now 
lepeated. — A  imworth. 

"Sihon,  the  king  of  the  Amorites, 
which  dwelt  in  HesLbon." 

For  situation  of  Heshbon,  cf.  "  Cri- 
tical Notes."  Meaning  of  Heshbon 
is  "  stronghold."  Sihon  dwelt  in  a 
stronghold.  Here  was  shelter  and 
safety.  In  doing  this  he  showed  his 
wisdom.  But  the  wisest  is  sometimes 
unwise.  Sihon  betrayed  his  humanity. 
He  left  his  stronghold,  and  so  was  guilty 
of  two  foolish  things  :  he  left  a  strong- 
hold, and  he  joined  tlie  heathen  to  fight 
against  God  and  His  people.  These 
12 


words  are  fraught  with  instruction,  for 
they  bring  Sihon  before  us  as  an  example 
and  warning. 

I.  Sihon  as  an  example.  He  did  well 
to  dwell  in  a  stronghold. 

(a.)  A  stronghold  is  a  place  fortified 
by  nature  or  art :  it  is  made  strong  by 
God  or  man.  It  is  a  place  of  security. 
The  sold  needs  a  place  of  security  where 
to  flee  from  spiritual  foes.  The  Psalm- 
ist frequently  spoke  of  God  as  his  for- 
tress {cf.  Ps.  xi.  2,  xxxi.  3,  Ixxi.  3,  xci. 
2,  cxliv.  2). 

Shakespeare  has  well  said — 

"  God  is  our  fortress,  in  whose  conquering 
name 
Let  us  resolve  to  scale  their  flinty  bulwarks." 

To  which  we  may  add  from  the  same 
writer — 

"  It  is  a  forted  residence  'gainst  the  tooth  of 
Time, 
And  rasure  of  Oblivion." 

To  the  Christian,  God  in  Christ  is  the 
stronghold.  Though  the  imagery  for  the 
most  part  (Christ  as  a  Rock)  is  that  of 
a  foundation  (Matt.  vii.  24 ;  Rom.  ix. 
33 ;  1  Pet.  ii.  8),  yet  the  metaphor  is 
open  in  other  places  for  other  interpre- 
tation [cf.  1  Cor.  X.  4).  Christ  as  a 
rock  is  a  rock  to  be  made  use  of  by 
man.  Man  is  to  use  Christ  as  a  foun- 
dation to  build  upon.  Christ  will  be  to 
men  now  what  the  rock  was  to  Israel 
in  the  desert :  that  whence  flows  the 
stream  of  spiritual  life.  Men  are  to 
drink  of  this  water  or  build  on  this 
foundation — it  matters  not  which  meta- 
phor is  used — hj  faith  {cf.  Acts  xvi.  31  ; 
1  Cor.  iii.  10-16;  John"  xvi.  7). 

(6.)  Where  a  man  has  security  he  has 
peace.  Because  the  Christian  feels 
secure  in  Christ  he  rests.  Dwell  on  the 
power  of  faith  in  producing  a  sense  of 
security  and  rest  {cf.  Biuney's  Pract. 
Nat.  of  Faith). 

II.  Sihon  as  a  warning.  He  left  the 
stronghold  where  he  had  enjoyed  peace 
and  protection  to  join  the  enemies  of 
God.  No  better  warning  for  the  young. 
If  we  forsake  God,  God  will  forsake  us. 
"  Those  that  honour  me  I  will  honour." 
"  Those  that  seek  shall  find."  There  are 
two  sources  of  temptation  to  the  inex- 
perienced :  inquisitiveness  and  pleasure. 

(a.)    Inquisitiveness    has    not    infre- 


EOMILETICAL  COMMENTARY:  DEUTERONOMY. 


quently  tempted  the  young  to  leave  the 
safe  shelter  of  faith  in  Christ  to  dabble 
in  the  muddy  currents  of  scientific  and 
philosophic  speculation,  and  to  rush  into 
the  storms  raised  by  supposed  discoveries 
of  unbelief.  Such  have  quickly  found 
they  trod  a  path  beset  with  thorns.  To 
such  Sihou  is  a  warning. 

(6.)  Pleasure  has  induced  men  to  for- 
sake the  garden  about  the  Cross,  where 
Ilest,  Joy,  Safety,  and  Peace  lingered, 
notwithstanding  the  transverse  shadows 
upon  the  ground,  to  taste  fruits  of  trees 
that  grew  beyond.  They  were  not  satis- 
fied with  what  Christ  gave.  The  angels' 
food  sickens.  They  lust  for  the  things 
of  Egypt  {cf.  Eve  in  the  garden).  The 
Bible  is  thrown  aside  for  the  novel. 
The  prayer-meeting  is  exchanged  for  the 
play.  Virtue  sometimes  even  is  lost 
{cf.  Samson).  Contrast  the  choice  of 
Hercules  in  Xenophon's  "  Memorabilia." 

"To  what  gulplis 
A  single  deviation  from  the  track 
Of  human  duties  lead."  — Byron. 

(c.)  Gain  and  worldly  reward  have 
induced  some  to  forsake  God  and  His 
Church  [cf.  conduct  of  Balaam,  Judas ; 
Num.  xxiii.  10,  xxxi.  8,  16;  Mic.  vi.  5  ; 
2  Pet.  ii.  15;  Jude  11). 

Men  in  the  present  day  desire  the 
"  wages  of  unrighteousness  "  and  "  the 
2'>leasures  of  sin,"  and  for  them  pay  the 
price,  "  unrighteousness,"  "  sin,"  the 
DEATH  of  their  soul :  they  betray  "  the 
Lord  of  life  and  glory,"  "crucify  Him 
afresh,  and  put  Him  to  an  open  shame." 
Let  such  take  warning  of  Sihon,  king  of 
the  Amorites,  who  forsook  his  stronghold 
to  join  the  enemies  of  God. 

Ver.  5.  "In  the  end  of  this  fortieth 
year,  in  the  beginning  of  the  month 
Shebat,  Moses  called  the  people  toge- 
ther, saying.  The  time  of  my  death  draw- 
eth  nigh ;  if  any  one  therefore  hath  forgot 
anything  that  I  have  delivered,  let  him 
come  and  receive  it ;  or,  if  anything 
seem  dubious,  let  him  come  that  I  may 
explain  it.  And  so  they  say  in  Siphri, 
If  any  one  have  forgotten  any  constitu- 
tion, let  him  come  and  hear  it  the  second 
time ;  if  he  need  to  have  anything  un- 
folded, let  him  come  and  hear  the  expla- 
nation of  it." — Maimonides  on  this  verse. 


Ex- 


"Began    Moses   to   declare." 
plain." — Patrick. 

He  "  began,"  or,  better  perhaps,  "  un- 
dertook," to  "declare  the  law,"  i.e., 
explain  and  elucidate  it.  Such  is  the 
force  of  the  Hebrew  verb  "Ihi^  (beer), 

a  word  implying  the  pre-existence  of  the 
matter  on  which  the  process  is  employed, 
and  so  the  substantial  identity  of  the 
Deuteronomic  legislation  with  that  of 
the  previous  books.  LXX.  diaaaspi^sai : 
Vul.  explanare. — Speaker's  Commentary. 

"Began."  Willingly  took  upon  him, 
for  the  word  implies  willingness  and 
contentedness  {cf.  Gen.  xviii.  27).  So 
all  ministers  should  feed  their  flocks 
"  willingly  and  of  a  ready  mind  "  (1  Pet. 
V.  2).  Moses  began  to  declare  as  Jesus 
{cf.  Luke  xii.  1;  Matt.xvi.  6).  "  Disciples 
began  to  pluck,"  &c.  (Matt.  xii.  1). 

"  To  declare."  To  make  plain,  clearly 
manifest  to  the  understanding  of  the 
people,  as  in  Hab.  ii.  2.  A  thing  is  said 
to  be  made  plain  in  writing  that  he  may 
run  that  readeth  it. — Ainsivorth. 

^tj^in  =  to  be  ivilling,  not  began.  In 
Gen.  xviii.  27,  this  word  is  rendered  by 
"  I  have  taken  upon  me"  (Exod.  ii.  21). 
"  Moses  was  content." — Delgado. 

The  best  inheritance  that  a  rich  man 
can  leave  to  his  children  is  Christian 
instruction  in  the  discipline  and  admo- 
nition of  the  Lord,  and  thorough  educa- 
tion in  the  arts  and  sciences. — Geier. 

He  who  really  fears  God  will  say 
nothing  concerning  Him  but  that  which 
proceeds  from  his  innermost  heart,  and 
vow  nothing  but  what  he  is  resolved 
inviolably  to  keep. — Hengstenberg. 

"  Declare."  The  Hebrew  word  means 
properly  to  engrave,  to  hew  in  stone  : 
which  is  there  used  of  the  deeper  im; 
pressing  and  imprinting  on  the  heart  by 
means  of  exhortation  and  explanation. — 
Gerlach. 

The  address  of  Moses  is  in  perfect 
harmony  with  his  situation.  He  speaks 
like  a  dying  father  to  his  children.  The 
words  are  earnest,  inspired,  impressive. 
He  looks  back  over  the  whole  of  the 
forty  years  of  their  wandering  in  the 
desert,  reminds  the  people  of  all  the 
blessings  they  have  received,  of  the  in- 
gi'atitude  with  which  they  have  so  often 

13 


BOMILETICAL  COMMENTARY:  DEUTERONOMY. 


repaid  them,  and  of  the  judgments  of 
God,  and  the  love  that  continually  broke 
forth  behind  them ;  he  explains  the  laws 
again  and  again,  and  adds  what  is  neces- 
sary to  complete  them,  and  is  never 
weary  of  urging  obedience  to  them  in 
the  warmest  and  most  emphatic  words, 
because  the  very  life  of  the  nation  was 
bound  up  with  this ;  he  surveys  all  the 
storms  and  the  conflicts  which  they  have 
passed  through,  and,  beholding  the  future 
in  the  past — viz.,  ajjostasy,  punishment, 
and  pardon — continue  to  repeat  them- 
selves in  the  future  also. — Hengstenherg. 

"  On  tills  side  Jordan,"  &c.,  <kc. 

Moses  repeated  the  law  as  soon  as  he 
had  opportunity,  and  circumstances  re- 
quired it.  He  did  not  wait  till  the  pro- 
mised land  was  entered.  The  work  of 
to-day  was  not  delayed  till  the  morrow. 
It  was  done  at  once.  He  did  it  where 
he  was — in  the  land  of  the  Gentiles — 
surrounded  with  heathen — in  the  coun- 
try of  foes.  {Cf.  here  Carlyle's  words 
"  America  is  here  or  nowhere.")  Trapp 
with  no  little  humour  remarks  on  these 
words,  "  And  he  was  not  long  about  it. 
A  ready  heart  makes  a  riddance  of  God's 
work,  for  being  oiled  with  the  Spirit,  it 
becomes  lithe  and  nimble  and  quick  of 
despatch."     Three  practical  hints — 

I.  What  is  to  be  done  do  at  once. 
Moses  on  tJiis  side  of  Jordan  began  to 
speak.  Had  Moses  been  a  boy  at  school, 
he  would  not  have  put  off  his  prayers 
till  he  got  home  where  there  were  no 
school-fellows  to  chaff.  He  would  have 
said  them  then  and  there. 

"  Let  us  take  the  instant  by  the  forward  lip." 

— Shakespeare. 
"  Shun  delays,  they  breed  remorse  ; 

Take  thy  time  while  time  is  lent  thee  ; 
•  Creeping  snails  have  weakest  force  ; 
Fly  their  faults,  lest  thou  repent  thee. 
Good  is  best  when  soonest  wrought ; 
Lingering  labours  come  to  nought." 

— Southwell. 
*'  At  thirty  man  suspects  himself  a  fool  ; 
Knows  it  at  forty,  and  reforms  his  plans  ; 
At  fifty  chides  his  infamous  delay, 
Pushes  his  prudent  purpose  to  resolve ; 
In  all  the  magnanimity  of  thought 
Resolves :   and  re-resolves  :   then  dies  the 
same."  —Young. 

"  We  find  out  some  excuse  or  other  for 
deferring  good  resolutions." — Addison. 
U 


"  There  is  no  moment  like  the  pre- 
sent."— Maria  Edgeworth. 

Thou  art  a  passenger,  and  thy  ship 
hath  put  into  harbour  for  a  few  houns. 
The  tide  and  the  wind  serve,  and  the 
pilot  calls  thee  to  depart,  and  thou  art 
amusing  thyself  and  gathering  shells  and 
pebbles  on  the  shore  till  they  set  sail 
without  thee.  So  every  Christian  who, 
being  on  his  voyage  to  a  happy  eternity, 
delays  and  loiters,  and  thinks  and  acts 
as  if  he  were  to  dwell  here  for  ever. — 
Jortin. 

II.  Do  not  think  that  there  will  be  a 
more  propitious  time  than  the  present. 

(1.)  Dallying  with  duties  does  not 
diminish  difficulties. 

(2.)  Delay  positively  increases  difficul- 
ties. Power  unused  decreases.  If  duty 
is  deferred  a  day,  we  are  a  day's  wasted 
strength  the  weaker. 

(3.)  We  know  what  is  to  be  done  now  : 
to-morrow  it  may  be  forgotten.  Cares 
of  life  will  usurp  attentions.  The  duties 
are  pushed  aside — choked  down — killed. 
Weeds  grow  faster  than  corn  {cf.  parable 
of  the  sower).  Cares  and  duties  come 
quicker  than  time. 

"  Conviction,  were  it  never  so  excel- 
lent, is  worthless  till  it  convert  itself 
into  conduct.  Nay,  properly,  convic- 
tion is  not  possible  till  then,  inasmuch 
as  all  speculation  is  by  nature  endless, 
formless,  a  vortex  amid  vortices :  only 
by  a  felt  indubitable  certainty  of  experi- 
ence does  it  find  any  centre  to  revolve 
round,  and  so  fashion  itself  into  a  system. 
Most  true  is  it,  as  a  wise  man  teaches 
us,  that  "  doubt  of  any  sort  cannot  be 
removed  except  by  action.  On  which 
ground,  too,  let  him  who  gropes  pain- 
fully in  darkness  or  uncertain  light, 
and  prays  vehemently  that  the  dawn 
may  ripen  into  day,  lay  this  other  pre- 
cept well  to  heart,  which  to  me  was  of 
invaluable  service  :  '  Do  the  duty  which 
lies  nearest  thee,'  which  thou  knowest  to 
be  a  duty  !  Thy  second  duty  will  already 
have  become  clearer." — Carlyle. 

III.  Do  some  good  things  in  this  life 
— in  the  desert,  so  called,  on  this  side 
Jordan.  Do  not  wait  till  heaven  is 
reached,  that  angels  alone  may  be  wit- 
ness of  your  good  deeds.  Moses  did 
not  defer  till    the  promised  land  was 


HOMILETICAL  COMMENTARY:  DEUTERONOMY. 


reached.  He  did  what  he  was  able  otit 
of  the  promised  land.  It  was  well  he 
did.  He  never  reached  Canaan,  Had 
he  put  off  all  till  then,  nothing  would  have 
been  done.  Perhaps  you  may  never 
reach  heaven  :  probably  you  will  not  if 
there  is  so  little  of  the  spirit  of  Christ 
in  you  as  to  permit  an  utterly  indolent 
life.  Kemember  Dives !  Do  some- 
thing worth  remembering,  that  you  may 
have  one  pleasant  memory  to  carry  into 
hell  with  you  :  perhaps  a  sufficiency  of 
such  reminiscences  may  so  brighten  the 
gloom  of  those  infernal  regions  as  to 
make  the  hell  a  heaven. 

"  How  dangerous  to  defer  those  mo- 
ments which  conscience  is  solemnly 
preaching  to  the  heart !  If  they  are 
neglected,  the  difficulty  and  indisposi- 
tion are  increasing  every  month." — John 
Foster. 

Ver.  6.  The  first  and  introductory 
address  of  Moses  to  the  people  is  here 
commenced.  It  extends  to  ch.  iv.  40,  and 
is  divided  from  the  second  discourse  by 
vers.  41-49,  which  ai'e  obviously  of  a 
different  character  from  those  which 
precede  and  follow  them.  Addressing 
the  people  on  the  very  threshold  of  the 
promised  land,  Moses  summarily  recalls 
to  them  the  manifold  proofs  they  had 
experienced  of  the  care  and  faithfulness 
of  God  toward  them,  and  the  manifold 
instances  of  their  own  perverseness  and 
rebellion.  These  their  sins  had  shut 
them  out  during  a  whole  generation 
from  the  inheritance  covenanted  to  be 
given  to  their  fathers.  The  warning  is 
thus  most  effectively  pointed — that  they 
should  not  by  new  transgressions  debar 
themselves  from  those  blessings  which 
even  now  lay  before  their  eyes ;  and  the 
way  is  appropriately  prepared  for  that 
recapitulation  and  reinforcement  of  the 
law  of  the  covenant  which  it  is  the  main 
purpose  of  Deuteronomy  to  convey. — 
Spea/cer's  Commentary. 

"  Dwelt  long  enough."  "  From  the 
third  month  of  the  first  year  (Exod.  xix. 
1)  to  twentieth  day  of  the  second  year 
after  they  came  out  of  Egypt  (Num.  x. 
11),  they  stayed  at  Mount  Sinai,  which 
is  the  same  with  Iloreh,  they  being  only 
two  tops  of  the   same   mountain,  one  of 


them  something  higher  than  the  other, 
as  they  are  described  by  those  who  have 
taken  a  view  of  them." — Patrick. 

Ainsworth  more  correctly  says :  "  Thej' 
came  to  that  mount  in  the  third  month 
after  their  departure  out  of  Egypt  (Exod. 
xii.  1,  2),  and  removed  from  the  mount 
'  the  twentieth  of  the  second  month  in 
the  second  year'  (Num.  x.  11,  12);  so 
they  remained  there  almost  a  year,  where 
they  received  the  law,  or  Old  Testament, 
and  had  made  a  Tabernacle  for  God  to 
dwell  among  them  :  from  thence  God 
called  them  by  word  and  sign,  the  cloud 
removing  (Num.  x.  11,  13,  33);  to 
journey  toward  Canaan,  the  land  pro- 
mised to  Abraham,  the  figure  of  their 
heavenly  inheritance  by  faith  in  Christ. 
The  law  is  not  for  man  to  continue 
under,  but  for  a  time,  till  they  be  fitted 
and  brought  unto  Christ  (see  Gal.  iii. 
16,  17,  18,  iv.  1-5;  Heb.  iii.  18,  19, 
iv.  6-11." 

"  The  great  Primate  of  Ireland  thinks 
that  Moses  spoke  from  here  to  chap.  iv. 
40  on  February  20,  and  on  the  Sabbath 
day." — Bihliotheca  Biblica. 

"  In  Horeh."  It  has  been  remarked 
as  a  discrepancy  that  Sinai  of  the  other 
books  is  alway  called  Horeb  in  Deut- 
eronomy. But  this  is  met  by  the  note  in 
Exod.  xix.  2,  where  it  is  shown  that 
Horeb  is  the  general  name  of  the  whole 
mountain,  and  Sinai  is  the  special 
name  of  a  particular  part  of  it.  This 
distinction  is  scrupulously  observed 
everywhere  in  the  Pentateuch.  The 
name  Sinai  is,  however,  not  wanting  in 
the  book,  for  we  find  it  in  xxxiii.  2  {cf. 
long  note  on  Exod.  xix.  2,  "  Kitto's 
Family  Bible,"  Sinai,  in  Die. — Kiito. 

Humbled  they  must  be,  and  hammered 
for  a  season  :  sense  of  misery  goes  before 
a  sense  of  mercy. — Trapp. 

Dr.  Wright  says  "  by  Horeb,"  but  I 
know  not  his  reason,  as  they  were  "wi 
Horeb." — Delgado. 

"  Dwelt  long  enough "  implies  that 
the  purpose  for  which  Israel  was  taken 
to  Horeb  had  been  answered,  i.e.,  they 
had  been  furnished  with  laws  and  ordin- 
ances requisite  for  the  fulfilment  of  the 
covenant,  and  could  now  remove  to 
Canaan  to  take  possession  of  the  pro- 
mised Land.    The  word  of  Jehovah  meu- 

15 


IIOMILETICAL  COMMENTARY :   DEUTERONOMY. 


tioned  here  is  not  found  in  this  form  in 
the  previous  history  ;  but,  as  a  matter  of 
fact,  it  is  contained  in  the  Divine  in- 
structions that  were  preparatory  to  their 
removal  (Num.  i.  4,  ix.  15,  x.  20),  and  the 
rising  of  the  cloud  from  the  Tabernacle, 
•which  followed  immediately  afterwards 
(Num.  X.  1).  The  fixed  used  of  the 
name  lioreb  to  designate  the  mountain 
group  in  general,  instead  of  the  special 
name  Sinai,  which  is  given  to  the  parti- 
cular mountain  upon  which  the  law  was 
given,  is  in  keeping  with  the  rhetorical 
style  of  the  book. — Keil  and  Delitzsch. 
"Dwelt."  "  Sitten  much." — Ainsworth. 

"  The  Lord  our  God  spake  unto  us." 
Benisch  renders  the  verse — "The  Eternal 
our  God,"  &c.  These  words  are  power- 
fidly  suggestive  of  fellowship  with  the 
unseen  universe.  Contact  with  the 
verse  is  like  wandering  in  the  depth  of 
some  virgin  forest,  dark,  boundless,  at 
midnight  the  twinkling  stars  above  only 
revealing  the  intense,  mysterious  dark- 
ness, and  the  hidden  terror.  Whether 
t!iis  speech  was  audible  or  silent,  whether 
heard  by  the  sense  of  the  imagination, 
matters  very  little.  The  word  God  spoke 
was  heard  somehow,  and  to  the  hearer  the 
word  was  real,  as  well  as  the  speaker. 
Two  thoughts  suggested  here — 

I.  Man  has  a  capacity  to  hold  com- 
munion with  God. 

(a.)  This  is  done  by  means  of  a  special 
and  peculiar  faculty.  As  the  eye  sees, 
and  the  heart  loves ;  so  the  spirit  that 
is  in  man  communes  with  the  Spirit  that 
is  in  God. 

(6.)  This  faculty  may  be  alive  or  dead. 
"  In  the  day  thou  eatest  thereof  thou 
shalt  surely  die"  (cf.  Gen.). 

II.  Man's  power  of  hearing  God  de- 
pends upon  his  relationship  with  God. 
When  Christ  heard  His  Father  speak,  the 
people  said  it  "  thundered."  When 
i'aul  heard  the  voice  of  Christ  by  the 
way,  those  with  him  heard  it  not 
(Acts  xxii.  9).  When  the  Spirit  de- 
scended upon  Jesus  as  a  dove,  John  the 
Baptist  and  Jesus  beheld  it,  but  we  do 
not  know  that  the  people  saw  it. 

"Communion  with  God  will,  even  in 
this  life,  greatly  increase  our  conformity 
to  Him  ;  the  truth  of  this  is  confirmed 
16 


by  common  observation.  Assimilation 
is  always  a  consequence  of  association 
with  others.  There  is  in  man  a  natural 
aptness  and  tendency  to  imitate  those 
who  are  his  most  constant  companions. 
If  two  persons  very  dissimilar  in  disposi- 
tion, habits,  and  manner  of  expression, 
were  for  a  few  days  only  to  associate  to- 
gether, they  would  visibly  approximate 
each  other.  Just  so  the  praying  soul, 
by  conversing  with  God,  is  in  some  mea- 
sure assimilated  to  His  likeness.  The 
object  of  worship  will  in  some  measure 
always  be  the  object  of  imitation.  God 
is  the  standard  of  moral  excellence,  and 
by  contemplating  His  perfections  our 
corruptions  are  counteracted.  His  image 
is  enstamped  upon  us,  and  our  minds  are 
raised  above  their  natural  level.  Thus 
the  exercise  of  fervent  prayer  elevates, 
strengthens,  purifies,  comforts,  and  en- 
riches the  believing  soul.  They  who 
would  be  rich  in  grace  must  be  much  in 
prayer  to  God  :  He  will  beautify  them 
with  the  beams  of  His  holiness,  as 
Moses's  face  shone  when,  he  returned 
from  the  mount ;  '  beholding  in  the 
exercise  of  faith  and  prayer  the  glory  of 
the  Lord,  they  are  changed  into  the 
same  image  from  glory  to  glory.'  And 
herein  the  work  of  prayer  on  earth  re- 
sembles that  of  praise  in  heaven ;  for 
which  more  exalted  worship  it  is,  no 
doubt,  intended  ultimately  to  prepare 
us." — Christian  Family's  Assistant. 

Anything  lower  than  a  life  of  com- 
munion with  God  in  Christ  is  repudiated 
by  the  Christian  idea  as  an  imperfect 
and  sinful  life.  It  may  possess  much 
that  the  world  calls  virtue — it  may  be 
honest,  industrious,  and  self-sacrificing — 
it  may  even  show  a  strength  and  con- 
sistent manliness  that  some  manifesta- 
tions of  the  Christian  life  are  found  to 
fail  in ;  but,  nevertheless,  it  is  of  an  in- 
ferior quality.  It  not  merely  comes 
short  of  it,  but  it  does  not  really  touch 
the  Christian  ideal ;  for  it  is  impossible 
to  separate  the  life  of  man  from  God 
without  fatal  injury  to  that  life.  If  God 
is,  and  if  we  are  His  creatures,  our  being 
cannot  grow  into  any  healthy  or  perfect 
form  while  we  remain  divorced  in  spirit 
and  in  love  from  Him.  Certain  elements 
of  character  may  flourish  in  us,  but  cer- 


HOMILETIGAL  COMMENTARY :  DEUTERONOMY. 


tain  others,  and  still  more  important, 
elements  must  be  wanting. — Dr.  Tulloch. 

"  You  will  find  it  more  difl^icult  to 
walk  closely  with  Jesus  in  a  calm  than 
in  a  storm,  in  easy  circumstances  than  in 
straits.  A  Christian  never  falls  asleep  in 
the  fire  or  in  the  water,  but  grows  drowsy 
in  the  sunshine." — John  Berridge. 

Communion  with  heaven — 

*'  When  one  who  holds  communion  with  the 


Has  filled  his  urn  where  the  pure  waters 

rise, 
And  once  more   mingles  with  us    meaner 

things, 
'Tis  even  as  an  angel  shook  his  wings; 
Immortal  fragrance  fills  the  circuit  wide." 
— Cowper. 

Ver.  7.  "  Turn  you,  take  your 
journey,"  i.e.,  "Resume  the  journey  long 
intermitted." — Patrick. 

"  The  Araorites,  as  the  most  warlike 
and  powerful  'people,  stand  here  for  all 
the  Canaanites." — Gerlach. 

"  Mount  of  the  Amorites,"  i.e.,  to  the 
mountain  district  occupied  by  the 
Amorites,  reaching  into  the  Negeb,  and 
part  of  the  territory  assigned  to  the  tribe 
of  Judah.  The  Amorites,  as  the  leading 
people  of  Canaan,  here  stand  for  the 
nations  of  that  country  generally  (see 
ver.  44) ;  and  "  the  mountain  of  the 
Amorites,  and  the  places  nigh  thereunto 
(or  more  literally,  "All  its  neighbours"), 
denote  the  whole  district,  which  is  more 
particularly  specified  in  the  concluding 
part  of  the  verse." — Speaker's  Commen- 
tary. 

"  Canaan  was  naturally  divided,  ac- 
cording to  the  character  of  the  ground, 
into  the  Arabah,  the  modern  Ghor;  the 
mountain,  the  subsequent  mountains  of 
Judah  and  Ephraim ;  the  lowlands 
(sh'pheldh),  i.e.,  the  low  flat  country 
lying  between  the  mountains  of  Judah 
and  the  Mediterranean  Sea,  and  stretch- 
ing from  the  promontory  of  Carmel 
down  to  Gaza,  which  is  intersected  by 
only  small  undulations  and  ranges  of 
hills,  and  generally  includes  the  hill 
country  which  formed  the  transition 
from  the  mountains  to  the  plains,  though 
the  two  are  distinguished  in  Josh.  x.  40, 
and  xii.  8  ;  the  so^cth  land  (negeb),  lit. 
dryness,  aridity,  from  2J1J,  to  be  dry  or 

B 


arid.  Hence  the  dry,  parched  land,  in 
contrast  to  the  well-watered  country 
(Josh.  XV.  19  ;  Judges  i.  15),  was  the 
name  given  to  the  southern  district  of 
Canaan,  which  forms  the  transition  from 
the  desert  to  the  strictly  cultivated  land, 
and  bears  for  the  most  part  the  character 
of  a  steppe,  in  which  tracts  of  sand  and 
heath  are  intermixed  with  shrubs,  grass, 
and  vegetables,  whilst  here  and  there 
corn  is  also  cultivated ;  a  district,  there- 
fore, which  was  better  fitted  for  grazing 
than  for  agriculture,  though  it  contained 
a  number  of  towns  and  villages  {cf. 
Josh.  XV.  21-23)  ;  and  the  sea-shore,  i.e., 
the  generally  narrow  strip  of  coast  run 
ning  along  by  the  Mediterranean  Sea 
from  Joppa  to  the  Tyrian  Ladder,  or 
Ras  el  Abiad,  just  below  Tyre.  The 
special  mention  of  Lebanon  in  connection 
with  the  land  of  the  Canaanites,  and  the 
enumeration  of  the  separate  parts  of  the 
land,  as  well  as  the  extension  of  the 
eastern  frontier  as  far  as  the  Euphrates, 
are  to  be  attributed  to  the  rhetorical  ful- 
ness of  the  style." — Keil  and  Delitzsch. 

Ver.  5-8.  Subject :  God's  address  to 
His  people.  "The  Lord  our  God  spake  " 
(ver.  6).  The  words  were  spoken  to 
Israel.  Israel  in  a  special  and  pre- 
eminent sense  was  God's  people  (Exod. 
iii.  7,  V.  1;  cf.  "  My  people"  in  Concord- 
ance). They  were  the  covenant  people 
as  far  as  the  covenant  then  extended. 
Though  the  grace  and  triith  came  by 
Jesus  Christ,  yet  the  Law  was  given  by 
Moses.  The  Jew  had  an  earnest  of  the 
future  greater  gift.  Of  this  fact  we  are 
in  a  measure  reminded  by  the  sketch  of 
their  history  given  in  the  chapter,  as 
likewise  by  the  relation  of  Moses  to  their 
history.  He  was  the  prophet.  The 
prophet  is  the  mouthpiece  of  God.  Moses 
spoke  and  acted  only  for  God  :  he  was 
but  the  vicegerent :  God  was  the  true 
King  of  Israel.  His  glory  was  displayed 
to  Israel  in  miracle  and  providential 
protection.  But  even  more  specially  and 
pre-eminently  than  the  Jew  is  the  Chris- 
tian Church  the  people  of  God.  To  such 
this  passage,  in  its  spiritual  application, 
is  full  of  instruction. 

I.  God  in  His  address  to  His  people 
enjoins  action.     "Not  slothful"  is  the 

17 


nOMILETICAL  COMMENTARY:  DEUTERONOMY. 


apostolic  command.  *'  Ye  have  dwelt  " 
(Ainsworth  :  '  sitten  much ')  "  long 
enough."  The  time  of  inactivity  is 
over.  "Turn  you,  take  your  journey." 
God  enjoins  on  His  people  to  be  like 
Himself.  He  is  ever  active.  The  whole 
seven  days  round  His  energies  are  going 
forth  in  creating  and  blessing.  For  six 
days  He  creates  :  on  the  seventh  He  is 
active  in  blessing  {cf.  Gen.  ii.  1,  3). 
Not  less  active  than  the  Father  is  the 
Son.  Week-day  and  Sabbath  He  exerted 
Himself  to  make  man  happier  and  the 
world  brighter.  His  reason  for  this  He 
gives  in  John  v.  17.  It  is  not  unnatural, 
therefore,  that  God  seeks  in  His  people 
qualities  so  largely  developed  in  Him- 
self. God  does  not  want  idlers  in  His 
vineyard.  Man  was  put  into  the  garden 
of  the  world  to  work  {cf.  Gen.  ii.  15). 
In  the  parable,  too,  the  men  had  to  go 
and  labour  who  received  the  penny  {cf. 
Matt.  XX.  8).     "  Call  the  laboure?-s." 

However,  God  permits  some  rest.  Life 
is  not  all  work.  Storm  and  calm,  battle 
and  peace,  make  history. 

But  still  the  law  of  life  and  growth  is, 
the  more  we  do  within  certain  limits  the 
more  we  are  able  to  do.  This  is  true  both 
physically  and  spiritually.  People  of 
impaired  health  by  proper  exercise  be- 
come strong.  The  morally  weak  are 
strengthened  by  the  exercise  of  trial.  It 
was  on  this  account  that  Paul  "  gloried 
in  tribulation."  It  made  him  spiritually 
greater.  So  men  find  now.  The  more 
kind  a  man  tries  to  be,  the  more  he  is. 
So  with  faith,  patience,  hope.  Cf.  Abra- 
ham's faith  and  its  growth  :  first  he 
leaves  home ;  then  he  offers  his  son  in 
obedience  to  the  Divine  injunction 
uttered  in  his  heart.  It  is  easier  to 
leave  home  than  sacrifice  one's  own 
child.  But  Abraham  was  led  up  to  this 
latter.  God  speaks  both  in  the  words 
of  Scripture  and  in  the  voice  of  life's 
circumstances  and  conditions,  ever  elo- 
quent, saying,  "  Turn  you,  take  your 
jdurnej'."  In  other  words,  "  JJo  some- 
thing:' As  children  of  God,  be  like 
your  fathers.  Let  what  energies  you 
possess  go  forth  in  activity,  and  thus  by 
the  action  of  to-day  prepare  for  greater 
activity  on  the  morrow. 

II.  God  advises  with  regard  to  the 
18 


nature,  direction,  and  extent  of  this 
action. 

(a.)  Nature  of  the  action.  Let  it  be 
action  with  a  purpose  in  view.  Some 
people  are  always  beating  the  air.  Much 
energy  is  spent  in  noise  and  flurry,  but 
no  work  is  done.  Have  an  aim  in  life. 
"  Go  to  the  mount  of  the  Amorites." 

(5.)  Direction  of  the  action.  Two 
hints  with  regard  to  that — 

(1.)  Let  it  go  forth.  It  does  not  do 
for  a  man's  action  to  turn  in  on  himself. 
Uniform  selfishness  is  as  injurious  as 
constant  introspection ;  and  ceaseless 
introspection  is  as  ruinous  as  unmixed 
selfishness.  Live  for  others  as  well  as 
self  :  woi-k  for  others. 

(2.)  This  is  modified  by  another  hint. 
Go  to  what  is  near  first.  In  kindly 
thought  for  the  universe,  a  man  is  not 
to  forget  his  own.  Cf.  1  Tim.  v.  8. 
Jesus  when  dying  for  the  world  did  not 
forget  His  own  mother  at  His  feet. 

{c.)  Extent  of  the  action.  Though  we 
are  to  begin  with  what  is  near,  though 
what  is  at  hand  is  of  primary  import, 
we  are  not  to  restrict  our  thoughts  nor 
our  actions  to  our  own.  Begin  at  the 
near,  then  proceed  to  what  is  more  re- 
mote, till  the  whole  world  is  affected  by 
your  life  :  e.g. — 

(1.)  First  to  the  plain.  Read  part 
of  the  Bible  easily  understood  and  ap- 
plied. Interpret  providence  as  far  as 
you  can  trace  a  Fathers  hands.  What 
cannot  be  understood  leave  for  a  future 
day  and  clearer  lights. 

(2.)  After  this  go  to  the  hill.  Do  not 
mind  a  difficulty  sometimes.  A  little 
adversity  strengthens  the  soul.  Trust 
is  perfected  in  suffering.  Many  a  seed 
has  matured  into  a  noble  plant  when  cast 
down  into  the  earth. 

(3.)  Now  you  niaj"-  proceed  to  the 
vale.  Pteverently  step  where  the  long, 
deep  shadows  fall.  There  is  the  "  valley 
of  the  shadow  of  death  " — "  the  valley 
of  humiliation" — "the  valley  of  vision." 
Here  the  S(ml  is  quickened  and  brought 
into  that  region  of  experience  that  Paul 
designates  as  being  "  hidden  with  Christ 
in  God." 

(4.)  Thus  prepared  with  "the  whole 
armour  of  God,"  go  to  the  "south." 
Here  were  hills  infested  with  foes.     So 


HOMILETICAL  COMMENTARY :  DEUTERONOMY. 


the  Christian,  after  mounting  the  Hill 
of  Transfiguration  with  Christ,  where  for 
a  moment  the  Divine  glory  is  mani- 
fested, has  to  go  back  again  to  a  world 
where  man  has  to  contend  with  demons 
(c/.  Matt.  xvii.  14-18) — where  he  Las 
to  grapple  with  many  a  spiritual  foe, 
wolves  in  sheep's  clothing,  the  lion  that 
seeks  to  devour,  the  subtle  serpent.  But 
go  to  the  "  south."  God  "  has  not  called 
us  to  bondage" — the  bondage  of  the 
cloister  :  or  to  linger  in  dim-lighted  re- 
ligious cell,  as  if  life  was  to  be  consumed 
in  feeling.  "  Fight  the  good  fight  of 
faith."     Go  where  the  enemy  awaits. 

(5.)  Then  comes  the  reward.  Having 
gone  to  the  "  south,"  the  people  might 
turn  aside  to  the  sea.  Here  an  entirely 
new  field  of  experience  was  to  break 
upon  their  vision.  Hitherto  they  had 
wandered  amid  arid  sands  and  rocky 
wastes.  Now  they  come  to  the  sea, 
where  the  beauty  and  glory  of  the 
heavens  would  be  reflected  in  the  silent 
depths  of  the  waters,  grace  and  mystery 
being  added  {cf.  Ps.  cvii.  23,  24).  So 
does  God  bring  the  Christian  after  long 
and  hard  toil  to  gaze  into  those  depths 
of  love  and  grace  which  are  as  oceans 
mirroring  the  midnight  skies. 

(6.)  After  such  revelation  of  God's 
glory  and  power,  the  people  of  God  can 
go  forth  to  war  with  the  Canaanite. 
The  kingdom  of  Christ  is  extended  to 
Lebanon  (the  far  north) — to  the  river 
(the  far  east).  The  whole  world  is  filled 
with  the  glory  of  the  Lord. 

Such  are  the  various  stages  of  Chris- 
tian experience  and  work.  From  what 
is  simple  to  what  is  complex,  from  the 
near  to  the  distant,  the  soul  lives  and 
labours  till  all  be  complete. 

III.  God,  in  His  address,  points  out 
how  rightly-directed  action  will  bring 
its  own  reward.  "Behold,  I  have  set 
(Heb.  *  given  ')  the  land  before  you  :  go 
in  and  possess." 

(a.)  True  work  is  sure  to  bring  re- 
compense of  some  kind. 

"  If  little  labour,  little  are  our  gains  ; 
Man's  fortunes  are  according  to  bis  pains." 
— Uerrick. 

It,  first,  brings  external  reward.  A 
day's  work  brings  the  day's  wages.    The 


sowings  of  spring  are  followed  by  the 
harvests  of  autumn. 

It,  secondly,  brings  an  internal  reward 
in  a  man's  own  nature  and  being. 

"  Service  shall  with  steeled  sinews  toil, 
And  labour  shall  refresh  itself  with  hope." 
— Shakespeare. 

"  Moderate  labour  of  the  body  con- 
duces to  the  preservation  of  health,  and 
cures  many  initial  diseases." — Dr.  W. 
Harvey. 

"  Excellence  is  never  granted  to  man 
but  as  the  reward  of  labour." — Sir  J. 
Reynolds. 

(b.)  Show  what  work  is.  Distinguish 
work  from  pleasure.  Pleasure  is  the 
expending  of  energy  without  any  end 
or  purpose  save  the  sensations  caused 
by  the  act  of  waste,  whereby  pleasure 
has  been  defined  as  "dissipating  enjoy- 
ments ; "  work  is  energy  expended  for  a 
purpose.  In  its  idea  it  is  conservative. 
Work  is  action  to  get  a  return  for  the 
energy  so  spent,  both  to  recuperate 
and  increase  the  power  thus  employed. 
Pleasure  seeks  nothing  save  the  sensa- 
tion; work  demands  a  recompense.  God 
promises  to  work  its  recompense.  "  Go 
in  and  possess." 

Ver.  9.  "  I  am  not  able."  "  Political 
and  ecclesiastical  labours  are  very  great." 
—  Liither. 

"None  have  so  hard  a  tug  of  it  as 
magistrates  and  ministers." — Trapp. 

"  If  we  had  not  business  and  cares  and 
fears  above  all  private  persons,  we  should 
be  equal  to  the  gods." — Dio.  Cassiiis. 

"  Moses  constrained  to  this  not  only 
by  the  consciousness  of  his  own  inability, 
but  by  the  advice  of  Jethro  and  the 
command  of  God  (cf.  Exod.  xviii.  14, 
18,  19,  21,  23)."— Ainsworth. 

"  I  am  not  able."  "  We  do  not  read 
before  now  that  Moses  spake  thus  ;  but 
Jethro  spoke  thus,  Exod.  xviii.,  and  gave 
advice  (Exod.  xviii.  21)  to  get  help,  which 
Moses  took  (ver.  24),  and  then  told  the 
people  what  Jethro  said." — Patrick. 

"  At  that  time."  After  the  giving  of 
the  law. — Selden. 

"  I  spake  unto  you,"  &c.  "  It  seems 
that  in  the  following  account  two  his- 
tories  are  comprised  in  one;   the   ap- 

19 


OHAP.  I. 


IIOMILETICA  L  COMMENT  A  R  Y :  DEUTERONOM  Y. 


poiiitment  of  the  judges  at  the  advice 
of  Jethro  (Exod.  xviii.)  and  the  installing 
of  the  seventy  elders  by  the  communi- 
cation of  the  Spirit  to  them  (Num.  xi. 
16).  The  first  institution,  which  was  of 
man's  origin,  received  its  consecration 
by  the  latter  act.  The  division  of  the 
whole  people  into  corporations  under 
heads,  also  inspired  by  the  Spirit  of  God 
as  Moses,  made  the  whole  unformed 
mass  into  one  people." — Gerlach. 

"  I  am  not  able,"  «fcc. 

I.  His  was  work  entirely  beyond 
social  help.  Such  labour  becomes  more 
difficult  from  the  loneliness  of  the  worker. 
Many  a  minister  feels  his  work  hard 
through  his  solitude. 

II.  Such  work  often  entails  more  self- 
denial  than  mortal  man  can  endure. 
God's  grace  goes  a  long  way.  Still  man 
has  the  weakness  of  the  flesh  to  sap  his 
energies.  "  It  is  not  good  for  man  to 
be  alone." 

III.  It  was  work  involving  self-denial 
for  the  very  people  who  caused  him  all 
his  troubles  and  anxieties. 


The  character  of  Moses. 
"  The  ancients  are  full  of  it.  .  .  . 
His  piety,  his  meekness,  his  patience 
and  self-denial,  his  magnanimity,  his 
impartiality,  his  public  spirit  and  tender 
love  to  his  nation,  his  wisdom  and 
judgment,  his  learning,  and  all  those 
adorning  qualities  and  happy  accom- 
plishments that  distinguished  this  great 
and  excellent  man  (not  even  the  grace- 
fulness of  his  i^erson  omitted),  are  there 
mentioned  with  such  handsome  sim- 
plicity and  plainness  of  style  and  narra- 
tion, as  is  nowhere  else  to  be  found,  and 
perhaps  cannot  be  imitated  ;  such  as  at 
once  recommends  the  pattern  of  the 
man  and  vouches  tlie  truth  of  the  story." 
— Bihliotheca  Bihlica. 

"  I  am  not  able  to  bear  you,"  ifec.  A 
tone  of  suflferingand  weariness  is  in  these 
w(^rds.  The  true  leaders  of  men  are  not 
infrequently  compelled  to  go  counter  to 
the  prejudice,  vice,  and  sin  of  their  age. 
Every  age  has  repeated  the  past  and 
foreshadowed  the  future  in  that  parti- 
cular. Moses  was  true  to  his  vocation. 
Sorely  he  suffered. 
20 


I.  The  depravity  of  his  age. 

(a.)  The  people  a  horde  of  barbarians. 
{h.)  Coarse,  selfish,  idolatrous, 
(c.)  Almost  blind  to  the  spiritual. 

II.  The  magnanimity  of  his  character. 

(a.)  True  antidote  of  an  evil  genera- 
tion is  a  magnanimous  leader.  More 
is  done  by  example  than  by  precept. 

{b.)  The  burdens  of  life  make  a  truly 
great  character  greater. 

Compare  with  this  the  effect  of  the 
pure,  magnanimous  life  of  Jesus  Christ 
on  His  generation — the  Centurion,  &c. 

Ver.  10.  The  Lord  God  had  multi- 
plied the  people.  Their  increase  was 
not  owing  simply  to  a  power  in  them- 
selves.    God  is  the  actor. 

"  As  the  stars."  "  A  greater  number 
than  can  be  told." — Clapham.  Patrick. 

"  The  Lord  our  God  hath  multiplied 
you." 

When  Moses  said  this,  it  was  with 
the  impression  that  he  had  said  one  of 
the  most  inspiriting  and  congratulatory 
things  that  he  could  say.  Compare  Ps. 
cxxvii.  5.  "  Happy  is  the  man  that  has 
his  quiver  full."  In  no  way  could 
Moses  have  expressed  his  idea  of  God's 
beneficence  more  than  this.  The  subject 
suggested  to  us  here  is  the  benignity  of 
God.  Three  facts  might  well  be  consi- 
dered in  conjunction  with  this  subject — 

I.  God's  benignity  is  a  fact  ever  before 
the  eye  of  man's  investigating  intellect. 
Adduce  Plato's  :  "  God  is  beauty  and 
love  itself  " — an  outburst  of  adoration 
caused  by  His  purified  intellect  gazing 
on  the  outspread  universe  in  this  genial 
atmosphere  and  refined  light  of  grace. 

What  was  it  but  this  led  Bishop 
Home  to  exclaim,  "  When  we  rise 
fresh  and  vigorous  in  the  morning,  the 
world  seems  fresh  too,  and  we  think 
we  shall  never  be  tired  of  business  or 
pleasure ;  but  by  the  time  the  evening 
is  come,  we  find  ourselves  heartily  so  ; 
we  quit  all  our  enjoyments  readily  and 
gladly ;  we  retire  willingly  into  a  little 
cell ;  we  lie  down  in  darkness,  and  resign 
ourselves  to  the  arms  of  sleep  with  per- 
fect satisfaction  and  complacency."  j 

Or  take  again  that  beautiful  passage       i 
of  Emerson's — 


HOMILETICAL  COMMENTARY :  DEUTERONOMY. 


"  The  method  of  nature  :  who  could 
ever  analyse  it  %  That  rushing  stream 
will  not  fail  to  be  observed.  We  can 
never  surprise  nature  in  a  corner ;  never 
find  the  end  of  a  thread ;  never  tell 
where  to  set  the  first  stone.  The  bird 
hastes  to  lay  her  egg  ;  the  egg  hastens 
to  be  a  bird.  The  wholeness  we  admire 
in  the  order  of  the  world  is  the  result 
of  infinite  distribution.  Its  smoothness 
is  the  smoothness  of  the  pitch  of  the 
cataract.  Its  permanence  is  a  perpetual 
inchoation.  Every  natural  fact  is  an 
emanation  also,  and  from  every  emana- 
tion is  a  new  emanation.  If  anything 
could  stand  still,  it  would  be  crushed 
and  dissipated  by  the  torrent  it  resisted  ; 
and  if  it  were  a  mind,  would  be  crazed 
as  insane  persons  are — those  who  hold 
fast  one  thought,  and  do  not  flow  with 
the  course  of  nature ; — not  the  cause, 
but  an  ever-novel  eff'ect.  Nature  de- 
scends always  from  above.  It  is  un- 
broken obedience.  The  beauty  of  these 
fair  objects  is  imported  into  them  from 
a  metaphysical  and  eternal  spring." 

II.  God's  benignity  is  a  fact  ever 
impressing  our  general  consciousness. 
Not  only  has  the  intellect  its  special 
sphere  of  observation,  of  means  to  end, 
and  adjustment  of  cause  to  efi'ect ;  but 
the  whole  consciousness  has  that  press- 
ing upon  it  which  makes  the  subject  of 
it  cry  out  in  a  wild  rapture,  "  God  is 
indeed  good  ! " 

III.  God's  benignity  is  a  fact  ever 
appealing  to  our  faith.  What  is  more 
startling  than  to  be  told  that  God  is 
good.  God  is  good  !  and  we  think  of 
the  earthquake  where  thirty  thousands 
Avent  into  the  mystery  of  the  shadows 
in  a  moment.  The  benign  God  !  and 
the  storm  and  the  shipwreck  loom  up 
as  some  phantom  to  haunt  our  peace. 
We  think  of  widows  :  we  hear  the  sob 
«>f  the  orphan.  The  maiden's  love  is 
blasted,  and  a  weary  soul  goes  on  its 
solitary  course  for  yeai'S,  hoping  that 
there  may  be  a  future,  and  that  the 
spirit  of  the  loved  one  hovers  near. 

But  God  shows  His  benignity  by 
drawing  near  in  sympathy.  Hearts  are 
not  left  to  sigh  alone.  There  is  still 
a  voice  to  be  heard  when  "  the  thorn  " 
is  most  painful,  "  My  grace  is  sufficient." 


It  is  in  this  profounder  and  tenderer 
way  God's  benignity  constantly  appeals 
unto  our  heart,  and  our  heart's  deepest 
faith. 

Ver.  11.  "The  Lord  God  of  your 
fathers  make  you  a  thousand  times  so 
many  more  as  ye  are,  and  bless  you,  as 
He  hath  promised  you." 

Subject :  The  prosperity  of  Zion  de- 
sired. Not  to  exert  ourselves  for  those 
committed  to  us  argues  a  want  of  love 
for  them,  but  there  is  a  bound  to  man's 
power.  The  care  of  the  people  devolv- 
ing upon  Moses  proved  too  much  for 
him.  He  therefore  retired  from  the 
ivhole  duty,  and  dealt  only  with  the 
chief  cases,  relegating  the  remainder  to 
magistrates.  He  had  now  arrived  at  the 
borders  of  Jordan  and  the  last  month 
of  his  life,  and  was  enjoined  by  God  to 
make  a  farewell  memorial ;  so  the  gene- 
ration immediately  coming  after  him, 
having  the  history  of  their  fathers  so 
deeply  stamped  upon  them,  might  serve 
God  with  more  fidelity  than  their 
fathers  had.  It  was  in  this  farewell  he 
felt  called  upon  to  make  a  reference  to 
the  act  instigated  by  Jethro — the  ap- 
pointingof  magistrates — lest  there  might 
be  any  feeling  on  the  part  of  the  people 
at  his  so  doing  ;  and,  to  show  his  zeal 
in  their  service,  he  concludes  with  this 
blessing :  "  The  Lord  God  of  your 
fathers,"  &c. 

This  benevolent  wish  of  his  will  lead 
me  to  consider  the  prosperity  of  God's 
Israel — 

I.  As  a  matter  of  promise.  To  the 
promises  of  God  relating  to  this  subject 
Moses  refers  :  "  The  Lord  bless  you,  as 
He  hath  promised  you  /"  God  has  pro- 
mised innumerable  blessings  to  those 
who  are  of  Israel  according  to  the  flesh. 
Cf.  Gen.  XV.  5 ;  Jer.  xxxiii.  22  ;  Deut. 
XXX.  5  ;  Amos  ix.  11-15  ;  Zech.  viii.  3-8, 
viii.  13,  18-23;  Jer.  xxx.  19.  Innumer- 
able blessings,  too,  has  God  promised  to 
His  spiritual  Israel.  That  these  are  in- 
cluded in  the  wish  of  Moses  there  can 
be  no  doubt.  Cf.  Gen.  xxii.  17,  18; 
Gal  iii.  7-9,  13,  14. 

Let  us,  then,  consider  the  prosperity 
of  Israel — 

II.  As  an  object  of  desire.    "  Oh,  that 

21 


nOMILETICAL  COMMENTARY:  DEUTERONOMY. 


the  Lord  God  of  our  fathers  would  mul- 
tiply His  people  a  thousandfold,  and 
bless  them  as  He  hath  promised  them  !  " 
If  any  of  you  need  a  stimulus  to  concur 
in  this  wish,  reflect  on — 

(1.)  The  benefit  that  will  accrue   to 
every  converted  soul. 

[Were  we  to  contemplate  a  soul  actually  taken 
out  of  hell,  and  translated  to  a  throne  of  glory 
in  heaven,  we  should  say  indeed  that  such  an 
one  had  reason  to  rejoice.  Yet,  what  is  it  less 
than  this  that  is  done  for  every  child  of  God? 
Are  we  not  doomed  to  perdition  ?  Is  there  any 
child  of  man  that  is  not  "  b}'  nature  a  child  of 
wrath  "  ?  consequently,  if  delivered  from  con- 
demnation, "  is  he  not  a  brand  plucked  out  of 
the  fire  "  ?  Is  he  not  at  the  very  time  that  he 
is  turned  from  darkness  to  light  turned  also 
"  from  the  power  of  Satan  unto  God  "  ?  Does 
he  not  actually  "  pass  from  death  unto  life  "  ? 
And  is  he  not  "delivered  from  the  power  of 
darkness,  and  translated  into  the  kingdom  of 
(rod's  dear  Son"?  Reflect  then  on  this,  as 
(lone  for  only  one  soul,  and  there  is  reason, 
abundant  reason,  for  every  benevolent  person 
in  the  universe  to  pant  for  it.  But  consider  it 
as  extended  to  thousands  and  millions,  yea, 
millions  of  millions,  even  the  whole  human 
race,  and  who  should  not  pant  and  pray  for 
tliat  ?  See  what  commotion  is  produced  in 
heaven  even  by  the  conversion  of  one  soul ;  for 
"there  is  joy  among  the  angels  in  the  ver}'  pre- 
sence of  God  over  one  sinner  that  repenteth." 
And  what  must  we  be  who  feel  so  indifferent 
about  the  conversion  and  salvation  of  the  whole 
world  ?  Verily  we  have  need  to  blush  and  be 
confounded  before  God  for  the  coldness  with 
which  we  contemplate  His  promised  blessings.] 

(2.)  The  honour  that  will  redound  to 
God. 

[Behold  our  fallen  race  !  Who  is  there 
amongst  them  that  bears  any  measure  of  re- 
semblance to  the  image  in  which  man  was 
created  ?  Who  regards  God  ?  Who  does  not 
practically  say  to  God,  "Depart  from  me  ;  I 
desire  not  the  knowledge  of  Thy  ways  "  ?  But 
let  a  soul  be  appreiicnded  by  Divine  grace,  and 
converted  to  the  faith  of  Christ,  and  what  a 
different  aspect  does  he  then  bear  !  Verily, 
the  whole  work  of  creation  does  not  so 
brightly  exhibit  the  glory  of  God  as  does  this 
new  created  biung.  Brilliant  as  are  the  rays  of 
the  noonday  sun,  they  do  not  display  even  the 
natund  perfections,  and  still  less  the  moral  per- 
fections of  the  Deity,  as  he,  the  new-born  soul, 
who,  from  tlie image  of  "his father  the  devil," 
is  transformed  into  the  image  of  God  Himself 
in  "  righteousness  and  true  holiness."  Now, 
too,  he  beijins  to  live  unto  his  God,  and  by 
every  possible  means  to  exalt  His  glory  in  the 
world,  acknowledging  Him  in  all  things, 
serving  Him  in  all  things,  glorifying  Him 
in  all  things.  Is  there  a  man  that  is  in 
any   respect   sensible   of    his    obligations    to 


God,  and  not  desirous  that  such  converts 
should  be  multiplied  ?  Did  David  "  shed 
rivers  of  tears  fur  those  who  kept  not  God's 
law,"  and  shall  not  we  weep  and  pray  that 
such  persons  may  be  converted  to  God  and 
made  monuments  of  His  saving  grace?  But 
conceive  of  this  whole  world  that  is  in  rebellion 
against  God  converted  thus,  and  God's  will  done 
on  earth  as  it  is  done  in  heaven ;  and  shall 
this  be  to  us  no  object  of  desire?  Verily,  we 
should  take  no  rest  to  ourselves,  nor  give  any 
rest  to  God,  till  He  accomplish  this  blessed 
work,  and  till  "  all  the  kingdoms  of  the  world 
become  the  kingdoms  of  His  Christ."] 

(3.)  The  happiness  that  will  arise  to 
the  whole  world. 

[Every  soul  that  is  converted  to  God  becomes 
"as  a  light"  to  those  around  him,  and  "salt," 
to  keep,  as  it  were,  from  utter  putrefaction 
the  neighbourhood  in  which  he  dwells.  In 
proportion,  then,  as  these  are  multiplied,  the 
very  world  itself  assumes  a  diflerent  aspect. 
"  Instead  of  the  brier  there  grows  up  the  fir- 
tree,  and  instead  of  the  thorn  there  grows  up  the 
myrtle-tree,"  till  at  last  "  the  whole  wilderness 
shall  blossom  as  the  rose,"  and  this  "  desert 
become  as  the  garden  of  the  Lord."  I  need  say 
no  more.  The  wish  of  Moses  is,  I  think,  the 
wish  of  every  one  amongst  you ;  and  you  are  all 
saying  with  David,  "  Blessed  be  God's  glorious 
name  for  ever  ;  and  let  the  whole  earth  be 
filled  with  His  glory."     Amen  and  amen.] 

You  will  ask,  then,  What  shall  we  do 
to  accelerate  this  glorious  event  1  God 
works  by  means.  Learn  a  lesson  from 
Moses's  act.  He  received  assistance. 
Let  the  zeal  of  the  Church  be  fanned 
into  life.  Let  the  Cliurch  help  the 
clergy.  Then  will  God's  kingdom 
come.     [Abridged.] — Simeon. 

Ver.  IL  In  this  book  ]\Ioses  repeats 
the  chief  laws  to  the  people.  This  he 
does  because  the  generations  that  first 
heard  them  had  passed  away  ;  a  new 
one  was  in  its  place.  Much  that  had 
taken  place  he  therefore  repeats.  This 
led  him  to  refer  to  their  trying  and 
quarrelsome  disposition,  and  the  ap- 
pointment of  magistrates  to  deal  with 
their  several  cases.  The  subject,  to  be 
considered  thoroughly,  would  afford 
three  ample  heads  of  discourse,  viz. : — 

I.  Tlie  qualifications  required  in  those 
that  were  to  be  appointed  rulers  over 
the  ))eople.  Tliey  were  to  be  ivise  men, 
and  understanding,  and  known  among 
their  tribes. 

II.  The  persons  to  whom  the  election 


HOMILETICAL  COMMENTARY:   DEUTERONOMY. 


or  choice  is  referred,  which  were  the 
several  tribes  over  whom  they  were  to 
rule  :  Take  ye,  or,  give  ye,  as  it  is  in 
the  original,  i.e.,  choose  ye,  as  the  word 
signifies. 

III.  The  person  who  deputed  them  to 
their  office,  and  invested  them  with  their 
authority  :  and  that  was  Moses  himself, 
their  chief  leader  ;  he  who  was  appointed 
over  them  by  God,  and  under  God  on 
earth  supreme.  "  Take  ye  wise  men, 
Ac,  and  I  will  make  them  rulers  over 
you." 

The  first  only  is  dealt  with  on  this 
occasion,  i.e.,  this  qualification  of  a 
ruler.  "  Choose  wise  men,"  tkc.  In 
speaking  to  which  I  shall — 

(1.)  Explain  the  terms  in  which  these 
qualifications  are  expressed. 

(2.)  Show  how  necessary  those  quali- 
fications are  to  form  a  good  magistrate. 

(3.)  Set  forth  the  great  benefits  and 
advantages  which  such  magistrates  are 
—  (a.)  to  their  sovereign,  (6.)  to  the 
people  ruled,  and  (c.)  the  honour  they 
bring  to  themselves. — Condensed  from 
Wheatly  on  this  j^^issage. 

Ver.  11.  "The  Lord  God  of  your 
fathers  make  you  a  thousand  times  so 
many  more  than  ye  are,  and  bless  you, 
;is  He  hath  promised  you."  There  was 
but  one  thought  on  this  subject  in  the 
mind  of  both  Moses  and  the  Psalmist. 
*'  Happy  is  the  man  that  hath  his  quiver 
full :  "  and,  "  Lo,  children  are  an  heritage 
of  the  Lord  :  and  the  fruit  of  the  womb 
is  His  reward."  Such  a  view  of  a 
s(^cial  problem,  which  is  now  such  a 
difficult  one  to  some  of  the  most 
thoughtful,  could  only  be  taken  by 
men  who  had  a  strong  and  living  faith 
in  the  providence  of  God,  and  who 
lived  in  times  and  countries  where  food 
was  more  easily  procured  than  it  is  now 
in  civilised  countries,  and  where  the 
habits  of  the  people  were  very  simple. 
Still,  if  men  were  content  to  be  more 
simple  in  habit  and  life,  the  same 
sentiment  might  be  expressed  to-day  as 
was  sung  as  a  joyful  song  by  Moses  and 
the  Psalmist.  The  words  read  in  sucli  a 
spirit  as  characterised  these  two  writers 
suggest  these  two  considerations — 

1.   That  children  ouErht  to  be  esteemed 


blessings,  and  that  he  who  has  a  numerotis 
offspring  ought  to  be  thankful  to  God 
for  them  :  for  children  are  the  heritage 
of  the  Lord. 

II.  That  God  is  the  sole  Author  and 
Disposer  of  these  blessings  :  "  The  Lord 
God  .  .  .  make,  ifec,  and  bless  as  He  hath 
promised." 

I.  Children  ought  to  be  esteemed 
blessings,  &c.  It  is  a  blessed  thing  to 
be  the  parent  of  a  numerous  offspring. 
For 

(1.)  Such  a  man  is  a  public  blessing  to 
the  kingdom  in  which  he  lives ;  for  the 
riches  of  a  kingdom  consists  in  the 
number  and  multitude  of  its  inhabi- 
tants. Cf.  the  conduct  of  the  Romans, 
famed  for  the  wisdom  of  their  laws  and 
prudence  of  politics,  which  was  guided 
by  this  maxim  from  the  first  foundation 
of  their  government,  and  who  endea- 
voured by  all  means  in  their  power  to 
augment  the  numbers  of  their  people, 
and  rather  chose  to  make  their  city 
the  asylum  of  the  worst  of  men  than 
want  inhabitants.  To  this  end  they 
framed  so  many  honorary  laws,  and 
granted  so  many  and  great  privileges  to 
the  parents  of  many  children. 

(2.)  A  numerous  ofi'spring  is  a  valu- 
able blessing  with  respect  to  private 
families,  and  that  mutual  comfort  and 
support  which  those  who  came  origi- 
nally out  of  the  same  loins  yield  to 
one  another.  These  bonds  are  insepar- 
able when  the  same  interest  are  bound 
by  natural  affection. 

(3.)  A  numerous  offspring  is  a  valu- 
able blessing  to  the  parent  himself.  The 
Jew  looked  forward  to  the  Messiah  being 
born  of  his  fainily  :  the  Christian  can 
see  a  new  heir  of  righteousness.  There 
is  joy  in  their  birth :  there  is  pleasure 
in  their  after-life  if  the  child  is  trained 
aright. 

II.  God  is  the  sole  Author  and  Dis- 
poser of  these  blessings.  Cf.  Ps.  cxxvii. 
3.  This  blessing  is  called  an  heritage. 
An  herit;ige  is  an  estate  got  by  ancestors, 
and  descends  to  us  lineally  without  our 
painstaking.  God  is  our  Ancestor,  from 
whom  we  enjoy  all  favours. 

Three  lessons  are  gathered  from  the 
subject  of  this  verse — 

(a.)  Let  those  who  have  no  children 
23 


nOMILETICAL  COMMENTARY :  DEUTERONOMY. 


learn  from  hence  to  wait  with  patience 
the  Divine  pleasure,  to  continue  in  prayer 
and  alms-deeds,  and  to  be  fruitful  in 
good  works ;  and  if  they  have  not  chil- 
dren after  the  flesh,  they  will  have  a 
multitude  who  will  call  them  blessed, 
and  who  in  the  endless  ages  of  eternity 
will  be  to  them  as  children. 

(6.)  Let  those  who  have  a  numerous 
family  of  children  be  thankful  to  God 
for  bestowing  these  blessings  on  them, 
and  use  their  utmost  endeavour  to  make 
them  blessings  indeed,  by  grounding 
them  in  the  principles  of  religion  and 
bringing  them  up  soberly  and  virtuously 
to  some  lawful  calling. 

(c.)  Those  who  have  had  children  and 
are  deprived  of  them,  either  by  natural 
death,  or,  which  is  worse,  by  any  unfor- 
tunate accident,  may  hence  learn  to  re- 
sign themselves  to  the  will  of  God,  and 
entirely  to  depend  on  His  good  provi- 
dence.— Abstract  of  Sermon  by  Lewis 
Atterbury. 

"  I  know  he's  coming  by  this  sign, — 
That  baby's  almost  wild ! 
See  how  he  laughs  and  crows  and  starts, — 

Heaven  bless  the  merry  child  ! 
He's  father's  self  in  face  and  limb, 
And  father's  heart  is  strong  in  him. 
Shout,  baby,  shout !   and  clap  thy  hands, 
For  father  on  the  threshold  stands." 

— Mary  Howitt. 

"  I  love  these  little  people  ;  and  it  is 
not  a  slight  thing  when  they,  who  are 
so  fresh  from  God,  love  us." — Dickens. 

"  Good  Christian  people  !  here  lies  for 
you  an  inestimable  loan  :  take  all  heed 
thereof;  in  all  carefulness  employ  it  : 
with  high  recompense,  or  else  with  heavy 
penalty,  will  it  one  day  be  required 
back." — Carlyle. 

"  Be  ever  gentle  with  the  children  God 
has  given  you  ;  watch  over  them  con- 
stantly ;  reprove  them  earnestly,  but 
not  in  anger.  In  the  forcible  language 
of  Scripture,  '  Be  not  bitter  against 
them.'  'Yes,  they  are  good  boys,'  I 
once  heard  a  kind  father  say.  '  I  talk 
to  them  very  much,  but  do  not  like  to 
beat  my  children — the  world  will  beat 
them.'  It  was  a  beautiful  thought, 
though  not  elegantly  expressed.  Yes  ; 
there  is  not  one  child  in  the  circle  round 
the  table,  healthful  and  happy  as  they 
look  now,  on  whose  head,  if  long  enough 
24 


spared,  the  storm  will  not  beat.  Ad- 
versity may  wither  them,  sickness  may 
fade,  a  cold  world  may  frown  on  them, 
but  amidst  all,  let  memory  carry  them 
back  to  a  home  where  the  law  of  kind- 
ness reigned,  where  the  mother's  reprov- 
ing eye  was  moistened  with  a  tear  and 
the  father  frowned  '  more  in  sorrow  than 
in  anger.'  " — E.  Burritt. 

"  Call  not  that  man  wretched  who, 
whatever  ills  he  sufl'ers,  has  a  child  to 
love." — Southey. 

**  Of  all  sights  which  can  soften  and 
humanise  the  heart  of  man,  there  is  none 
that  ought  so  surely  to  reach  it  as  that 
of  innocent  children  enjoying  the  happi- 
ness which  is  their  proper  and  natural 
portions." — Soidhey. 

"  I  am  fond  of  children.  I  think  them 
the  poetry  of  the  world,  the  fresh  flowers 
of  our  hearths  and  homes ;  little  c  i;i- 
jurors,  with  their  'natural  magic,'  evok- 
ing by  their  spells  what  delights  and 
enriches  all  ranks  and  equalises  the 
diS"erent  classes  of  society.  Often  as 
they  bring  with  them  anxieties  and  cares, 
and  live  to  occasion  sorrow  and  grief,  we 
should  get  on  very  badly  without  them. 
Only  think  if  there  was  never  anything 
anywhere  to  be  seen  but  great  grown-up 
men  and  women  !  How  we  should  long 
for  the  sight  of  a  little  child  !  Every 
infant  comes  into  the  world  like  a  dele- 
gated prophet,  the  harbinger  and  herald 
of  good  tidings,  whose  oflace  it  is  'to 
turn  the  hearts  of  the  fathers  to  the 
children,'  and  to  draw  '  the  disobedient 
to  the  wisdom  of  the  just.'  A  child 
softens  and  purifies  the  heart,  warming 
and  melting  it  by  its  gentle  presence  ;  ic 
enriches  the  soul  by  new  feelings,  and 
awakens  within  it  what  is  favourable  to 
virtue.  It  is  a  beam  of  light,  a  fountain 
of  love,  a  teacher  whose  lessons  few  can 
resist.  Infants  recall  us  from  much  that 
engenders  and  encourages  selfishness, 
that  freezes  the  affections,  roughens  the 
manners,  indurates  the  heart  :  they 
brighten  the  home,  deepen  love,  invi- 
gorate exertion,  infuse  courage,  .and 
vivify  and  sustain  the  charities  of  life. 
It  would  be  a  terrible  world,  I  do  think, 
if  it  was  not  embellished  by  little  chil- 
dren."— Binney. 

"  Unless  you  court  the  privacy  of  the 


HOMILETICAL  COMMEl^TARY :  DEUTERONOMY. 


domestic  circle,  you  will  find  that  you 
are  losing  that  intimate  acquaintance 
with  those  who  compose  it,  which  is  its 
chief  charm  and  the  source  of  all  its  ad- 
vantage. In  your  family  alone  can  there 
be  that  intercourse  of  heart  with  heart 
which  falls  like  refreshing  dew  on  the 
soul,  when  it  is  withered  and  parched 
by  the  heats  of  business  and  the  intense 
selfishness  which  you  must  hourly  meet 
in  public  life.  Unless  your  affections 
are  sheltered  in  that  sanctuary,  they  can- 
not long  resist  the  blighting  influence  of 
a  constant  repression  of  their  develop- 
ment, and  a  compulsory  substitution  of 
calculation  in  their  stead.  Domestic 
privacy  is  necessary,  not  only  to  your 
happiness,  but  even  to  your  efficiency; 
it  gives  the  rest  necessary  to  your  active 
powers  of  judgment  and  discrimination  ; 
it  keeps  unclosed  those  well-springs  of 
the  heart  whose  flow  is  necessary  to  float 
onwards  the  determination  of  the  head. 
It  is  not  enough  that  the  indulgence  of 
these  affections  should  fill  up  the  casual 
chinks  of  your  time ;  they  must  have 
their  allotted  portion  of  it,  with  which 
nothing  but  urgent  necessity  should  be 
allowed  to  interfere." — W.  C.  Taylor. 

Vers.  10,  11.  Moses  here  beautifully 
recalls  to  the  nation's  mind  memories  of 
the  past,  in  which  mercies  received  at 
the  hand  of  God  are  very  prominent. 
To  this  is  added  a  prayer  that  the 
future  may  be  as  the  past,  but  fuller. 
In  connection  with  this  subject  are  two 
thoughts,  more  or  less  impressive  to 
various  hearers,  according  to  the  ex- 
perience of  their  lives. 

I.  Man  stands  in  a  continued  rela- 
tion to  the  past.  No  moment  in  the 
present  or  future  can  ever  be  wholly 
separated  from  the  past.  The  feelings 
indulged  in  and  sentiments  expressed 
yesterday  will  influence  life  through  all 
after  years.  A  heart  is  more  closely 
attached  to  you  or  deliberately  alienated. 
Your  whole  after  career  will  be  more  or 
less  influenced  by  that  one  act. 

It  is  highly  necessary,  while  by  each 
present  we  are  making  our  past  which 
is  so  to  influence  our  future,  that  we 
consider  this.  The  past  becomes  a 
man's  life.     The  present  very  often  is. 


nothing.  It  is  but  the  dividing  line 
between  that  just  done  and  what  we 
are  about  to  do.  The  past  stretches 
through  long  years.  From  it  comes 
all  a  man's  knowledge,  feeling,  experi- 
ence. It  is  his  life ;  we  would  almost 
say  himself.  He  was  made  by  that 
past. 

II.  The  past  gives  form  to  the  hopes 
and  aspirations  of  the  future. 

"It  is  necessary  to  look  forward  as 
well  as  backward,  as  some  think  it 
always  necessary  to  regulate  their  con- 
duct by  things  that  have  been  done  of 
old  times ;  but  that  past  which  is  so 
presumptuously  brought  forward  as  a 
precedent  for  the  present,  was  itself 
founded  on  an  alteration  of  some  past 
that  went  before  it." — Madame  de  Stael. 

"  As  the  pleasures  of  the  future  will 
be  spiritual  and  pure,  the  object  of  a 
good  and  wise  man  in  this  transitory 
state  of  existence  should  be  to  fit  him- 
self for  a  better  by  controlling  the 
unworthy  propensities  of  his  nature 
and  improving  all  his  better  aspirations , 
to  do  his  duty,  first  to  God,  then  to  his 
neighbour ;  to  promote  the  happiness 
and  welfare  of  those  who  are  dependent 
upon  him,  or  whom  he  has  the  means 
of  assisting  ;  never  wantonly  to  injure 
the  meanest  thing  that  lives ;  to  encour- 
age, as  far  as  he  may  have  the  power, 
whatever  is  useful  and  tends  to  refine 
and  exalt  humanity ;  to  store  his  mind 
with  such  knowledge  as  it  is  fitted  to 
receive  and  he  is  able  to  attain ;  and 
so  to  employ  the  talents  committed  to 
his  care  that,  when  the  account  is 
required,  he  may  hope  to  have  the 
stewardship  approved." — Southey. 

On  the  knowledge  of  the  past  we 
reason  for  the  future.  From  the  past 
comes  experience.  Experience  tells  what 
is  good.     That  a  wise  man  desires. 

Ver.  12.  Moses  found  the  work  too 
much  for  himself  alone,  he  therefore 
sought  assistance.  This  is  but  a  local 
application  of  the  principle  laid  down 
in  Genesis :  "  It  is  not  good  that  man 
should  be  alone."  Man  for  the  most 
part  needs  help,  sympathy,  and  encour- 
agement in  his  work.  A  few  proud 
natures  wander  lion-like,  alone  through 

25 


OHAF.  I. 


nOMILETICAL  COMMENTARY:  DEUTERONOMY. 


the  world  ;  but  tbeir  life  is  hard,  un- 
natural, solitary.  "  The  solitary,"  God 
has  taken  and  "set  in  families." 

"  Hear  your  complaints,  remedy  your 
grievances,  determine  your  controver- 
sies ." — Clapham. 

Ver.  12.  "  Hovsr  can  I  bear  you 
alone  ?  "  The  anguish  cry  of  the 
fathers  has  provided  language  for  the 
children.  The  sufferings  of  one  age 
have  provided  the  vehicle  of  expression 
for  the  sufferings  of  the  next.  Thus 
Moses  in  this  moment  of  trial  has  done 
a  service  for  after-ages.     Two  lessons — 

I.  The  most  honoured  men  are  put 
into  situations  of  extreme  difficulty  and 
suffering. 

II.  Great  faith  has  great  trials. 

*'  Examination  and  trial  of  a  good 
scholar  hurts  him  not,  either  in  his 
learning  or  in  his  credit  •  nay,  it  ad- 
vanceth  him  much  in  both ;  his  very 
examination  rubs  up  his  learning,  puts 
much  upon  him,  and  sends  him  away 
with  the  approbation  of  others.  And 
thus  in  the  trial  of  faith  there  is  an 
exercise  of  faith  ;  faith  examined  and 
tried  prove  a  faith  strengthened  and 
increased.  Some  things  sometimes  prove 
tlie  worse,  and  suffer  loss  by  trial ;  but 
the  more  faith  is  tried  the  more  faith  is 
enlarged." — Things  New  and  Old. 

Ver.  12.  "  How  can  I  bear  you 
alone  ?  "  The  interrogative  form  of 
statement  is  sometimes  the  most  em- 
phatic mode  of  statement.  Moses  does 
not  distinctly  state  that  he  was  severely 
tried.  But  his  words  imply  that  much. 
The  words  of  Moses  are  echoed  by  a 
million  hearts,  who  are  crying,  How  shall 
I  bear  tJds  burden,  this  circumstance, 
this  strife,  this  loss,  this  sorrow  1 

I.  Trial  is  the  heritage  of  every  life. 

"  Trials  must  and  will  befall." 

All  would  gladly  flee  them.  It  is  im- 
possible. The  necessity  of  life,  and  still 
more  of  trrowth  in  spiritual  life,  is  trial. 

II.  Distinguish  between  trial  and 
the  effect  of  transgression.  They  may 
both  be  forms  of  suffering  ;  indeed,  the 
same  form.  They  may  tend  to  have 
the  same  effect  upon  our  spirit,  "  of  life 

2G 


unto  life  or  death  unto  death ; "  but 
there  is  this  vital  difference — the  one 
can  be  escaped,  avoided  ;  the  other 
cannot.  A  man  can  avoid  losing  his 
friend  by  his  own  temper  :  he  cannot 
at  all  times  restrain  the  whim  and 
temper  of  his  friend,  which  also  rob 
him  of  hallowed  friendship.  Trials 
come  from  without :  the  effects  of  our 
transgressions  from  within.  By  care, 
grace,  self-restraint,  many  of  the  so- 
called  trials  of  life  might  be  lessened, 
for  the  majority  are  only  the  effects  of 
transgression  of  some  kind,  and  rest 
entirely  with  ourselves. 

III.  Though  there  may  be  real  trials 
from  without  which  we  cannot  avert, 
and  though  much  of  the  suffering  which 
we  endure  might  be  averted,  and  the 
causes  lie  in  ourselves,  still  the  whole 
may  be  cheerfully  met,  and  received  as 
a  discipline  at  the  hand  of  God ;  for 
suffering  of  all  kind,  no  matter  whence 
the  cause,  if  permitted  to  have  the  right 
effect,  tends  to  chasten  and  purify  the 
spirit. 

IV.  In  trials  of  all  kinds,  whether 
they  come  through  the  body  in  the 
guise  of  pain,  or  whether  they  directly 
attack  the  emotions  dressed  as  anguish, 
the  most  efficacious  way  of  dealing  with 
them  is  a  humble  and  prayerful  com- 
mittal of  ourselves  to  the  care  and  pro- 
vidence of  God. 

V.  Prayer  for  help,  trust  in  God,  the 
hope  of  either  removal  or  supporting 
grace  according  to  the  trial,  is  the  true 
way  to  connuit  ourselves  to  God.  To 
fret  only  wears  out.  Complaint  em- 
bitters. Besignation  to  the  Divine  will, 
memories  of  brighter  pasts,  hopes  of 
happier  futures,  enweave  around  the 
storms  of  life  a  halo  of  light  and  glory 
given  by  the  Sun  of  Righteousness, 
Himself  shining  from  where  we  cannot 
see  Him. 

Ver.  13.  "Bring  ye  unto  me  wise 
and  understanding  men,  and  esteemed 
throughout  your  tribes." — Delgado. 

"  Known  among  their  tribes."  Tlieir 
several  tribes  were  to  approve  of  them 
and  to  vouch  for  their  character.  These 
were  in  this  respect  a  sort  of  figure  of 
the  College  of  Bishops,  of  whose  ordina- 


EOMILETICAL  COMMENTARY :  DEUTERONOMY. 


tion,  St  Cyprian  tells  lis,  such  care  was 
and  ought  to  be  taken,  that  it  was  a 
great  irregularity  and  omission  in  their 
ordination  if  the  neighbouring  Bishops 
of  the  province  did  not  come  together  to 
the  people  of  the  diocese  over  which  the 
Bishop  to  be  ordained  was  to  preside, 
and  if  he  was  not  elected  in  the  presence 
of  the  people,  as  who  should  be  perfectly 
well  acquainted  with  his  whole  life  and 
conversation  (Ep.  Ixvii.  172).  See 
Origen,  Comm.  on  Lev.  viii.  5,  quoted 
in  Bih.  Bib. 

In  Deut.  i.  9-13,  Moses  is  represented 
as  having  proposed  the  appointment  of 
these  judges  to  the  people  himself, 
which,  it  is  said  in  the  text,  was  sug- 
gested and  proposed  to  him  by  his 
father-in-law,  Jethro — a  circumstance 
which  has  been  considered  as  involving 
a  considerable  difficulty.  One  would 
almost  think  that  the  way  in  w^hich  we 
have  stated  the  fact  was  in  itself  enough 
to  show  that  there  is  in  reality  no  discre- 
pancy between  the  two  passages  ;  but  to 
avoid  all  misconception  of  the  matter, 
we  transcribe  the  following  from  Dr. 
Greaves  : — 

"  There  is  a  great  and  striking  differ- 
ence between  those  statements,  but  there 
is  no  contradiction.  Jethro  suggested  to 
Moses  the  appointment ;  he  probably, 
after  consulting  God,  as  Jethro  inti- 
mates, '  If  God  shall  thus  command 
thee '  (ver.  23),  referred  the  whole 
matter  to  the  people,  and  assigned  the 
choice  of  individuals  to  them.  The 
persons  thus  selected  he  admitted  to 
share  his  authority  as  subordinate 
judges.  Thus  the  two  statements  are 
perfectly  consistent.  But  this  is  not 
all :  their  difference  is  most  natural.  In 
first  recording  the  event,  it  was  natural 
Moses  should  dwell  on  the  first  cause 
which  led  to  it,  and  pass  by  the  appeal 
to  the  people  as  a  subordinate  and  less 
material  part  of  the  transaction  ;  but  in 
addressing  the  people,  it  was  natural  to 
notice  the  part  they  themselves  had  in 
the  selection  of  those  judges,  in  order  to 
conciliate  their  regard  and  obedience. 
How  naturally,  also,  does  the  pious 
legislator,  in  his  public  address,  dwell  on 
every  circumstance  which  could  improve 


his  hearers  in  piety  and  virtue  !  The 
multitude  of  the  people  was  the  cause 
of  the  appointment  of  the  judges;  how 
beautifully  is  this  increase  of  the  nation 
turned  to  an  argument  of  gratitude  to 
God  !  How  affectionate  is  the  bless- 
ing with  which  the  pious  speaker  inter- 
rupts the  narrative,  imploring  God  that 
the  multitude  of  the  people  may  in- 
ciease  a  thousandfold!  How  admir- 
ably does  he  take  occasion,  from  men- 
tioning the  judges,  to  inculcate  the  eter- 
nal principles  of  justice  and  piety,  which 
should  control  their  decisions  !  How  re- 
mote is  all  this  from  art,  forgery,  and 
imposture  !  Surely  here,  if  anywhere,  we 
can  trace  the  dictates  of  nature,  truth, 
and  piety." — Carpenter,  An  Examina- 
tion of  Scrip.  Diff. 

"  Wise  men."  '*  Rulers'  actions  exem- 
plary. If  the  mountains  overflow  with 
water,  the  valleys  are  the  better ;  and 
if  the  head  be  full  of  ill  humours,  the 
whole  body  fares  the  worse.  The  actions 
of  rulers  are  most  commonly  rules  for  the 
people's  actions,  and  their  example  pass- 
eth  as  current  as  their  coin.  If  a  pea- 
sant meet  luxury  in  a  scarlet  robe,  he 
dares  be  such,  having  so  fair  a  cloak  for 
it.  The  common  people  are  like  tem- 
pered wax,  easily  receiving  impressions 
from  the  seals  of  great  men's  vices ;  they 
care  not  to  sin  by  prescription,  and 
damn  themselves  with  authority.  And 
it  is  the  unhappy  privilege  of  greatness 
to  warrant  by  example  as  well  others' 
as  its  own  sins ;  whilst  the  unadvised 
vulgar  take  up  crimes  on  trust  and 
perish  by  credit." — Things  New  and  Old. 

"  Known."  "  Public  men  must  have 
public  spirit.  Plutarch  records  an  excel- 
lent speech  of  Pelopidas  when  going  out 
of  his  house  to  the  wars  ;  his  wife  came 
to  take  her  leave  of  him,  and  with  tears 
in  her  eyes  prays  him  to  look  to  himself. 
'  O  my  good  wife  ! '  said  he,  '  it  is  for  pri- 
vate soldiers  to  be  careful  of  themselves, 
not  for  those  in  public  place  ;  they  must 
have  an  eye  to  save  other  men's  lives." 
Such  a  spirit  becomes  every  man  in 
public  place ;  flesh  and  blood  will  be 
apt  to  prompt  a  man  that  it  is  good  to 
sleep  in  a  whole  skin  :  why  should  a 
man  hazard  himself  and  bring  himself 

27 


nOMILETICAL  COMMENTARY  :  DEUTERONOMY. 


into  danger?  But  let  such  know  that 
men  in  public  places  are  to  have  public 
spirits,  and  to  take  notice  that  though 
there  be  more  danger  by  standing  iu  the 
gap  than  getting  behind  the  hedge,  yet 
it  is  best  to  be  where  God  looks  for  them 
to  be." — lliings  New  and  Old. 

"  Get  you  wise  men,"  &c.  Moses 
was  not  unwilling  to  share  his  hon- 
ours with  others.  He  is  an  old 
man.  Much  of  the  ambition  of  youth 
is  dying  out.  The  pressure  of  anxiety 
and  care  is  great.  With  the  justice 
characteristic  of  his  noble  nature  he 
did  not  ask  men  to  share  his  labours 
without  sharing  his  honours.  A  few 
homiletical  points  are — 

I.  No  unworthy  or  selfish  ambition 
to  be  cherished.  Share  your  honour 
with  those  who  divide  with  you  your 
care  and  toil.  How  different  would 
many  a  wife's  life  have  been  had  all 
husbands  been  governed  by  this  prin- 
ciple !  Both  the  rich  and  the  poor  daily 
give  us  examples.  Too  many  arise  like 
him  of  whom  Milton  says — 

"  One  shall  rise 
Of  proud  ambitious  heart,  who,  not  content 
With  fair  equality,  fraternal  state, 
Will  arrogate  dominion  undeserved 
Over  his  brethren,  and  quite  dispossess 
Concord  and  law  of  nature  from  the  earth." 

II.  Contrast  with  this  picture  the 
action  of  Moses.  No  merely  nominal 
superiority  to  be  coveted.  Position  may 
be  had  sometimes  by  theft.  Thrones 
are  sometimes  stolen  as  well  as  trinkets 
from  a  lady's  table.  Place  is  sometimes 
gained  by  flattery.  But  what  is  such 
nominal  superiority  ?  True  position  is 
lyower. 

"  The  true  ambition  there  alone  resides 
Where  justice  vindicates  and  wisdom  guides, 
Where  inward  dignity  joins  outward  state. 
Our  purpose  good,  as  our  achievement  great ; 
Where  public  blessings  public  praise  attend, 
Where  glory  is  our  motive  and  our  end  : 
Would'st  thou  be  famed  ?     Have  those  high 

acts  in  view 
Brave  men  would  act  though  scandal  would 

ensue."  — Young. 

Position  of  every  kind  is  always  a 
tacit  acknowledgment  of  willingness  for 
service,  for  the  possessor  of  place  is 
ever  proclaiming  his  power  to  work. 
And  as  soon  as  a  man  cannot  work  it  is 
28 


his  duty  to  retire  from  office.  Moses 
shows  his  true  manhood  in  his  act.  He 
spurned  nominal  superiority.  He  pre- 
ferred abdication,  which  his  act  virtually 
is,  to  holding  of  the  reins  of  steeds  of 
which  he  no  longer  had  control. 

III.  The  most  actively  fraternal  spirit 
to  be  cultivated.  Sir  Walter  Scott  ably 
and  earnestly  advocated  this  principle 
when  he  said,  "The  race  of  mankind 
would  perish  did  they  cease  to  aid  each 
other.  From  the  time  that  the  mother 
binds  the  child's  head,  till  the  moment 
that  some  kind  assistant  wipes  the 
death-damp  from  the  brow  of  the  dying, 
we  cannot  exist  without  mutual  help. 
All,  therefore,  that  need  aid  have  a 
right  to  ask  it  from  their  fellow-mortals  ; 
no  one  who  holds  the  power  of  granting 
can  refuse  it  without  guilt." 

"  A  happy  bit  hame  this  auld  world  would  be 
If  men  when  they're  here  could  mak'  shift 

to  agree, 
An'  ilk  said  to  his  neighbour,  in  cottage 

an'  ha', 
'  Come,  gi'e  me  your  hand — we  be  brethren  a'. 

I  ken  na  why  ane  wi'  anither  should  fight, 

When  to  'gree  would  make  a'  body  cosie 
an'  right ; 

When  man  meets  wi'  man,  'tis  the  best  way 
ava 

To  say,  *  Gi'e  me  your  hand — we  are  breth- 
ren a'."  — Robert  Nicol. 

IV.  This  spirit  easily  cultivated  by 
those  who  walk  with  God  as  Moses  did. 
The  secret  of  every  truly  great  life  lies 
in  that  fact,  "  He  walked  with  God." 
Enoch  needed  not  to  see  death,  for  he 
walked  with  God.  Those  who  walk 
with  God  have  God  dwelling  in  them." 
"  Know  ye  not  that  ye  are  the  temple  of 
God,  and  that  the  Spirit  of  God  dwelleth 
in  you  1  If  any  man  defile  the  temple 
of  God,  him  shall  God  destroy  :  for  the 
temple  of  God  is  holy,  which  temple  ye 
are"  (1  Cor.  iii.  16,  17).  "Secret  things 
belong  unto  the  Lord,"  said  the  author 
of  Deuteronomy ;  to  which  the  Psalmist 
is  able  to  add,  "  The  secret  of  the  Lord 
is  with  them  that  fear  Him."  God 
lights  that  subtle  fire  in  the  heart  of  the 
believer  by  the  gift  of  the  Holy  Spirit, 
so  that  all  the  dross  of  evil  is  consumed 
away  and  the  pure  gold  of  Being  alone 
left.  Moses  was  one  of  those  long  in 
the  furnace  of  affliction.     And  beautiful 


HOMILETICAL  COMMENTARY:  DEUTERONOMY. 


was  he  when  the  snows  of  a  hundred 
and  twenty  winters  whitened  his  head. 
By  the  same  process,  by  the  same  spirit, 
by  the  same  cultivation,  may  men  to-day 
become  as  the  man  Moses  was  some  five 
and  thirty  centuries  ago. 

Ambition  proves  its  oivn  ruin.  "  The 
poisonous  aconite,  so  much  desired  of 
the  panther,  is  purposely  hung  up  by  the 
hunters  in  vessels  above  their  reach, 
whereof  they  are  so  greedy,  that  they 
never  leave  leaping  and  straining  thereat 
till  they  burst  and  kill  themselves,  and 
so  are  taken.  Thus  do  men  aim  at 
honour  and  greatness  too  high  for  their 
reach,  and  too  great  oftentimes  for  their 
merit ;  for  an  ambitious  heart  overgrown 
with  this  rank  aconite  neither  admits 
of  the  beams  of  grace  to  mollify  its 
hardness  nor  the  bounds  of  nature  to 
restrain  the  swelling ;  but  is  unnaturally 
carried  to  wrong  those  of  his  own  blood 
that  are  living,  and  to  blemish  the  hon- 
ourable fame  of  his  predecessors  that  are 
departed.  Such  tyrants  may  bear  them- 
selves up  for  a  time,  but  in  the  end  they 
shall  find  that,  though  Divine  justice 
hath  leaden  feet,  she  hath  iron  hands  ; 
though  slow  in  coming,  yet  she  strikes 
home." — Sir  R.  Dallington. 

The  poisonous  nature  of  ambition. 
"  As  poison  is  of  such  force  that  it  cor- 
rupteth  both  blood  and  spirit,  besieging, 
seizing,  and  infecting  the  heart  with 
venomous  contagion  thereof,  quite  alter- 
ing the  complexion  and  condition  of  the 
man  that  hath  drunk  it,  so  the  pestifer- 
ous desire  of  sovereignty,  though  it 
seize  on  a  mind  of  mild  and  mansuet 
disposition,  yet  it  is  of  such  forcible 
operation,  as  it  not  only  altereth  man's 
nature,  but  maketh  man  unnatural." — 
Sir  R.  Dallington. 

Ver.  15.  Cf.  "  Critical  Notes." 
"  Chief  of  your  tribes."  "  They  were 
the  fitter  for  this  high  employment  be- 
cause men  of  quality.  They  were  less 
liable  to  be  corrupted  by  bribery,  from 
which  Moses  took  such  care  that  all 
judges  should  be  so  free  that  he  ex- 
pressly required  they  should  be  men 
hating  covetousness  (Exod.  xviii.  21)." 
— Bibliotheca  Bihlica. 


In  the  oath  administered  to  judges, 
Solon  put  in  a  special  clause  to  prevent 
bribery,  which  is  quoted  in  Demosthenes' 
oration  against  Timocrates.  "  I  will 
receive  no  gift  upon  the  account  of  my 
sentence  :  neither  I  myself,  nor  anybody 
else  for  me  ;  nor  another  with  my  know- 
ledge, by  any  artifice  or  devise  whatso- 
ever."— Vide  Patrick  on  Pass. 

"Officers."  Wll^'t^  Shoterim,  cf. 
"Biblical  Treasury,"  vol.  i.  p.  158, a  long 
note  found  in  Michaelis  on  Shoterim. 

Shoterim,  one  set  over  a  thing,  an 
overseer,  arranger,  administrator,  men- 
tioned with  judges,  Deut.  xvi.  18,  with 
elders,  Deut.  xxxi.  28,  with  elders  and 
judges,  Jos.  viii.  33,  with  elders,  judges, 
and  heads,  Jos.  xxiii.  2,  with  guide  and 
ruler,  Prov.  vi.  7.  They  were  chosen  from 
people,  Num.  xi.  IG.  They  had  to  make 
commands  known  to  the  people,  Jos.  i.  10. 
To  conduct  the  levies  of  soldiers,  Deut. 
XX.  5.  They  were  officers  in  cities, 
1  Chron.  xxiii.  4,  xxvi.  29 ;  sometimes 
filled  higher  dignities,  2  Chron.  xxvi.  11. 
They  also  regulated  afi"airs  in  the  camp, 
Josh.  viii.  33.  The  translation  y^a/^^a- 
Tivi,  scribe,  LXX.  sofro,  Syr.,  does  not 
suit. — FursCs  Lex. 

"  Wise  men  and  known  " — in  other 
words,  true  men.  Two  kinds  of  men  in 
the  world.  Men  of  the  world — imita- 
tions of  the  true  thing,  counterfeits  of 
immortality ;  and  true  men — men  full 
of  the  spirit  of  wisdom,  full  of  the 
Holy  Ghost,  Acts  ii.  4,  iv.  8,  vi.  3,  vii. 
55,  xi.  24,  &c. — known  men — men 
known  of  God  and  man ;  known  of  God 
because  of  the  fjmth  of  their  life ;  known 
of  men  because  of  the  power  of  their 
life — men  of  Christ. 

I.  3fen  of  the  world.  These  follow 
the  course  of  expediency.  They  adopt 
a  corrupt  worldly  religion.  Their  God 
is  a  golden  calf.  They  worship  pro- 
sperity, know  only  what  is  seen, 
drop  the  unfortunate,  are  entirely 
ignorant  of  the  religious  principles 
taught  by  James  (cf.  James  i.  27). 
Widows,  poor,  afflicted,  unfortunate,  too 
troublesome,  too  expensive. 

II.  Men  of  Christ.  What  a  contrast 
these  men  present  !  As  difi'erent  as 
Hezekiah  and  Manasseh.  These  true 
men  of  Christ  have  distinctive  principles 

29 


IIOMILETICAL  COMMENTARY :  DEUTERONOMY. 


in  their  life.  Conduct  governed  by  the 
law  of  their  M.aster  (Matt.  v.  44 ; 
John  XV.  12  ;  Luke  vi.  31). 

(rt.)  These  men  will  eventually  suc- 
ceed (1  Sam.  ii.  30). 

{b.)  These  men  always  strong  (Jer. 
1.  34  ;  Matt,  xxviii.  20). 

(c.)  Though  such  have  their  season  of 
gloom,  a  light  yet  arises  on  their  path. 

"  Sometimes  a  light  surprises 
The  Christian  while  he  sings  : 
It  is  the  Loril,  who  rises 
With  healing  in  His  wings." 

— Coivper. 

Magistrates  to  be  vien  of  understand- 
ing. Heraclitus  being  sick,  examined 
his  physician  concerning  the  cause  of 
his  sickness  ;  but  finding  that  he  was 
ignorant  thereof,  he  would  take  none  of 
his  physic,  saying,  "If  he  be  not  able 
to  show  me  the  cause,  he  is  less  able  to 
take  away  the  cause  of  my  disease." 
Thus  there  are  many  sores  and  sick- 
nesses in  a  coramonwealth,  a  thousand 
ways  of  cheating.  The  generality  of 
men  is,  as  Ovid  said  of  Autolycus,  "fur- 
tum  ingeniosus  ad  omne,"  witty  in  all 
kinds  of  wickedness ;  indeed  the  world 
is  set  upon  wickedness  (1  John  v.  19). 
And  such  is  the  subtilty,  too,  of  offen- 
ders, that  the  trim  tale  of  Tertullus  (Acts 
xxiv.)  goes  current  till  the  Apostle  comes 
after  him  and  unstarches  it.  How  easy 
is  a  fair  glove  drawn  upon  a  foul  hand, 
— a  bad  cause  smoothed  over  with 
goodly  pretences !  So  cunning,  so 
wary,  and  so  wise  are  the  many,  that, 
as  Caesar  said  of  the  Scythians,  it  is 
harder  to  find  them  than  to  foil  them ; 
like  the  cuttlefish,  they  can  hide  them- 
selves in  their  own  ink-floods,  they 
cover  themselves  with  their  own  devices. 
The  magistrate,  that  physician  of  the 
body  politic,  had  need  of  wisdom, 
knowledge,  and  understanding  that  he 
may  keep  that  one  ear  open  for  the 
innocent,  whether  plaintiff  or  defendant: 
he  must  be  a  man  of  experience,  in- 
dustry, and  judgment  to  catch  all 
the  guilty  with  the  hook  of  justice, 
who  are  crafty  and  slippery  to  avoid 
them,  that  he  may  be  able  to  put  away 
the  very  causes  of  corruption. 

Magistrates  must  be  examples.  It 
is  said  in  the  praise  of  Moses  that  he 
30 


was  a  mighty  man  both  in  word  and 
deed  (Acts  vii.  22);  not  mighty  in  word 
only,  as  many  governors  are,  to  com- 
mand strongly,  but  mighty  also  in 
deed,  to  do  it  accordingly.  As  Tully 
reports  of  Julius  Cresar  that  he  was 
never  heard  saying  to  his  soldiers  Ite 
illuc,  "  Go  ye  thither,"  as  if  they  should 
go  into  service  and  he  stay  behind  in  the 
tent;  but  Venite  hue,  ^'Come  hither;  let 
us  give  the  onset,  and  adventure  our 
lives  together  ;"  a  great  encouragement 
for  the  soldier  to  follow  when  he  sees  his 
captain  march  before  !  Thus  it  is  that 
if  the  magistrate  will  persuade  the 
people  to  anything,  he  must  show  the 
experience  of  it  first  in  himself;  or  if 
he  will  command  the  people  anything, 
he  must  do  it  first  himself  and  by  him- 
self ;  otherwise,  if  he  exact  one  thing, 
and  do  another,  it  wiU  be  said  that  he  is 
like  a  waterman,  who  rows  one  way  and 
looks  another.  {Cf.  Sermon  preached 
1622,  before  Prince  Charles  at  St. 
James's.) 

"  Made  them  heads. "  "  A  good  magis- 
trate or  minister  is  the  support  of  the 
place  where  he  lives.  Men  use  to  fence 
and  defend,  to  keep  watch  and  ward 
over  their  cornfields  whilst  the  corn 
and  fruit  are  in  them  unreaped,  un- 
gathered ;  but  when  the  corn  is  inned 
and  safe  in  the  barn,  then  is  open-tide, 
as  they  say ;  they  lay  all  open,  throw 
in  the  fence,  and  let  in  beasts  of  all 
kind ;  nay,  sometimes  they  set  fire  on 
the  stubble.  Thus  every  zealous  ma- 
gistrate, every  godly  minister,  every 
good  Christian  is,  as  it  were,  a  fence,  a 
hedge  to  that  place,  that  parish  where 
they  live  ;  and  when  they  are  once 
plucked  up,  when  they  are  taken  away 
by  death,  or  otherwise  removed,  that 
kingdom,  that  place,  that  parish  lies 
open  to  all  manner  of  ruin  and  destruc- 
tion."— Things  Neiv  and  Old. 

Vers.  9-15.  This  appointment  of 
the  "  captains  "  (cf.  Exod.  xviii.  21  sqq.) 
must  not  be  confounded  with  that  of 
the  elders  in  Num.  xi.  16  sqq.  The 
former  would  number  78,600  ;  the 
latter  were  seventy  only.  The  time 
and  place,  and  indeed  the  transactions 
themselves,  were  quite  different.     The 


HOMILETICAL  COMMENTARY :  DEUTERONOMY. 


CHAP.  L 


only  common  point  between  the  two 
lies  in  the  complaint  of  Moses,  ver.  12, 
which  bears  some  verbal  resemblance 
to  Num.  xi.  14-17.  But,  as  in  both 
cases,  the  grievance  Moses  had  was  of 
the  same  kind,  there  is  no  reason  why 
he  should  not  express  it  m  the  like 
terms.  It  is,  in  fact,  a  characteristic  of 
the  speech  of  early  times,  and  one 
exemplified  in  every  ancient  record,  to 
employ  the  same  or  similar  combina- 
tions of  words  for  like  occasions,  instead 
of  inventing  new  combinations  for  each. 
Such  similarities  afford  no  proof  what- 
ever of  the  writers  having  other  like 
passages  in  view.  Very  ancient  langu- 
ages had  not  that  variety  and  flexibi- 
lity of  expression  which  belongs  to  the 
modern  languages  of  Western  Europe. 

"  It  has  been  observed  that  in  Exodus 
the  appointment  of  the  captains  is  de- 
scribed as  made  before  the  giving  of 
the  law  at  Sinai ;  here  it  seems  to  be 
placed  immediately  before  the  people 
departed  from  Horeb,  i.e.,  a  year  later. 
But  it  is  obvious  that  Moses  is  only 
touching  on  certain  parts  of  the  whole 
history,  and  with  a  special  purpose. 
God  had  given  them  a  promise,  and 
willed  them  to  enter  on  the  enjoyment  of 
it.  Moses  too  had  done  his  part,  and  had 
provided  for  the  good  government  and 
organisation  of  their  greatly  increased 
multitude.  All  was  ready  for  the  full 
accomplishment  of  the  promises  before 
the  camp  broke  up  from  Horeb.  The 
order  of  statement  is  here  rather  sug- 
gested by  the  purposes  of  the  speaker 
than  by  the  facts.  But  it  is  neverthe- 
less quite  correct  in  the  main  point, 
which  is  that  this  important  arrange- 
ment for  the  good  government  of 
the  people  took  place  before  they 
quitted  Horeb  to  march  direct  to  the 
Promised  Land.  This  fact  sets  more 
clearly  before  us  the  perverseness  and 
ingratitude  of  the  people,  to  which  the 
orator  next  passes,  and  shows,  what  he 
was  anxious  to  impress,  that  the  fault 
of  the  forty  years'  delay  rested  only 
with  themselves." — Speaker'' s  Comm. 

Ver.  16.  A  good  charge.  Those 
that  are  advanced  to  honour  must  know 
that  they  are  charged  with  business,  and 


must  give  account  another  day  of  their 
charge. 

I.  He  charges  them  to  be  diligent 
and  patient.  "Hear  the  causes."  Hear 
both  sides,  here  them  fully,  hear  them 
carefully ;  for  nature  has  provided  us 
with  two  ears,  and  he  that  answereth  a 
matter  before  he  heareth  it,  it  is  folly 
and  shame  to  him.  The  ear  of  the 
learner  is  necessary  to  the  tongue  of  the 
learned  (Isa.  1.  4). 

II.  Tohe  just  and  impartial.  "Judge 
righteously."  Judgment  must  be  given 
according  to  the  merits  of  the  case, 
without  regard  to  the  qualities  of  the 
parties.  The  native  must  not  be 
suffered  to  abuse  the  stranger,  nor  the 
great  the  small.  No  faces  known  in 
judgment. 

III.  To  be  resolute  and  courageous. 
"  Ye  shall  not  be  afraid  of  the  face  of 
man."  Be  not  overawed  to  do  an  ill 
thing,  either  by  the  clamours  of  the 
crowd  or  by  the  menaces  of  those 
possessing  power. 

IV.  He  gave  a  good  reason  to  enforce 
this  charge.  "  The  judgment  is  God's." 
You  act  for  God — act  like  Him.  His 
representatives,  if  you  judge  unright- 
eously you  misrepresent  Him.  —  M. 
Uenry. 

Cf.  Solon's  oath.  "  I  will  hear  the 
accuser  and  the  defender  both  alike." — 
Q%ioted  hy  Patrick. 

Ver.  16.  "As  their  person  and  en- 
dowments made  them  considerable, 
they  were  therefore  designated  with  the 
honourable  title  Schofetim  "  (Shoph'- 
tim)"  and  were  also  called  Elders,  a 
title  of  honour  among  the  Jews  and 
other  nations." — Patrick. 

Cf.  Alderman  =  Elderman. 

Vers.  15,  16.  Subject  :  Organisa- 
tion. 

There  is  nothing  clearer  in  history 
than  that  men  stand  in  relation  to  one 
another  of  superior  and  inferior.  That 
very  fact  necessitates  gradations  of 
position ;  all  cannot  be  first,  all  cannot 
be  last.  The  point  to  be  determined  is 
every  man's  faculty,  and  his  adaptation 
for  a  particular  sphere.  The  narrative 
before  us  provides  us  with  the  abstract 

31 


HOMILETICAL  COMMENTARY:  DEUTERONOMY. 


])rinciple  concreted  into  a  tangible  form. 
Moses  —  chiefs  of  tribes  —  captains  — 
officers. 

Society  could  not  exist  without  or- 
ganisation. Organisation  would  break 
up  without  leaders  (c/.  various  epochs  in 
history  when  society  has  been  shattered 
for  want  of  able  leaders).  Natural 
history  as  well  as  the  history  of  humanity 
enforces  this  truth.  The  bee  has  its 
queen  ;  a  flock  of  sheep,  a  herd  of  deer 
their  leader. 

Three  things  about  true  leaders — 

I.  They  must  be  chosen  of  God. 
Moses  was  thus  appointed ;  so  Joshua, 
These  subordinate  rulers  were  chosen  by 
the  same,  though  in  a  subordinate  man- 
ner. Moses  as  God's  vicegerent  selected 
them  from  those  who  had  God's  stamp 
upon  them — ability  and  acknowledged 
position.  To  him  that  has  shall  be 
given. 

II.  Being  chosen  by  God,  they  must 
walk  according  to  the  Divine  counsels. 
"  The  book  of  the  law  of  the  Lord  shall 
not  depart  out  of  thy  mouth ;  but  thou 
shalt  meditate  therein  day  and  night, 
that  thou  mayest  observe  to  do  accord- 
ing to  all  that  is  written  therein ;  for 
then  thou  shalt  make  thy  way  pros- 
perous," (kc.  (Josh.  i.  8).  God  never 
endows  man  with  independence.  He  is 
raised  high,  but  is  ever  subject  to  God. 
It  was  because  Satan  overlooked  this, 
according  to  our  great  poet,  that  he  fell 
from  his  high  estate.  However  that 
may  be,  man  quickly  learns  that  he  who 
lives  without  God  soon  finds  that  God 
can  live  without  him. 

III.  In  proportion  as  leaders  acknow- 
ledge God,  so  He  prospers  them  {cf. 
Josh.  i.  8)  ;  "  for  then  thou  shalt  make 
thy  way  prosperous,  and  then  thou  shalt 
have  good  success."  "  They  that  honour 
Me  will  I  honour." 

Four  thoughts  on  organisation — 

I.  Organisation  facilitates  the  develop- 
ment of  individual  talent. 

II.  Organisation  consolidates  Chris- 
tian society  assembled  in  one  place. 

III.  Organisation  presents  most  for- 
midable front  to  the  enemy. 

IV.  Organisation  promotes  healthful 
spiritual  development. — Dr.  Pai'ker. 

"Judge  righteously."     It  was  a  shame 
32 


for Cassarto  confess,  "Meliorcausa  Cassii, 
sed  denegare  Bruto  nihil  possum  "  (The 
case  of  C;issius  was  the  better,  but  I  am 
unable  to  deny  Brutus  anything) ;  and 
Henry  the  Emperor  (the  seventh  of  that 
name)  is  much  taxed  in  story  for  that, 
being  appealed  unto  by  a  couple  of  law- 
yers, who  contended  about  the  sove- 
reignty of  the  empire,  they  first  making 
agreement  betwixt  themselves  that  he 
for  whom  the  Emperor  should  give 
sentence  should  win  a  horse  of  his 
fellow-lawyer :  now  the  Emperor  fairly 
pronounced  truth  to  be  on  his  side 
that  spake  most  for  his  power  and 
authority,  whereupon  this  proverb  was 
taken  up,  "Alter  respondet  sequum,  sed 
alter  habet  equum"  (The  one  hath  the 
right  on  his  side,  but  the  other  rides  the 
horse).  Thus  it  is  that  partiality  per- 
verteth  right  and  corrupteth  judgment, 
whereas  the  law  is  plain.  "  You  shall 
have  no  respect  of  person  in  judgment," 
&c.  And  the  Apostle's  charge  unto 
Timothy  is,  that  he  do  nothing  xara. 
rrooaxXidiv,  by  tilting  the  balance  on  one 
side. 

Magistrates  should  he  men  of  courage. 
"  Elvidius  Priscus,  being  commanded 
by  Vespasian  either  not  to  come  into 
the  senate,  or  being  there,  to  speak  no- 
thing but  what  he  directed,  made  answer, 
that  being  a  senator,  it  was  fit  he  should 
go  into  the  senate ;  and  being  there,  it 
was  his  duty  to  speak  in  his  conscience 
what  he  thought  to  be  true ;  and  then 
being  threatened,  if  he  did  so,  he  should 
die,  further  added,  "That  he  never  as 
yet  told  him  that  he  was  immortal ;  and 
therefore,"  said  he,  "do  what  you  will, 
I  will  do  what  I  ought ;  and  as  it  is  in 
your  power  to  put  me  unjustly  to  death, 
so  it  is  in  my  power  to  die  resolvedly 
for  the  truth."  Here  now  was  a  brave- 
spirited  heathen,  fit  for  Christian  imita- 
tion ;  for  he  can  never  be  a  faithful  man 
that  is  afraid  to  speak  his  mind.  Men 
of  public  employment  for  the  people's 
good  must  and  ought  to  stand  up  for 
the  truth,  to  be  men  of  courage,  men  of 
resolution,  not  fearing  the  frown  of  any 
whatsoever ;  not  echoing  out  the  dictates 
of  others,  but  freely  speaking  their  own 
thoughts  without  any  fear  at  all." — 
Things  New  and  Old. 


nOMILETICA  L  COM  MEN  TAR  Y :  DEUTERONOM  Y. 


Magistrates  to  he  impai'tial  m  justice. 
Selucus,  that  impartial  lawgiver  of 
the  Locrians,  made  a  law  against  adul- 
terers, that  whosoever  should  be  found 
guilty  thereof  should  have  his  eyes  put 
out.  It  so  happened  that  his  son  proved 
the  first  offender.  Sentence  was  pro- 
nounced, execution  ready  to  be  done ; 
whereupon  the  people  earnestly  en- 
treated the  judge  his  father  that  he 
would  pardon  the  fact,  who,  upon 
serious  deliberation,  put  out  one  of  his 
own  eyes  and  one  of  his  son's,  and  so 
showed  himself  a  godly  fatlier  and  an 
upright  judge  together.  Thus  it  is  that 
magistrates,  like  the  earth,  should  be 
immovable,  though  the  winds  should 
blow  at  once  from  all  points  of  the  com- 
pass ;  not  to  favour  friends,  nor  fear  the 
frowns  of  enemies,  but  to  proceed  im- 
partially according  to  the  merits  of  the 
cause  that  is  before  thera  (Prov.  xviii. 
5). 

Ver.  17.  DutT/  of  magistrates.  Part 
of  Moses's  solemn  cliarge  to  the  judges 
of  Israel.  Jehoshaphat  in  substance  said 
the  same  (cf.  2  Chron.  xix.  6),  Charge 
was  necessary  then — now — as  long  as 
men  are  subject  to  weakness,  negligence, 
corruption,  or  passion.  The  words 
imply— 

I.  The  judgment  is  God's. 

II.  Ye  shall  not  fear  man. 

III.  The  subject  may  see  the  sin  and 
danger  of  opposing,  disobeying,  and 
vilifying  magistrates. — T.  Wilson. 

Yer.  17.  The  author-it^/  of  magis- 
trates. "■  For  the  judgment  is  God's." 
Moses  here  enforces  the  charge  given 
to  the  judges  of  Israel.  He  repeats  (cf. 
Lev.  xix.  15)  it  to  procure  reverence  for 
the  judges,  and  to  encourage  the  judges 
to  be  fearless.  Moses  had  done  as  much 
as  he  was  able  to  procure  the  faithful 
execution  of  so  high  a  trust :  he  "took 
the  chief  of  the  tribes,  wise  men "  [cf. 
ver.  15).  To  the  natural  character  of 
the  men  he  adds  the  support  of  a  good 
reason  why  they  should  do  what  was 
right:  "  The  judgment  is  God's."  First 
they  derive  authority  from  Him,  the 
fountain  of  power  (cf.  Prov.  viii.  15)  ; 
secondly,  they  judge  in  His  cause,  and 
c 


assert  the  honour  of  Him  that  loveth 
righteousness"  (cf.  Ps.  xi.  7).  Work 
of  righteous  judgment — dividing  be- 
tween good  and  evil,  subduing  the 
violent,  detecting  villainy,  punishing  the 
guilty,  shielding  the  innocent,  restrain- 
ing the  vindictive,  protesting  against 
all  flattery.  Considering  that  the  judg- 
ment is  God's,  it  becomes  imperative  that 
we  do  right.     Two  lines  of  thought — 

I.  What  regard  is  due  to  the  person 
that  judges  for  God. 

II.  What  obligations  are  laid  upon 
him. 

Yer.  17.  Those  who  act  for  God  as 

His  vicegerents  must  act  like  Him. 
He  will  protect  them  in  doing  right, 
and  call  them  to  account  if  they  do 
wrong. — Tract  Soc.  Com. 

"  Be  not  afraid  of  atip  man." — Del- 
gado. 

"  He  shall  not  respect  persons."  "Not 
looh  to  the  face,"  ttc.  Cf  Crit.  Notes. 
Cf.  also  the  ancient  custom  of  painting 
and  sculpturing  Justice  with  her  eyes 
veiled. — Bih.  Bib. 

The  Thebans  painted  their  magistrates 
without  hands,  and  the  chief  of  them 
without  eyes,  to  put  them  in  mind  that 
they  were  not  in  any  degree  to  be  swayed 
by  favour  or  bribe. — Bib.  Bib. 

Cf.  Homer's  description  of  Ulysses, 
Od.  4. 

"  Ulysses  let  no  partial  favours  fall  ; 
The  people's  parent,  he  protected  all." 
— Pope's  Homer. 

*'  Ye  shall  hear  small  as  well  as  great." 
"  Be  equally  disposed  patiently  to  attend 
to  the  cause  of  a  poor  man  as  of  a 
great,  and  to  do  him  as  speedy  and 
impartial  justice.  (See  Lev.  xix.  15.) 
And  here  the  Hebrew  doctors  tell  us 
of  some  singular  practices  in  their  courts 
to  preserve  the  dispensation  of  exact 
justice ;  for  if  one  of  the  contending 
parties  came  into  them  richly  clothed 
and  the  other  poorly,  they  would  not 
liear  him  till  both  were  clothed  alike. 
Nor  would  they  suffer  one  of  them  to  sit 
and  the  other  to  stand,  but  both  of  them 
either  sat  or  stood.  And  if  they  sat, 
one  of  them  was  not  permitted  to  sit 
higher  than  the  other,  but  they  sat  by 
each  other's  side." — Patrick. 

33 


IIOMILETICAL  COMMENTARY :  DEUTERONOMY. 


"  Courage  and  undaunted  resolution 
are  altogether  necessary  qualities  for  a 
j  udge." — Patrick. 

Ver.  17.  In  this  verse,  in  a  most  un- 
disguised manner,  we  have  most  em- 
])hatically  enforced  a  social  virtue — 
justice.  God  never  taught  that  religion 
might  be  divorced  from  morality.  When 
!Moses  spake  thus:  when  the  author  of  the 
Proverbs  says —  "  A  false  balance  is  an 
abomination  to  the  Lord;"  Isaiah — 
"  Thus  saith  the  Lord,  Keep  judgment 
and  do  justice,  for  My  salvation  is  near 
to  come  and  My  righteousness  to  be 
revealed  :  "  Amos — "  Let  judgment  run 
down  as  waters  and  righteousness 
as  a  mighty  stream  : "  Jeremiah — "  He 
judged  tlie  cause  of  the  poor  and  needy, 
then  it  was  well  with  him :  was  not 
this  to  hioro  Me  ?  saith  the  Lord  "  [cf. 
the  endorsement  of  Jesus  across  these 
passaires,  Matt.  v.  17-20):  Paul — (Rom. 
ii.  13;  Phil.  iv.  8;  Col.  iv.  1;  Rom. 
vi.  1)  :  and  James — "Pure  religion  and 
undetiled  before  God  the  Father  is  this, 
...  to  keep  one's  self  unspotted  from 
the  world,"  &c.  &c.,  to  chap.  ii.  10 :  we 
have,  from  Moses  to  James,  divinely  in- 
spired men  proclaiming  thereisnodivorce 
between  religion  and  morality ;  and  to  the 
man  who  pretends  to  a  religiuus  life  while 
he  iirnores moral  and  social  dutiesletthere 
be  but  the  one  word — "  What  God  has 
joined  together  let  no  man  put  asunder." 

In  the  fulness  of  this  verse  we  have 
the  various  steps  of  injustice  referred  to  ; 
and  placed  in  startling  juxtaposition  is 
a  fact  that  should  be  as  a  barrier  to 
obstruct  all  such  evil  courses.  Let  us 
observe — 

I.  That  the  first  step  towards  evil  is  a 
playing  with  it  in  our  own  mind.  The 
inspired  penman  knew  what  he  was 
saying  when  he  warned  against  "  respect- 
inf/."  What  is  admired  is  loved — is 
imitated.  The  mind  silently  is  brought 
into  harmony  with  it.  Wliat  was  it  the 
young  man  did  whose  later  life  was 
marked  with  some  of  the  most  terrible 
vices  of  manhood  ?  It  was  so  simple  a 
thing  as  yielding  to  impure  thought — 
jteruiitting  unchaste  images  to  take  a 
lodgment  in  his  fancy.  I  low  was  it 
that  the  young  wonuui  whose  life  was 
U 


darkened  with  scenes  no  woman  should 
have  beheld  took  the  first  step  ?  Was 
it  not  by  respecting  certain  friends 
whom  she  ought  not  to  have  respected? 
The  voice  of  the  charmer  should  have 
been  recognised.  In  her  own  thoughts 
she  cherished  him. 

II.  We  cannot  indulge  in  the  thought 
without  its  becoming  incarnate  in  some 
form,  which  is  action.  Moses  knew  that 
men  could  not  rest  content  with  simply 
respecting.  If  the  great  were  respected 
the  small  would  be  ignored  :  indeed, 
not  only  would  the  small  be  ignored, 
there  was  a  danger  of  their  being 
silenced  in  their  pleadings,  and  justice, 
which  was  their  right,  being  taken  from 
them.  In  like  manner  we  cannot  afford 
for  a  moment  to  think  evil  of  God.  If 
we  give  place  to  such  a  thought,  the  mind 
takes  an  attitude  which  suon  becomes 
open  rebellion. 

III.  We  cannot  play  with  evil  with- 
out enervating  our  moral  nature.  Tiie 
man  who  respects  the  great  and  ignores 
his  duties  to  the  small  loses  the  "  fear 
of  God,"  and  in  its  place  enthrones  the 
fear  of  man.  "Ye  shall  not  stand  in 
awe  of  the  face  of  man." 

IV.  The  barrier  that  God  would  raise 
up  around  every  man  to  restrain  his 
feet  from  wandering  is  the  fact  of  His 
presence — His  sovereignty  :  "  The  judg- 
ment is  God's."  The  most  impressive 
comment  that  can  be  offered  here  is 
what  was  spoken  to  Saul  on  the  way  to 
Damascus  :  "  It  is  hard  for  thee  to 
kick  against  the  pricks." 

Ver.  1 7.  This  is  part  of  a  soIe7n7i  charge 
which  Moses  gave  to  the  judges  of 
Israel.  The  same  in  effect  did  Jehosha- 
phat  give  to  his  judges  (2  Chron.  xix. 
6).  If  such  was  necessary  then,  it  is 
now,  and  will  be  as  long  as  men  shall 
be  as  they  now  are — subject  to  weak- 
ness, negligence,  corruption,  passion. 
The  words  of  the  text  suppose  this. 
The  words,  though  few,  imply  nmch 
instruction. 

L  "The  judgment  is  God's."  Wliy, 
then,  the  magistrate's  power  and  autho- 
rity is  from  God. 

II.  "  Ye  shall  not  be  afraid  of  the  face 
of  man."     This  teaches  the  magistrate 


nOMILETICAL  COMMENTARY:  DEUTERONOMY. 


his  duty,  i.e.,  that  lie  is  not  to  pervert 
justice  for  any  worldly  consideration ; 
no,  not  for  the  fear  of  death. 

III.  The  subject  may  here  see  the 
sin  and  danger  of  opposing,  of  disobey- 
ing, of  vilifying  the  magistrate  in  the 
due  execution  of  his  office.  He  is  God's 
minister;  his  judgment,  if  just,  is  the 
very  judgment  of  God ;  God  is  with 
him  in  judgment,  and  will  certainly 
avenge  him  if  he  is  despised. — 1\  JFii- 
soiis  Sermons. 

Ver.  17.  "The  judgment  is  God's." 
In  these  words  Moses  enforces  that 
solemn  charge  which  he  gave  to  the 
judges.  He  repeats  it  to  procure  vene- 
ration for  their  character,  to  remind 
them  of  their  own  dignity,  to  raise 
them  above  the  power  oi  fear,  prejudice, 
and  interest.  Here  was  a  forcible  reason 
for  faithfulness  in  executing  their  high 
trust.  Their  authority  was  from  God  ; 
the  work  was  God's.  It  concerns  the 
judge  to  know  whose  authority  he  has 
that  he  may  be  rigldeous  :  it  concerns 
the  people  that  they  may  be  obedient. 
I  shall  therefore  show — 

I.  What  regard  is  due  to  the  persons 
that  judge  for  God. 

(a.)  They  are  to  be  treated  with 
tender  regard. 

(b.)  The  nature  of  their  office  requires 
more  than  ordinary  veneration  ;  for  un- 
less we  preserve  a  just  notion  of  the 
sacred  authority  that  is  vested  in  the 
ministers  of  judgment,  they  will  scarcely 
be  a  terror  to  evil-doers — they  will  bear 
the  sword  in  vain. 

(c.)  For  the  sake  of  those  in  public 
station  we  .should  endeavour  to  suppress 
all  pernicious  principles. 

II.  What  obligations  are  laid  upon 
them. 

(a.)  No  sordid  hopes  of  advantage, 
no  fear,  partiality,  or  pity,  must  be 
allowed  to  pervert. 

(6.)  "  Let  no  man  despise  you."  You 
must  retain  a  just  value  of  yourselves 
and  support  your  character. 

(c.)  Judges  must  check  vice. 

{d.)  Justice  and  mercy  should  go 
hand  in  hand.— 2'.  Newlin. 

Vers.  16,  17.  "  I  charged,"  &c.  The 
parts  of  this  chargo  are — 


I.  Patience  to  hear  causes. 

II.  Justice  in  judging  righteously 
(John  vii.  24). 

III.  Courage  (Lev.  xix.  15  ;  Deut. 
xvi.  19  ;  1  Sara.  xvi.  7;  Prov.  xiv.  23). 

IV.  Prudence.  The  cause  too  hard 
you  bring  to  me. — Kidder. 

Vers.  16,  17.  Subject :  Not  to  abuse 
entrusted  power.  All  power  is  en- 
trusted. Though  men  apparently  make 
their  own  position  in  the  world,  yet 
what  they  acquire  is  in  accordance  with 
ability  given  by  God.  We  have  many 
cases  of  abused  power.  Achan  is  an  in- 
stance. He  had  the  power  of  serving 
God  by  destroying  what  he  found.  He 
kept  it.  Power  abused.  Herod  is 
another  instance  of  one  who  abused 
power. 

I.  Power  may  be  abused  by  not  using 
it  at  all.     Cf.  Saul  with  A  gag. 

II.  Power  may  be  abused  by  using 
it  in  a  wrong  direction.  Herod  {cf. 
Matt.  xiv.  1-13).  Here  is  an  example  of 
power  used  in  a  wrong  direction. 

{a.)   It  injured  his  own  moral  nature. 

{h.)  It  encouraged  others  to  wrong. 

[c.)  It  brought  injury  to  the  upright. 

In  warning  the  judges  against  the 
abuse  of  power,  Moses  thought  of  all 
this  and  much  more. 

Ver.  19.  "That  great  and  terrible  wil- 
derness" [cf.  \iii.  15).  This  language 
is  by  no  means  applicable  to  the  whole 
peninsula  of  Sinai,  even  in  its  present 
deteriorated  state.  It  is,  however,  quite 
such  as  men  would  employ  after  having 
passed  with  toil  and  suffering  through 
the  worst  parts  of  it,  the  southern  half 
of  the  Arabah ;  and  more  especially 
when  they  had  but  recently  rested  from 
their  marches  in  the  plain  of  Shittim, 
the  largest  and  richest  oasis  in  the 
whole  district. — Speaker  s  Commentary. 

"The  Divine  blessing  has  not  bestowed 
the  same  degree  of  fruitfulness  on  every 
part  of  Caanan.  This  fertile  country 
is  surrounded  by  deserts  of  immense 
extent,  exhibiting  a  dreary  waste  of 
loose  and  barren  sand,  on  which  the 
skill  and  industry  of  man  are  able  to 
make  no  impression.  The  only  vegetable 
production  which  occasionally  meets  the 


nOMILETlCAL  COMMENTARY .  DEUTERONOMY. 


eye  of  the  traveller  in  these  frightful 
solitudes  are  a  coarse  sickly  grass  thinly 
sprinkled  on  the  sand,  a  plot  of  senna  or 
other  saline  or  bitter  herb,  or  an  occa- 
sional acacia  bush.  Even  these  but 
rarely  present  themselves  to  his  notice, 
and  afford  him  but  little  satisfaction  when 
they  do,  because  they  vparn  him  that  he 
is  far  distant  from  a  place  of  abundance 
and  repose.  IMoses,  who  knew  these  de- 
serts well,  calls  them  '  great '  and  *  ter- 
rible,' 'a  desert  land,'  the  'waste  howl- 
ing wilderness.'  But  the  completest 
])icture  of  the  sandy  desert  is  drawn  by 
the  pencil  of  Jeremiah,  in  which,  with 
surprising  force  and  beauty,  he  has  ex- 
hibited every  circumstance  of  terror 
which  the  modern  traveller  details  with 
so  much  pathos  and  minuteness — 
'  Neither  say  they,  Where  is  the  Lord 
that  brought  us  up  out  of  the  land  of 
Egypt,  that  led  us  through  the  wilder- 
ness, through  a  land  of  deserts  and  of 
pits,  through  a  land  of  droughts  and  of 
tlie  shadow  of  death,  through  a  land 
that  no  man  passeth  through,  and  where 
no  man  dwelt.'" — Paxton. 

"  That  great  and  terrible  wilderness." 
To  those  familiar  with  the  reality  of 
which  the  seen  and  temporal  are  but 
shadows,  these  words  are  very  sugges- 
tive of  another  desert,  ;ind  the  way  by 
which  God's  people  travel  through  it. 
Souls  are  born  in  a  spiritual  Eg^'pt. 
Life  is  a  kind  of  desert  wandering  of 
trial,  "  great,"  "  terrible "  at  times. 
But  there  is  a  way  through  it ;  for  unto 
the  redeemed  One  has  said  in  the  heart's 
mystic  silence,  "  I  am  the  Way  : "  "  Lo  ! 
/  am  with  you." 

I.  The  way  of  the  redeemed, 
(1.)  Long. 

{•!.)  Difficult. 

(3.)  Sometimes  apparently  lonely. 

(4.)  A  desert  way. 

II.  The  rectitude  of  that  way.  It  is 
a  right  way,  for 

(1.)  It  is  the  Divine  way.  God  led 
them  along  it  by  a  cloud  and  fire. 

(2.)  It  is  the  way  to  the  promised 
reward. 

Salt  deaerts.    In  traversing  the  region 

between  Egypt  and  Ghuzzeh,  the  Gaza 

of  the   Bible,  my    course,    during  most 

of   the    forenoon,     lay    through    a   suc- 

36 


cession  of  basins  or  valleys,  where 
the  surface  of  the  ground  was  moist, 
and  covered  with  a  thin  incrustation  of 
salt.  It  was  so  slippery  here  that  the 
camels  could  with  difficulty  keep  erect ; 
one  of  them  actually  fell  at  full  length 
with  a  groan  which  it  was  piteous  to 
hear.  We  were  not  far  at  this  time 
from  the  Mediterranean,  of  which  we  had 
glimpses  now  and  then.  It  is  quite  pos- 
sible that  a  strong  wind  from  the  west 
causes  the  sea  occasionally  to  overflow 
the  entire  tract,  and  on  its  receding,  the 
water  left  in  the  low  places  evaporates 
and  encrusts  the  earth  with  salt.  There 
are  other  deserts,  or  parts  of  deserts,  in 
the  East,  as  travellers  inform  us,  which 
present  a  similar  peculiarity,  though  the 
salt  may  be  formed,  in  those  cases,  in  a 
different  manner.  Perhaps  the  most 
remarkable  among  these  is  the  region 
south  of  the  Dead  Sea.  A  soil  of  this 
nature  must,  of  course,  be  unproductive. 
Nothing  grows  there,  and  the  means  of 
supporting  life  are  wanting.  It  may  be 
to  this  feature  of  an  Eastern  desert, 
aggravating  so  much  its  other  evils,  and 
rendering  it  unfit  to  be  the  abode  of 
men,  that  the  prophet  Jeremiah  refers 
when  he  says  of  the  ungodly  man,  "  He 
shall  inhabit  the  parched  places  in  the 
wilderness,  in  a  salt  land  and  not  in- 
habited."— Professor  Ilachett. 

The  deserts.  "  Few  who  have  not 
visited  Eastern  lands  can  form  any  ade- 
quate idea  of  the  nature  of  a  desert. 
In  those  wide-spread  plains  the  hand 
of  man  is  powerless.  Nature  holds 
sway  as  on  the  morning  of  creation  ; 
in  primeval  wildness  she  displays  her 
terrors  and  her  magnificence,  and  art 
and  science  sink  down  helpless  and  ap- 
palled before  the  barriers  which  she  has 
erected.  As  the  traveller  recedes  from 
the  habitation  of  man,  and  the  tokens 
of  civilisation  begin  to  disappear,  the 
scene  becomes  wilder  and  more  desolate; 
a  few  stunted  patches  of  parched  and 
scanty  herbage  here  and  there  meet  the 
eye  ;  vast  blocks  of  stone  are  scattered 
over  the  sand  ;  no  cooling  streams,  no 
refreshing  groves,  break  the  monotony 
of  the  prospect ;  the  sun  pours  down  a 
flood  of  burning  and  dazzling  light,  and 
the  distant  mountains  glow  in  the  hot 


HOMILETICAL  COMMENTARY:  DEUTERONOMY. 


CHAP.  I. 


and  dusky  horizon.  The  strength  of 
man  seems  to  melt  away  within  him, 
and  the  camel,  '  the  ship  of  the  desert,' 
paces  onward  with  languid  step.  By 
night  the  piercing  winds  are  scarcely 
less  endurable  than  the  heat  by  day. 
The  mountainous  portions  of  the  desert 
afford  some  of  the  most  awfully  sublime 
scenery  that  the  world  can  exhibit ;  and 
here  the  terrors  of  the  plains  are  miti- 
gated by  shade  and  water.  Such  was  the 
wilderness  where  the  children  of  Israel 
wandered  for  forty  years." — H.Christmas. 

Ver.  21.  The  journeyings  of  the 
Israelites  in  the  wilderness  afford  an 
inexhaustible  fund  of  instruction  to  us. 
The  history  of  their  deliverance  from 
Egypt,  their  trials  and  supports,  and 
their  final  entrance  into  the  land  of 
Canaan,  so  exactly  corresponds  with  the 
experience  of  believers  in  their  journey 
heavenward,  that  we  are  never  at  a  loss 
for  an  illustration  of  that  which  is  in- 
visible from  that  which  actually  took 
place  amongst  God's  ancient  people. 

The  Israelites,  after  one  year  spent 
in  the  wilderness,  were  now  arrived  on 
the  very  confines  of  Canaan,  and  the 
exhortation  which  I  have  now  read  to 
you  was  part  of  the  address  of  Moses  to 
them  encouraging  them  to  go  up  and 
take  possession  of  the  land.  And  as- 
suming (what  I  need  not  now  stand  to 
prove)  the  justness  of  the  parallel  be- 
tween their  state  and  ours,  the  words 
before  us  contain — 

I.  The  command  given  us  in  reference 
to  the  Promised  Land.  There  is  for  us, 
as  there  was  for  Israel,  "a  rest"  pre- 
pared (Heb.  iv.  8,  9),  and  we  are 
bidden  to  take  possession  of  it. 

(1.)  By  right,  as  the  gift  of  God. 

[Canaan  was  given  to  AbraLam  and  his  seed 
by  God  Himself.  God  had  a  riglit  to  give  it 
to  whom  He  would.  The  former  possessors 
were  but  tenants  at  will ;  if  God  saw  fit  to 
dispossess  them,  no  wrong  done  them.  This 
is  said  to  satisfy  the  mind  of  those  who  feel 
repugnance  to  the  transfer  of  the  land  from 
the  Canaanites  to  Israel. 

In  relation  to  the  land  toe  are  called  to 
possess  no  such  feeling  can  exist.  Heaven  is 
the  free  gift  of  God  to  Abraham's  spiritual 
seed,  as  Canaan  was  to  the  natural.  It  is 
given  to  them  in  Christ  Jesus  (Tit.  i.  2  ; 
2  Tim.  i.  9). 


This  command  do  we  give,  in  the  name  of 
Almighty  God,  to  every  one  of  you  who  be- 
lieve in  Christ,  "  Go  up  and  possess  the  land," 
which  the  Sovereign  of  the  universe,  of  His 
own  love  and  mercy,  has  given  to  you.] 

(2.)  By  conflict,  as  the  fruit  of  victory. 

[Though  the  land  was  given  to  them,  they 
were  yet  to  gain  it  by  the  sword.  We  also 
have  enemies  to  fight.  The  world,  the  flesh, 
and  the  devil  obstruct.  All  must  be  van- 
quished before  we  can  sit  down  to  the  promised 
inheritance.  Nor  let  it  be  thouglit  that 
heaven  is  less  a  gift  on  this  account  ;  for 
though  we  fight,  it  is  not  our  own  sword  that 
gets  us  the  victory.  It  was  "  God  Himself 
who  drove  out  the  inhabitants  "  of  the  earthly 
Canaan,  and  it  is  through  God  alone  that  our 
weapons  produce  any  effect  in  subduing  our 
enemies  before  us  {cf.  John  vi.  27 ;  Ps.  cxv.  1).] 

Together  with  this  command  we  are 
taught — 

II.  The  way  in  which  we  should 
address  ourselves  to  the  performance  of 
it.  The  command  of  God  to  us  is 
positive,  as  that  to  them  also  was ;  and 

(1.)  Our  obedience  to  Him  should  be 
prompt. 

[I  am  persuaded  they  would  have  done  well 
if  they  had  never  thought  of  sending  spies  to 
search  out  the  land,  and  to  tell  them  against 
what  cities  they  should  direct  their  first 
efforts.  It  was  a  carnal  expedient,  as  the 
event  proved.  True,  "Moses  was  well 
pleased"  with  the  proposal;  but  he  would 
not  have  been  well  pleased  if  he  had  clearly 
seen  from  whence  it  issued  and  what  would 
be  the  result  of  it.  He  sav?  in  it  only  a  de- 
termination to  go  up ;  he  discerned  not  the 
mixture  of  unbelief.  What  need  had  they  to 
search  when  God  had  searched  and  was  about 
to  lead  them  ?  {cf.  ver.  33).  Had  they  said  to 
Moses,  *  Pray  to  God  for  us  to  direct  us,  and 
we  are  ready  to  go, '  they  would  have  done  well ; 
but,  by  trusting  to  an  arm  of  flesh  they  fell. 

In  like  manner  we  should  obey  the  Divine 
mandate  without  delaj'.  We  should  "not 
confer  with  flesh  and  blood  ;  "  we  should  not 
be  consulting  how  we  may  avoid  the  trials 
which  God  has  taught  us  to  expect  ;  but 
should  look  simply  to  the  Captain  of  our  sal- 
vation, and  follow  implicitly  His  commauds, 
regarding  no  word  in  comparison  of  His,  nor 
ever  dreaming  of  a  more  convenient  season 
than  the  present.  What  He  calls  us  to  do  we 
should  "do"  instantly,  and  "with  all  our 
might."] 

(2.)  Our  confidence  in  Him  should  be 
entire. 

[They  were  bidden  "  not  to  fear  or  be  dis- 
couraged." So  neither  should  we  "fear" 
any  dangers  that  may  threaten  us,  or  "be 
discouraged "  under  any  trial  we  may  be 
called  to   endure.      As   for   "Anakims"   or 

37 


IIOMILETICAL  COMMENTARY:  DEUTERONOMY. 


cities  "walled  up  to  heaven,"  what  are  they 
to  us  ?  Is  not  "  Fie  irreater  that  is  in  us  than 
any  that  can  be  in  than  "  ?  If  Jehovah  be  on 
our  side,  what  have  we  to  fear  ?  We  may  say 
of  all  our  enemies,  as  Joshua  did  of  those  he 
was  called  to  encounter,  "  They  are  bread  for 
us  ;  "  and  shall  not  only  be  devoured  as  easily 
as  a  morsel  of  bread,  but  they  and  all  that 
they  have  shall  be  our  very  support,  invigor- 
ating our  souls  by  the  energies  they  call  forth, 
and  augmenting  the  happiness  which  they 
labour  to  destroy.  Whatever  may  occur,  we 
should  never  stagger  at  the  promise  through 
unbelief,  but  "be  strong  in  faith,  giving 
glory  to  God."  We  should  go  forward  in  the 
spirit  of  the  holy  Apostle,  "  If  God  be  for  us, 
who  can  be  against  us  ?"] 

III.  Hear  then,  believers,  and  follow 
my  advice. 

(1.)  Survey  the  land. 

[See  whether  it  be  not  the  <jlory  of  all  lands, 
"a  land  flowing  with  milk  and  honey." 
' '  Come  up  to  Pisgah,  and  look  down  upon  it. " 
I  would  rather  say,  Come  up  to  Zion,  and  be- 
hold its  length  and  breadth.  See  it.  Taste 
its  fruits.  Take  in  your  hand  "the  grapes 
of  Eshcol."  "Not  one  of  its  inhabitants 
ever  says,  I  am  sick."  "  No  sorrow  there,  no 
sighing,  no  pain,  no  death "  {cf.  Isa.  xxxiii. 
24 ;  Rev.  xxi.  4,  23  ;  Rom.  viii.  18).  Tell 
me,  is  it  not  worth  the  conflict  ?  Only  keep 
that  glorious  object  in  view,  and  you  will 
never  sheath  your  sword  till  you  have  gained 
the  victory.] 

(2.)  Perform  your  duty, 

[Gird  on  your  swords.  Go  forward  against 
the  euemj'.  Make  no  account  of  any  ob- 
stacles. Think  neither  of  the  strength  nor  the 
number  of  your  enemies.  Say  not,  "Shall 
the  prey  be  taken  from  the  mighty,"  &c.,  &c. 
(Isa.  xlix.  24,  25).  Be  not  discouraged  by 
a  sense  of  your  own  weakness.  Go  on  simply 
depending  upon  God  (cf.  2  Cor.  xii.  9,  10; 
Isa.  xli.  10).  With  confidence  do  I  address 
you  thus  ;  for  the  Lord  Jesus  Himself  has 
said,  "Fear  not,  little  flock;  for  it  is  your 
Father's  good  pleasure  to  give  you  the  king- 
dom." Only  "  fight  the  good  fight  of  faith," 
and  you  shall  be  ' '  more  than  conquerors 
through  Him  that  loved  you."]  —  Simeon 
(Abridged). 

Ver.  21.  In  this  verse  we  liave  a 
mind  at  home  witli  God  opening  itself 
to  the  gaze  of  the  world.  What  simple 
trust — reverent  faith — holy  de[>endence 
sparkle  in  the  words  !  Among  the  many 
suggestions  of  this  verse,  let  us  notice — 

I.  That  it  indicates  the  bent  of  a 
good  man's  mind.  It  is  Godwards. 
God  is  in  all  his  thoughts.  The  ar- 
rangement  of  life  is  of  God  :  the  past 
full  of  God  :  the  present  is  blessed  by 
38 


Him  :  the  future  swayed  by  Him. 
Three  characteristics  of  the  good  man — 

(1.)   He  is  of  an  earnest  spirit. 

(2.)  He  is  bumble. 

(3.)  He  is  devout. 

II.  It  delineates  the  power  of  a  good 
man's  faith. 

(1.)  His  confidence.  "  The  Lord  thy 
God  hath  set  the  land  before  thee,"  etc. 
"  Nothing  but  innoceucy  and  knowledge 
can  give  sound  confidence  to  the  heart." 
— Bishop  Hall.  "Confidence  in  one's  self 
is  the  best  nurse  of  magnanimity." — Sir 
Philip  Sidnei/. 

(2.)  His  perseverance.  "  Go  up  and 
possess."  '■''Persevere  is  applied  only 
to  matters  of  some  importance  which 
demand  a  steady  purpose  of  the  mind  ; 
persist  is  used  in  respect  to  the  ordinary 
business  of  life,  as  well  as  on  more 
important  occasions.  A  learner  2^erse- 
veres  in  his  studies  :  a  child  may  persist 
in  making  a  request  until  he  has  ob- 
tained the  object  of  his  desires." — Crahh, 
Synonyms. 

"  Great  effects  come  of  industry  and 
perseverance." — Lord  Bacon. 

"  Those  who  attain  any  excellence 
commonly  spend  life  in  one  coninioTi 
pursuit;  for  excellence  is  not  often  gained 
upon  easier  terms." — Dr.  Jolinson. 

"  He  plies  her  hard,  and  much  rain 
wears  the  marble." — Shakespeare. 

"  If  there  be  one  thing  on  earth  truly 
admirable,  it  is  to  see  God's  wisdom 
blessing  an  inferiority  of  natural  powers 
where  they  have  been  honestly,  truly,  and 
zealously  cultivated." — Dr.  Arnold. 

(3.)  His  hope.  "Fear  not,  neither  be 
discouraged." 

"It  is  said  of  Abraham  that  he 
believed  in  hope  against  hope.  What 
is  the  meaning  of  these  words  ?  The 
passage  intends  to  express  that  Divine 
hope  overcame  human  hope.  This  is 
the  hope  which  redounds  to  the  glory  of 
God,  because  it  is  an  act  of  homage 
rendered  to  His  omnipotence.  He  that 
is  destitute  of  such  hope  can  have  no 
pretence  to  saving  faith,  and  not  to 
believe  in  the  promises  which  God  has 
made  to  us  is  an  evidence  that  our 
souls  are  altogether  fixed  upon  the  toys 
and  vanities  of  earth.  That  which  the 
world  calls  wisdom  is  nothing  more  than 


HOMILETICAL  COMMENTARY:  DEUTERONOMY 


foolishness  in  the  sight  of  God,  and 
disbelief  in  His  word  argues  a  stupid 
indifference  allied  to  the  brute.  Faith 
and  hope  repose  upon  the  same  founda- 
tion— the  Word  of  God.  The  Christian 
believes  in  spite  of  the  evidence  of  his 
senses,  and  he  hopes  for  blessings  which 
cannot  yet  be  discerned  by  the  senses. 
There  is  no  faith  where  there  is  doubt 
and  uncertainty  ;  there  is  no  hope  where 
there  is  hesitation." — Chi-ysostom. 

"Eefiected  on  the  lake,  I  love 

To  see  the  stars  of  evening  glow, 
So  tranquil  in  the  heavens  above. 

So  restless  in  the  wave  below. 
Thus  heavenly  hope  is  all  serene  ; 

But  earthly  hope,  how  bright  so  e'er, 
Still  flutters  o'er  this  changing  scene. 
As  false,  as  fleeting  as  'tis  fair." 

— Ileher. 

"  Cease  every  joy  to  glimmer  on  my  mind, 
But   leave — oh!    leave    the  light  of   Hope 
behind  !  "  — Camphell. 

"  A  man  cannot  drown  so  long  as  his 
head  is  above  water  ;  hope  lifts  up  tlie 
head  and  looks  up  to  the  redemption 
and  salvation  that  is  to  come  in  another 
world  in  its  fulness  and  perfection." 
—Polhill. 

III.  It  reveals  the  so^irce  of  a  good 
man's  power.  "  Behold,  tlie  Lord  thy 
God  hath  set,"  &c.  Think  of  Moses 
speaking  thus  after  a  hundred  and 
twenty  years  of  life.  Some  grow  tired 
of  life  and  distrustful  of  God  before 
they  are  thirty.  For  a  hundred  and 
twenty  years  Moses  had  lived  near  to 
God — he  had  so  lived  that  God  could 
bless  him — God  was  therefore  in  all 
his  thoughts. 

(1.)  God  imparts  strength  to  the  good 
for  the  performance  of  the  most  arduous 
duties. 

(2.)  The  resources  of  infinite  strength 
always  within  the  reach  of  the  good 
man. 

(3.)  The  mtthod  by  which  to  realise 
this  power  is  prayer. 

There  is  an  excellent  story  of  a  young 
man  who  was  at  sea  in  a  mighty  raging 
tempest,  and  when  all  the  passengers  were 
at  their  wits'  end  for  fear,  he  only  was 
merry ;  and  when  he  was  asked  the  reason 
of  his  mirth,  answered,  "  That  the  pilot 
of  the  ship  was  his  father,  and  he  knew 


that  his   father  would  have   a   care  of 
him." — Pulpit  Illusti-ations. 

Necessity  of  Perseverance.  "  The  philo- 
sopher being  asked,  in  his  old  age 
why  he  did  not  give  over  liis 
practice  and  take  his  ease,  answered, 
'  When  a  man  is  to  run  a  race  of  forty 
furlongs,  would  you  have  him  sit  down 
in  the  nine  and  thirtieth  and  so  lose  the 
])rize  1 '  We  do  not  keep  a  good  fire  all 
day,  and  let  it  go  out  in  the  evening 
when  it  is  coldest,  but  then  rather  lay 
on  more  fuel,  that  we  may  go  warm  to 
bed.  Thus  he  that  stakes  the  heat  of 
zeal  in  his  age  will  go  cold  to  bed,  and 
in  a  worse  case  to  his  grave.  To  con- 
tinue in  giving  glory  to  Christ  is  no  less 
requisite  than  to  begin  ;  though  the 
beginning  be  more  than  half,  yet  the 
end  is  more  than  all.  The  God  of  all 
perfection  looks  that  our  xdtimatum 
vitce  should  be  His  optimum  glo7-ioe, 
that  our  last  works  should  be  our  best 
works,  that  we  should  persevere  in  good- 
ness to  the  end." — Things  New  and  Old. 

Goodness.  "  The  parts  and  signs  of 
goodness  are  many.  If  a  man  be  gra- 
cious and  courteous  to  strangers,  it 
shows  he  is  a  citizen  of  the  world,  and 
that  his  heart  is  no  island  cut  off  from 
other  lands,  but  a  continent  that  joins 
to  them ;  if  he  be  compassionate  to- 
wards the  afflictions  of  others,  it  shows 
that  his  heart  is  like  the  noble  tree  that 
is  wounded  itself  when  it  gives  the 
balm  ;  if  he  easily  pardons  and  remits 
offences,  it  shows  that  his  mind  is 
planted  above  injuries,  so  that  he  can- 
not be  shot  ;  if  he  be  thankful  for  small 
benefits,  it  shows  that  he  weighs  men's 
minds,  and  not  their  trash  ;  but,  above 
all,  if  he  have  St.  Paul's  perfection,  that 
he  would  wish  to  be  an  anathema  from 
Christ  for  the  salvation  of  his  brethren, 
it  shows  much  of  a  Divine  nature  and 
a  kind  of  conformity  with  Christ  Him- 
self."— Lord  Bacon. 

God  the  fountain  source  of  all  our 
blessings.  It  is  said  of  Hadrian  VI., 
that  having  built  a  stately  college  at 
Lovain,  he  set  this  inscription  over  the 
front  in  golden  letters,  "  Trajectum 
•plantavit,  Lovanium  rigavit,  sed  Csesar 
dedit  incrementum  "  (Utrecht  planted 
me,    for   there   he   was    born  ;    Lovain 

39 


HOMI LEXICAL  COMMENTARY:  DEUTEROXOMY. 


watered  me,  for  there  he  was  bred  ;  but 
Caesar  gave  the  increase,  who  from  the 
feruhi  brought  him  to  the  crosier,  of  a 
schoolmaster  made  him  Pope  of  Rome). 
A  witty  passenger,  reproving  his  folly, 
under- wrote,  "  Here  was  no  room  for  God 
to  do  anything,"    Thus  God  may  be  said 
not  to   be  in  all  the  thoughts  of  self- 
seeking  men  :  they  do  not,   with  those 
ancients,  preface  to  their  words,  "  Theos, 
Theos,"  but  iiitervert  a  great  part  of  the 
price  with  that  ill  couple,  turning  God's 
glory  into  shame,  loving  vanity,  seeking 
after  lies,  such  as,  in  the  original,  will 
deceive    their   expectations ;    of    which 
sort,  by  a  speciality,  is  that  smoke  of 
popular  applause,  which,  the  higher  it 
mounts,    the    sooner    it   vanishes    and 
comes  to  nothing. — Pulpit  Ilhistrations. 
Reward   of  perseverance.     "  I  recol- 
lect     in     Queen's     County     to     have 
seen    a     Mr,   Clerk,   who  had    been   a 
working  carpenter,  and  when  making  a 
bench   for  the  session's  justices  at  the 
courthouse,  was  laughed  at  for  taking 
peculiar  pains  in  planing  and  smootli- 
ing     the    seat    of     it.       He    smilingly 
observed  that  he  did  so  to  make  it  easy 
for  himself,  as  he  was  resolved  he  would 
never  die  till  he  had  a  right  to  sit  there- 
upon ;  and  he  kept  his  word.     He  was 
an    industrious    man — honest,   respect- 
able, and  kind-hearted.     He  succeeded 
in  all  his   efforts  to  accumulate  an  iji- 
dependence  ;  he  did  accumulate  it,  and 
rightly.     His  character  kept  pace  with 
the    increase    of  his    property,   and   he 
lived  to  sit  as  a  magistrate  on  that  very 
bench  whicli  he  sawed  and  planed." — 
Sir  Jonah  Barrington. 

Vers.  22,  23,  {cf.  Num.  xiii.  1,  2). 
There  is  no  real  discrepancy  between 
these  passages.  The  plan  of  sending 
the  spies  originated  with  the  people, 
and,  as  in  itself  a  reasonable  one,  it 
approved  itself  to  Moses ;  was  sub- 
mitted to  God  and  sanctioned  by  Him; 
and  carried  out  under  special  Divine 
direction.  The  orator's  purpose  in  this 
chapter  is  to  bring  before  the  people 
emphatically  their  own  responsibilities 
and  behaviour.  It  is,  therefore,  import- 
ant to  remind  them  that  the  sending 
of  the  s])ies,  which  led  immediately  to 
40 


their  murmuring  and  rebellion,  was 
their  own  suggestion. 

It  is  frivolous  to  object  that  the 
generation  which  had  siinied  thus  was 
dead,  and  that  Moses  was  addressing 
men  who  had  had  no  concern  in  the 
events  to  which  he  is  referring.  That 
this  fact  was  present  to  the  speaker's 
mind  is  clear  from  vers.  34,  35 ;  nay,  it 
was  the  very  aim  he  had  in  view,  to 
warn  the  present  generation  not  to  fol- 
low their  fathers  in  their  jierversity,  and 
so  defraud  themselves  of  the  promised 
blessing,  as  their  fathers  had  done.  It 
is  but  natural  that  Moses,  who  had  been 
the  leader  of  the  congregation  all  along, 
should,  when  addressing  it  collectively, 
treat  it  as  the  same  which  he  had 
brought  forth  from  Egypt,  and  had  now 
for  the  second  time  conducted  to  the 
Promised  Land. 

The  following  verses  to  the  end  of  the 
chapter  give  a  condensed  statement, 
the  fuller  account  being  in  Num.  xiii., 
xiv.,  of  the  occurrences  which  led  to 
the  banishment  of  the  people  for  forty 
years  into  the  wilderness.  The  facts 
are  treated  with  freedom,  as  by  one 
familiar  with  them,  addressing  those  no 
less  so,  yet  in  consistency  with  the  moru 
strictly  historical  record  of  Numbers. — 
Speaker  s  Commentary. 

Vers.  22,  28.  What  a  contrast  these 
two  verses  present.  The  first  brings 
before  us  the  pec^ple,  with  commendable 
prudence,  arranging  for  carrying  out  a 
great  plan ;  the  second  presents  the 
most  pitiful,  contemptible  j)icture  one 
can  imagine — the  same  people,  because 
difficulty  presented  itself  in  the  way  of 
the  purpose  being  conducted  to  success, 
cowardly  crying  outas  theveriest  abjects. 
Well  might  the  words  of  Job  xvii.  11 
be  quoted  in  connection  with  ver.  28 : 
"  My  purposes  are  broken  off."  The 
world  is  full  of  broken  purposes.  JEvery 
heart  is  filled  with  its  tombstones  raised 
over  dead  intentions  and  desires.  The 
true  cemetery  is  the  human  heart.  Look 
at  it — full  of  dreams  of  youth — early 
ambitions — grand  schemes  of  self-profit, 
or  national  benefit,  or  boundless  philan- 
thropy.    All  dead.     Two  thoughts — 

I.   All  men  have,  and  have  had,  pur- 


HOMILETICAL  COMMENTARY :  DEUTERONOMY. 


poses.  The  thought  makes  one  shudder. 
The  conflict  of  feeling  too  intense  to 
endure.  There  were  purposes  of  wealth, 
the  present  reality  is  poverty — the  very 
want  of  a  dinner.  Recall  Johnson's 
plans,  purposes,  and  poverty. 

"  He  told  Sir  Joshua  Reynolds  that, 
one  night  in  particular,  when  Savage 
and  he  walked  round  St.  James's  Square 
for  want  of  a  lodging,  they  were  not  at 
all  depressed  by  their  situation  ;  but,  in 
high  spirits  and  brimful  of  patriotism, 
traversed  the  square  for  several  hours, 
inveighed  against  the  minister,  and 
'  resolved  they  would  stand  hy  their 
cotmtry.' " — BosivelUs  Life  of  Johnson. 

"  The  longer  I  live  the  more  I  am  cer- 
tain that  the  great  difference  between 
men — between  the  feeble  and  the  power- 
ful, the  great  and  the  insignificant — is 
energy,  invincible  determination — a  2iur- 
pose  once  fixed,  and  then  death  or 
victory  !  That  quality  will  do  anything 
that  can  be  done  in  this  world  ;  and  no 
talent,  no  circumstances,  no  opportu- 
nities, will  make  a  two-legged  creature 
a  man  without  it." — Buxton. 

II.  All  men  can  tell  us  something 
about  purposes.  One  can  tell  us  of 
purposes  carried  into  effect.  Another 
looks  to  the  earth  and  points  to  some- 
thing lying  there  snapped  as  a  broken 
spear,  and  with  a  deep-drawn  moan 
groans  out — '"my  purpose." 

Both  these  men  can  instruct.  The 
successful  man  can  show  how  his  success 
was  realised ;  the  unsuccessful  can  reveal 
the  causes  of  his  failure.  Both  are 
governed  by  a  law,  if  we  only  knew 
it. 

What  is  the  law  of  success  ?  The 
law  varies  with  the  sphere  in  which  the 
success  is  to  be  attained,  and  the  nature 
of  the  success  sought ;  if  the  success  be 
earthly  merely,  then  the  law  of  success 
is  in  selfishness  and  ability,  or,  as  one 
has  expressed  the  idea  on  its  optimist 
side,  "  success  is  the  child  of  cheerful- 
ness and  courage  ; "  if,  however,  the 
success  sought  is  heavenly,  then  the  law 
that  governs  it  will  be  faith  in  God, 
and  a  heart  inspired  by  God's  Spirit  to 
do  right  at  any  cost.  In  the  one  case 
success  is  in  the  possession  of  a  thing  ; 
in  the  other  in  what  one  is. 


"Failures  are  with  heroic  minds  the  stepping- 
stones  to  success." 

**  It  is  far  from  true,  in  the  progress 
of  knowledge,  that  after  every  failure 
we  must  recommence  from  the  begin- 
ning. Every  failure  is  a  step  to  success; 
every  detection  of  what  is  false  directs 
us  to  what  is  true  ;  every  trial  exhausts 
some  tempting  form  of  error.  Not  only 
so,  but  scarcely  any  attempt  is  entirely 
a  failure  ;  scarcely  any  theory,  the  re- 
sult of  steady  thought,  is  altogether 
false ;  no  tempting  form  of  error  is 
without  some  latent  charm  derived 
from  truth." — Wheivell. 

"  If  you  wish  success  in  life,  make  per- 
severance your  bosom  friend,  experience 
your  wise  counsellor,  caution  your  elder 
brother,  and  hope  your  guardian  genius." 
— Addison. 

"  So  Jothani  became  mighty,  because 
he  prepared  his  ways  before  the  Lord 
his  God." — Hebrew  Chronicles. 

"  The  talent  of  success  is  nothing 
more  than  doing  what  you  can  do  well, 
and  doing  well  whatever  you  do,  with- 
out a  thought  of  fame." — Longfellow. 

"  I  confess,"  says  a  thoughtful  writer, 
"  that  increasing  years  bring  with  them 
an  increasing  respect  for  men  who  do 
not  succeed  in  life,  as  those  words  are 
commonly  used.  Ill  success  sometimes 
arises  from  a  conscience  too  sensitive, 
a  taste  too  fastidious,  a  self-forgetfulness 
too  romantic,  a  modesty  too  retiring.  I 
will  not  go  so  far  as  to  say,  with  a 
living  poet,  that  the  world  knows  no- 
thing of  its  greatest  men  ;  but  there  are 
forms  of  greatness,  or  at  least  of  excel- 
lence, which  '  die  and  make  no  sign  ; ' 
there  are  martyrs  that  miss  the  palm, 
but  not  the  stake  ;  heroes  without  the 
laurel,  and  conquerors  without  the 
triumph." 

"  Whosoever  will  live  altogether  out  of 
himself,  and  study  other  men's  humours, 
shall  never  be  unfortunate." — Sir  W. 
Raleigh. 

^' Those  who  believe  in  a  future  state  of 
rewards  and  punishments  act  very  ab- 
surdly if  they  form  their  opinion  of  a 
man's  merits  from  his  successes.  But 
certainly,  if  I  thought  the  whole  circle 
of  our  being  was  included  between  our 
births   and   deaths,    I    should  think  a 

41 


CHAP.  I. 


IIOMILETICAL  COMMENTARY:  DEUTERONOMY. 


n;an's  good  fortune  the  measure  and 
standard  of  his  real  merit,  since  Provi- 
dence would  have  no  opportunity  of 
rewarding  his  virtue  and  perfections 
but  in  the  present  life.  A  virtuous  un- 
believer, who  lies  under  the  pressure  of 
misfortune,  has  reason  to  cry  out,  as 
they  say  limtiis  did  a  little  before  his 
death,  '  O  virtue,  I  have  worshipped 
thee  as  a  substantial  good,  but  I  find 
thou  art  an  empty  name.'  " — Addison. 

"  Had  I  miscarried,  I  had  been  a  villain  ; 
For  men  judge  actions  alway  by  events  : 
But  when  we  manage  by  a  just  foresight, 
Success  is  prudence,  and  possession  right." 
— Hirjijons. 

*'  To  judge  by  the  event  is  an  error  all 
abuse,  and  all  commit ;  for  in  every 
instance,  courage,  if  crowned  with  suc- 
cess, is  heroism  ;  if  clouded  by  defeat, 
temerity.  When  Nelson  fought  his 
battle  in  the  Sound,  it  was  the  result 
alone  that  decided  whether  he  was  to 
kiss  a  hand  at  a  court,  or  a  rod  at  a 
court-martial." — Colton. 

Ver.  24.  "  Came  unto  the  valley  of 
Eshcol."  In  Num.  xiii.  22-24,  we 
have  a  full  account  of  this  visit,  likewise 
the  meaning  of  the  word  Eshcol  given. 
It  means  "bunch"  or  "cluster"  of 
grapes  (Num.  xiii.  24). — Filrst.  The 
grapes  must  have  been  a  welcome  sight 
to  the  desert  -  worn  travellers.  Dr. 
Livingstone  tells  us  something  of  this 
feeling  :  "  In  latitude  18°  we  were  re- 
warded with  a  sight  which  we  had  not 
enjoyed  for  a  year  before — large  patches 
of  grape  -  bearing  vines.  There  they 
stood  before  my  eyes.  The  sight  was 
so  entirely  unexpected  that  I  stood  for 
some  time  gazing  at  the  clusters  of 
grapes  witli  which  they  were  loaded, 
with  no  more  thought  of  plucking  than 
if  I  had  been  beholding  them  in  a 
dream." 

"  A  cluster  of  grapes  of  Eshcol,  the 
magnificent  ricliness  and  size  of  which 
may  be  judged  from  the  circumstance  of 
its  being  carried  on  a  pole,  supported 
on  the  shoulders  of  two  men.  Eshcol 
still  retains  its  celebrity  ior  the  produce 
of  grapes.  Sir  M.  Montefoire  lately  got 
a  buucli  a  yard  long." — Jamieson. 
42 


Ver.   25.   "  It  is  a  good   land  which 
the  Lord  our  God  doth  give  us." 

These  words  were  spoken  primarily 
with  regard  to  the  Land  of  Promise  : 
but  much  that  was  spoken  of  that  pro- 
mised land,  the  natural  Canaan,  may  be 
applied  with  great  propriety  and  equal 
force  to  that  promised  inheritance  of  the 
saints — the  spiritual  Canaan  of  the  soul. 
It  matters  little  what  image  be  used  for 
representing  that  gift  [cf.  Rom.  vi.  23) 
of  God,  for  which  among  the  millions 
of  men's  words  no  one  word  has  been 
found  adequate  for  its  expression, 
whether  we  compare  it  to  the  "  2)7'omised 
land  "  of  Pcdestine,  or  to  "  ivisdom  ;  " 
for  in  qualifying  the  exi)ression  of  the 
idea  we  simply  follow  the  leadings  of 
the  metaphor,  and,  whether  we  say  that 
"  it  is  a  good  land  which  the  Lord  our 
God  doth  give  us,"  or,  "  wisdom's  ways 
are  ways  of  pleasantness,"  we  in  the 
end  say  the  same  thing  though  by  dif- 
ferent terms,  just  as  we  say  one-half  or 
two-quarters  or  five-tenths.  The  Chris- 
tian heritage  of  a  holy  and  perfected 
life,  through  faith  in  our  Lord  Jesus 
Christ,  is  a  "good  land"  full  of  rich- 
ness and  fatness,  a  land  of  milk  and 
honey;  it  is  also  very  "pleasant."  It 
is  pleasant  because  good  :  it  is  good 
because  pleasant.  Though  the  ]ileasant- 
ness  of  religion  is  always  difficult  of 
recognition  to  the  young  disciple,  it  is 
only  so  because  the  Cross  of  Christ  has 
to  be  carried  by  the  flesh  before  that 
Cross  can  lose  its  weight,  and  its  mate- 
rial be  woven  into  a  crown.  Eeligioa 
is  believed  to  be  good  because  possessed 
by  the  best  of  men  :  the  assurance  of  its 
pleasantness  comes  by  the  experience  of 
its  power,  "  That  pleasure  is,  in  the 
nature  of  it,  a  relative  thing,  and  so  im- 
parts a  peculiar  relation  and  correspond- 
ence to  the  state  and  condition  of  the 
person  to  whom  it  is  a  pleasure" — 
South.  Religion  is  "good"  or  "plea- 
sant "  from  its  own  inherent  nature. 

I.  Because  it  is  the  proper  {)leasure 
of  that  pait  of  man  which  is  the  largest 
and  most  comprehensive  of  pleasure,  i.e., 
his  mind  :  a  substance  of  a  boundless 
comprehension. 

1.  In  reference  to  speculation,  as  it 
sustains  the  name  of  understanding. 


HOMILETICAL  COMMENTARY :  DEUTERONOMY. 


2.  In  reference  to  practice,  as  it 
sustains  the  name  of  conscience. 

II.  Because  it  is  such  a  pleasure  as 
never  satiates  or  wearies  ;  for  it  properly 
aifects  the  spirit,  and  a  spirit  feels  no 
weariness,  as  being  privileged  from  the 
causes  of  it. 

The  pleasures  of  the  table  pall ;  the 
pleasures  of  exercise  grow  into  weari- 
ness ;  but  in  fulfilled  duty  is  a  pleasure 
(cf.  work  and  its  joy).  How  much  more 
in  religion !  As  much  as  religion  is 
nobler  than  work. 

III.  Because  it  is  such  as  to  be  in  no 
one's  power  to  take  from  us,  but  only  in 
his  who  has  it ;  so  that  he  who  has  the 
})roperty  is  also  sure  of  its  perpetuity. 
This  can  be  said  of  no  other  form  of 
enjoyment.  All  pass  in  the  using,  or 
are  taken  away  by  time.  We  are  at 
the  mercy  of  men.  But  though  men 
take  away  our  life  they  cannot  take 
away  that  joy  of  our  religion. 

"There  is  nothing  that  can  raise  a 
man  to  that  generous  absoluteness  of 
condition,  as  neither  to  cringe,  to  fawn, 
or  to  depend  meanly ;  but  that  which 
gives  him  that  happiness  within  himself, 
for  which  men  depend  upon  others. 
For  surely  I  need  salute  no  great  man's 
threshold,  sneak  to  none  of  his  friends 
or  servants,  to  speak  a  good  word  for 
me  to  my  conscience.  It  is  a  noble  and 
a  sure  defiance  of  a  great  malice,  backed 
■with  a  great  interest ;  which  yet  can 
have  no  advantage  of  a  man  but  from 
his  own  expectations  of  something  that 
is  without  himself.  But  if  I  can  make 
ray  duty  my  delight;  if  I  can  feast, 
and  please,  and  caress  my  mind  with 
the  pleasures  of  worthy  speculations 
or  virtuous  practices ;  let  greatness  and 
malice  vex  and  abridge  me  if  they  can  : 
my  pleasures  are  as  free  as  my  will ;  no 
more  to  be  controlled  than  my  choice, 
or  the  unlimited  range  of  my  thoughts 
and  my  desires." — South. 

"  Took  of  the  fruit,"  &c. 

Subject :  Fruitfulness. 

I.  Notice  the  idea  of  the  text  as 
applied  to  the  land.  It  was  fruitful. 
Eshcol  was  noted  for  its  fruit.  As 
fruit  was  gathered  from  the  land,  the 
land   was  therefore  ffood.      It   had   re- 


ceived God's  gift  of  capability.  God's 
gift  is  not  the  effect  of  man's  labour: 
though  man's  apprehension  is  necessary 
for  the  grasping  of  what  God  holds  out. 

II.  Notice  the  idea  of  the  text  in  its 
moral  bearings.  The  caterpillar  ever 
encases  the  butterfly.  So  physical  facts 
inwrap  a  moral  truth. 

(a.)  Fruit  is  the  result  of  cultivation. 
True  in  their  native  state,  when  wild 
and  uncultivated  trees  bear  some  fruit ; 
but  such  fruit  is  not  to  be  compared 
with  that  produced  by  care  and  cultiva- 
tion. The  best  fruit  is  the  product  of 
art.     God  works  by  means. 

(b.)  Suggests  inquiries  with  regard  to 
our  own  fruitfulness.  "  Examine  your- 
selves, whether  ye  be  in  the  faith,"  was 
an  apostolic  injunction,  and  one  that  no 
man  can  dispense  with. 

Vers.  25,  26.  "A  good  land  which 
the  Lord  our  God  doth  give  us:  not- 
withstanding ye  would  not  go  up." 
God  gives  bountifully,  but  the  devil 
strews  impediments  in  the  path  that 
leads  to  possession.  The  brave,  faithful, 
hopeful,  and  strong  trample  over  them 
and  realise  success ;  the  cowardly,  faith- 
less, hopeless,  and  weak  are  tenified  by 
these  lions  in  the  way,  and  die  ignoble 
deaths  in  the  presence  of  what  might  have 
been  rich  possessions.  Here  we  have 
plainly  that  though  God  gives  a  kingdom 
— a  goodly  land — we  fail  to  possess  it,  be- 
cause we  refuse,  through  our  fears  and  on 
account  of  impediments,  to  enter  upon  it. 

I.  Our  animal  appetites  come  into 
collision  with  spiritual  progress. 

"  It  is  reported  of  the  hedgehog  that 
he  goes  to  a  pile  of  apples,  and  gathers 
up  as  many  as  he  can  upon  his  prickles, 
and  when  he  comes  to  his  hole,  he  goes 
in  with  his  prickles  but  leaves  his  apples 
behind  hira.  Thus  how  many  there  are 
who  have  wallowed  in  the  apples  of  their 
pleasures,  with  many  a  prick  and  twinge 
of  conscience,  who  when  they  shall  de- 
scend, as  shortly  they  must,  to  their 
holes  of  darkness,  shall  be  compelled  to 
leave  all  their  sweets  of  false  delight 
behind  them,  and  carry  with  them  no- 
thing but  the  stings  and  soars  of  a 
wounded  conscience." 

There  will  be  no  S2nrihial  fruit  there. 
43 


IIOMILETWAL  COMMENTARY :  DEUTERONOMY. 


Ill  the  pursuit  of  gross  pleasure,  the 
spirit  is  killed. 

II.  The  lower  in  man,  which  belongs 
to  the  seen  and  temporal,  urges  to  the 
sacrifice  of  the  higher  and  spiritual.  In 
every  life  there  is  a  Job's  wife  saying, 
*'  Curse  God,  and  die."  No  man  is  free 
from  the  voice  that  whispered  in  the  ear 
of  Judas ;  some  there  are  who  sell  the 
Christ  for  a  paltry  few  pieces  of  silver. 
Adam  did  that.  He  bought  the  present 
at  the  cost  of  the  whole  future.  So 
Esau ;  a  birthright,  for  a  mess  of  pot- 
tage.    It  is  foolish  :  more  so,  criminal. 

IIL  When  this  is  done  retribution 
begins  here.  God  does  not  wait  till 
man  comes  into  the  sphere  and  region 
of  the  eternal  to  punish.  Punishment 
follows  quick  upon  the  sin,  in  many 
cases,  in  this  world.  Israel  was  turned 
back  into  the  desert.  David  was 
])nnished  by  "  the  sword "  that  never 
left  his  house  (c/i  2  Sam.  xii.  10). 
Character  is  lost.  Health  departs. 
Friends  are  alienated.  The  heart  grows 
cold  and  is  hardened.  Sin  slays  sym- 
pathy with  what  is  divine.  Saul  had 
his  kingdom  taken  from  him. 

Beware  of  the  lusts  of  the  flesh. — 
"When  the  oyster  opens  himself  to  the 
sun,  being  tickled  with  the  warmth 
thereof,  then  his  enemy,  the  crab-fish, 
stealeth  behind  him,  and  thrusteth  in 
his  claw,  and  will  not  suffer  him  to  shut 
again,  and  so  devoureth  him.  The  like 
is  written  of  the  crocodile,  that  being 
so  strong  a  serpent  as  he  is,  and  im- 
j)regnable,  yet,  when  he  is  gaping,  to 
have  his  teeth  picked  by  the  little  bird 
called  trochil,  his  enemy,  the  ichneumon 
creepeth  into  his  body,  and  ceaseth  not 
to  gnaw  upon  his  entrails,  till  he  hath 
destroyed  them.  Think  upon  the  urchin 
and  the  snail :  whilst  the  urchin  keeps 
himself  close-in  the  bottom  of  the  hedge, 
he  is  cither  not  espied  or  contemned  ; 
but  when  he  creeps  forth  to  suck  the 
cow,  he  is  dogged  and  chopped  in.  So 
the  snail,  when  he  lies  close,  with  his 
liouse  on  his  head,  is  esteemed  for  a 
dead  thing  and  not  looked  after;  but 
when  in  liquorishness  to  feed  upon  the 
dews  that  lie  upon  the  grass,  or  upon 
the  sweetness  of  the  rose-bush,  he  will 
44 


be  perking  abroad,  tliat  the  gardener 
findeth  and  smashes  him.  The  lesson 
is  :  we  must  not  yield  to  the  sweet  baits 
of  the  flesh,  but  we  must  mortify  our 
members  upon  the  earth,  and  ever  beware 
that  we  seek  not  our  death  in  the  error 
of  our  life  :  otherwise  if  we  wilfully  offer 
ourselves  to  be  led  as  an  ox  to  the 
slaughter,  and  as  a  sheep  to  the  shambles, 
what  marvel  if  we  have  our  throat  cut, 
or  be  led  captive  of  Satan  at  his  will." 

7'he  danger  of  fleshly  lusts. — "It  is 
said  of  the  torpedo,  a  kind  of  dangerous 
sea-fish,  that  it  is  of  so  venomous  a 
nature,  that  if  it  chance  to  touch  but 
the  line  of  him  that  atigles,  the  poison  is 
thereby  imparted  to  the  rod,  and  thence 
to  the  hand  of  him  that  holds  it ;  where- 
upon the  party  is  so  benumbed  and 
stupefied  on  a  sudden  that  he  loses  the 
use  of  his  limbs.  Even  so,  when  en- 
chanting lusts  insinuate  themselves  in- 
to, or  indeed  but  barely  touch  upon, 
voluptuous  minds,  they  grow,  with  the 
companions  of  Ullysses  not  only  brutish, 
but  withal  so  senseless,  that  they  have 
not  the  power  to  think  a  good  thought, 
or  to  do  a  good  action." — Things  New 
and  Old, 

"  For  there  is  no  doubt  but  a  man, 
while  he  resigns  himself  up  to  the  brut- 
ish guidance  of  sense  and  ajipetite,  has 
no  relish  at  all  for  the  spiritual,  refined 
delights  of  a  soul  clarified  by  grace  and 
virtue.  The  pleasures  of  an  angel  can 
never  be  the  pleasures  of  a  hog.  But 
this  is  the  thing  that  we  contend  for ; 
that  a  man,  having  once  advanced  him- 
self to  a  state  of  superiority  over  the 
control  of  his  inferior  appetites,  finds  an 
infinitely  more  solid  and  sublime  plea- 
sure in  the  delights  proper  to  his  reason, 
than  the  same  person  had  ever  conveyed 
to  him  by  the  bare  ministry  of  his 
senses.  His  taste  is  absolutely  changed, 
and  therefore  that  which  pleased  him 
formerly  becomes  flat  and  insipid  to  his 
appetite,  now  grown  more  masculine  and 
severe." — South. 

Tlie  character  of  the  profligate  George 
Villiers,  Duke  of  Buckingham,  is  well 
known  to  all  who  are  acquainted  with 
the  reign  of  Charles  II.  "  He  was,"  as 
said  the  Earl  of  Clarendon  in  his  history, 
"  a  man  of  noble  presence ;  he  had  great 


nOMILETICAL  COMMENTARY:  DEUTERONOMY. 


CHAP.  r. 


liveliness  of  wit,  and  a  peculiar  faculty 
of  turning  serious  things  into  ridicule. 
He  liad  no  principles  of  religion,  virtue, 
or  friendship.  Pleasure,  frolic,  and  ex- 
travagant diversion,  were  all  he  regarded. 
He  had  no  steadiness  of  conduct ;  he 
could  never  fix  his  thought  nor  govern 
his  estate,  though  it  was  at  one  time  the 
greatest  in  England.  He  was  bred  about 
the  king,  and  for  many  years  had  a  great 
ascendancy  over  him  ;  but  at  length  he 
drew  a  lasting  disgrace  upon  himself, 
and  ruined  both  body  and  mind,  fortune 
and  reputation.  The  madness  of  vice 
appeared  in  him  in  very  eminent  in- 
stances ;  and  at  last  he  became  con- 
temptible and  poor,  sickly,  and  sunk  in 
all  respects,  so  that  his  conversation  was 
as  much  avoided  as  ever  it  had  been 
courted."  His  own  state  of  mind  can 
be  best  learned  from  his  letter  to  Dr. 
Barrow :  "  Oh  what  a  prodigal  have  I 
been  of  the  most  valuable  of  all  posses- 
sions— time.  I  have  squandered  it  with 
a  profusion  unparalleled;  and  now,  when 
the  enjoyment  of  a  few  days  would  be 
worth  the  world,  I  cannot  flatter  myself 
with  the  prospect  of  half  a  dozen  hours. 
How  despicable,  my  dear  friend,  is  tljat 
man  who  never  prays  to  God  but  in  the 
hour  of  distress  !  In  what  manner  can 
he  supplicate  that  Omnipotent  Being  in 
his  afflictions,  whom,  in  the  time  of  his 
prosperity,  he  never  remembered  with 
reverence.  Do  not  brand  me  with  infi- 
delity, when  I  tell  you  that  I  am  almost 
ashamed  to  offer  up  my  petitions  at  the 
throne  of  grace,  or  to  implore  that 
Divine  mercy  in  the  next  world  which 
I  liave  scandalously  abused  in  this. 
Shall  ingratitude  to  man  be  looked  upon 
as  the  blackest  of  crimes,  and  not  ingra- 
titude to  God?  Shall  an  insult  offered 
to  the  king  be  looked  upon  in  the  most 
offensive  light,  and  yet  no  notice  be 
taken  when  the  King  of  kings  is  treated 
with  indignity  and  disres[iect?  ...  I 
am  forsaken  by  all  my  acquaintances  : 
utterly  neglected  by  the  friends  of  my 
bosom  and  the  dependants  of  my  bounty ; 
but  no  matter ;  I  am  not  fit  to  converse 
with  the  former,  and  have  no  abilities  to 
serve  the  latter.  Let  me  not  be  wholly 
cast  off  by  the  good.  Favour  me  with 
a  visit  as  soon  as  possible.     Writing  to 


you  gives  me  some  ease,  especially  on  a 
subject  I  could  talk  of  for  ever.  I  am 
of  opinion  this  is  the  last  visit  I  shall 
ever  solicit  from  you ;  my  distemper  is 
powerful.  Come  and  pray  for  the  de- 
parting spirit  of  the  poor  unhappy 

"  Buckingham." 

In  Cunningham's  "  Lives  of  Eminent 
and  Illustrious  Englishmen,"  we  have 
the  following  concerning  the  same  man. 
"  About  the  period  of  Charles's  deatli, 
his  own  health  became  so  much  affected 
that  he  was  reluctantly  compelled  to 
retire  into  the  country  to  recruit  himself. 
The  spot  which  he  made  choice  of  with 
this  view  was  his  own  manor  of  Helmes- 
ley,  in  Yorkshire.  Here  he  generally 
passed  his  time  betwixt  the  sports  of 
the  chase  and  the  pleasures  of  the  table. 
An  ague  and  fever,  which  he  caught  by 
sitting  on  the  ground  after  a  long  hunt, 
terminated  his  life.  The  attack  was  so 
sudden  and  violent  that  he  could  not 
be  removed  to  his  own  house,  but  was 
conducted  to  a  wretched  village  inn, 
where,  after  languishing  three  days,  he 
expired,  unregretted,  and  almost  unat- 
tended. He  had  lived  the  life  of  a  pro- 
fligate, and  he  died  the  death  of  an  out- 
cast. It  is  impossible  to  say  anything 
favourable  of  such  a  man  as  Villiers, 
whose  sole  aim  throughout  life  seems  to 
have  been  self-gratification,  and  who 
scrupled  not  to  commit  any  crime  in  the 
pursuit  of  this  single  object." 

The  death  of  Voltaire.  —  "In  the  midst 
of  his  triumphs,  a  violent  hemorriiage 
raised  apprehensions  for  his  life ; — 
D'Alembert,  Diderot,  and  jVIarmontel, 
hastened  to  support  his  resolution  in  his 
last  moments,  but  were  only  witnesses 
to  their  mutual  ignominy,  as  well  as  to 
his  own.  Here  let  not  the  historian 
fear  exaggeration.  Rage,  remorse,  re- 
proach, and  blasphemy,  all  accompany 
and  characterise  the  long  agony  of  the 
dying  atheist.  His  death,  the  most  ter- 
rible ever  recorded  to  have  stricken  the 
impious  man,  will  not  be  denied  by  his 
companions  in  im{iiety.  Their  silence, 
however  much  they  may  wish  to  deny 
it,  is  the  least  of  those  corroborative 
proofs  which  might  be  adduced.  Not 
one  of  those  sophisters  has  ever  dared  to 
mention  any  sign  of  resolution  or  tran- 

45 


nOMILETICAL  COMMENTARY:  DEUTERONOMY. 


quillity  evinced  by  their  'great  chief 
during  the  space  of  three  months,  which 
elapsed  from  the  time  he  was  crowned 
in  the  theatre  until  his  decease.  Such 
a  silence  expresses  how  great  was  their 
humiliation  in  his  death  !  .  .   .  . 

"  Tlie  conspirators  had  strained  every 
nerve  to  hinder  their  chief  from  consum- 
mating his  recantation ;  and  every  avenue 
was  shut  to  the  priests  whom  Voltaire 
himself  had  sent  for.  The  demons  haunt- 
ed every  access  ;  rage  succeeded  to  fury, 
and  fury  to  rage  again,  during  the  re- 
mainder of  his  life.  Then  it  was  that 
D'Alembert,  Diderot,  and  about  twenty 
others  of  the  conspirators,  who  had  beset 
his  apartment,  never  approached  him 
but  to  witness  their  own  ignominy ;  and 
often  he  would  curse  them,  and  exclaim 
— '  Retire  !  It  is  you  who  have  brought 
me  to  my  present  state  !  Begone  !  I 
could  have  done  without  you  all ;  but 
you  could  not  exist  without  me  !  And 
what  a  wretched  glory  you  have  pro- 
cured me  ! '  Then  would  succeed  the 
liorrid  remembrance  of  his  conspiracy. 
They  could  hear  him  the  prey  of  anguish 
and  dread,  alternately  supplicating  or 
blasphemmg  that  God  against  whom  he 
had  conspired ;  and  in  plaintive  accents 
he  would  cry  out,  '  O  Christ !  O  Jesus 
Christ ! '  and  then  complain  that  he  was 
abandoned  by  God  and  man.  The  hand 
that  had  traced,  in  ancient  writ,  the 
sentence  of  an  impious  and  reviling  king, 
seemed  to  trace  before  his  eyes  the  horrid 
blasphemies  which  he  had  so  often 
uttered.  In  vain  he  turned  his  head 
away  ;  the  time  was  coming  apace  when 
he  was  to  appear  before  the  tribunal  of 
Him  whom  he  had  insulted  ;  and  his 
physicians,  particularly  M.  Tronchin, 
calling  in  to  administer  relief,  thunder- 
struck, retired,  declaring  '  that  the  death 
of  the  impious  man  was  terrible  indeed,' 
The  pride  of  the  conspirators  would 
willingly  have  suppressed  these  declara- 
tions, but  it  was  in  vain.  The  Mareschal 
de  Richelieu  fled  from  his  bedside,  de- 
claring '  it  to  be  a  sight  too  terrible  to 
be  sustained  ; '  and  M.  Tronchin,  '  that 
the  furies  of  Orestes  could  give  but  a 
faint  idea  of  those  of  Voltaire.'" — Abbe 
Barruel,  quoted  in  "  The  Christian's 
►Sketch  ]>ook.'' 
4G 


Vers.  21  and  2G.   "  Go  up."  ..."  Ye 

would  710^." 

What  is  this  but  unbelief  on  the  part 
of  Israel  1  Though  God  had  promised 
to  give  the  land,  the  people  had  refused 
to  take  it.  Why  ]  13ecause  a  few 
cowardly  spies  said,  "  It  will  be  hard 
work."  And  the  work  became  harder 
to  the  minds  of  this  people  because  they 
had  no  faith  in  God,  who  helps  in  the 
accomplishment  of  all  work.  If  they 
had  believed  God,  difficulty  would  have 
been  nothing. 

I.  God  might  have  abstained  from  all 
interferences  in  the  life  and  action  of 
Israel.  But  He  was  pleased  to  identify 
Himself  with  His  people  (c/'.  Heb.  xi. 
23-27). 

II.  God  continues  that  interest  spirit- 
ually. Those  who  believe  He  helps. 
Those  who  believe  not  are  condemned, 
powerless,  ruined  (John  iii.  18). 

III.  When  salvation  is  provided,  the 
anger  of  God  will  be  great  if  it  be  re- 
fused {cf.  Pharaoh).  Israel  hardened 
his  neck.  "  He  that  hardens  his  heart 
is  suddenly  cut  off." 

IV.  Help  is  provided  for  the  sinner, 
but  many  will  not  accept  it.  "  Ye  would 
not  go  up." 

(a.)  Its  necessity — man  is  dead. 

{b.)  Nature  of  the  help — life  {cf.  John 
X.  10). 

(c.)  Its  completeness  {cf,  work  of 
Christ). 

Vers.  2G-30.  Pictures  presented  here  : 

1.  A  calm  righteous  man,  vers.  26 
and  29. 

2.  Impotent  rage,  vers.  27,  28. 

3.  Perfect  confidence  in  personal  des- 
tiny, vers.  29,  30. 

Vers.  26-36.  There  is  something  very 
brave  and  outsjjoken  in  these  words. 
Picture  a  man  standing  up  before  an 
infuriated  people  with  the  calmness  that 
the  tone  of  this  passage  implies.  {Cf. 
a  great  political  leader  rebtiking  a  Hyde 
Park  or  Trafalgar  Square  popular  de- 
monstration.) The  Christian  minister 
is  at  times  in  such  position.  He  must 
preach  a  truth  unsavoury  to  the  na- 
tural man.  Let  there  be  the  same 
calm,  brave  outspokenness,  and  force  of 


nOMILETICAL  COMMENTARY :  DEUTERONOMY. 


dignity.  Moses'  power  in  the  God  who 
was  speaking  through  him.  Four 
points — 

I.  His  entire  self-possession. 

II.  A  co-operator  with  God. 

III.  His  power  to  adapt  himself  to 
great  crises. 

IV.  He  could  rebuke,  because  he 
knew  much  and  loved  much.  His  posi- 
tion among  the  people  the  result  of  his 
identifying  himself  with  them  in  their 
need  (Heb.  xi.  23-27). 

Ver.  26.  "Ye  would  not  go  up,"  &c. 
*'  Rebellion  is  as  the  sin  of  witchcraft," 
said  a  later  oracle.  Calm  reflection 
compels  one  almost  to  say  that  rebellion 
against  God  is  insanity.  No  good,  ulti- 
mately, is  gained  by  it. 

I.  All  trifling  with  the  Divine  law 
involves  at  least  the  degradation  of  him 
who  trifles  with  it  {cf.  vers.  33,  34). 
Sometimes  his  accomplices  {cf.  Ananias 
and  Sapphira).  Sometimes  his  friends, 
even  though  they  be  innocent  {cf. 
Achan).  "  Sin  of  father  visited  upon 
children,"  &c. 

II.  All  honour  of  the  law  secures 
exaltation  in  tlie  kingdom  of  heaven 
{rf  36-38).  "They  that  honour  Me 
will  I  honour." 

(a.)  Law  of  God  in  harmony  with 
man's  constitution. 

{h.)  God's  law  is  God's  advice  for 
man  to  act  by. 

III.  ]\Ian  is  to  regulate  his  conduct 
by  divine  law,  and  not  by  human 
standards,  "Act  from  a  maxim  at  all 
times  fit  for  law  universal."  —  Kant. 
He  who  walks  at  noon  lighted  by  a 
taper  will  be  held  guilty  for  all  the  con- 
sequences of  such  act.  These  men  had 
to  suffer  all  the  efiects  possible  on  one 
act  of  folly  and  wrong. 

IV.  There  is  one  characteristic  in 
which  the  law  of  Christ  is  one  with 
the  law  of  Moses.  Obedience  to  it  is 
necessary.  "  If  ye  love  Me,  Areep  My 
commandments "  {cf.  John  xiv.  21). 
"  If  a  man  love  Me,^^he  will  keep  My 
words,"  said  Christ,  "  and  My  Father 
will  love  him."  The  Father's  love  con- 
sequent on  the  keeping  of  the  words. 

V.  Let  us  take  warning,  and  be  care- 
ful how  we  treat  the  law  of  Christ,  lest, 


through  unbelief  and  consequent  failure 
of  purpose,  we  be  shut  out  of  a  better 
country  {cf.  all  the  early  chapters  of 
Epistle  to  the  Hebrews). 

"  Ye  rebelled,"  &c. 

Human  conduct  is  aflfected  by  the 
religious  life  of  the  community.  We 
cannot  live  without  God  without  losing 
spiritual  life  {cf  John  xvi.  4-17).  Such 
alienation  acts  most  ruinously  upon  the 
heart  life,  which  is  the  centre  of  being 
and  the  source  of  our  activities. 

I.  God's  covenant  forsaken. 

II.  This  means  entering  into  cove- 
nant with  the  devil.  He  that  is  not 
for,  is  against. 

III.  Man  becomes  blinded  to  right. 

IV.  His  blindness  prevents  his  seeing 
the  precipice  of  ruin  on  which  he  stands. 

"  Ye  would  not,"  &c. 

Here  are  people  who  knew  the  will 
and  command  of  God,  yet  would  not 
obey.  "  Ye  would  not  go  up.  From 
the  words  we  may  infer — 

I.  The  possibility  of  hioiving  the 
law,  but  obstinately  and  persistently 
transgressing  it  {cf.  Judas,  Byron,  Vol- 
taire).    These  all  kneiv  what  was  right. 

II.  The  possibility  of  having  the  law 
of  God  enforced  upiui  us  by  a  divinelj'- 
inspired  and  appointed  prophet  with- 
out it  affecting  us.  How  many  hearers 
every  Sunday  murmur  at  preachers,  men 
of  God  and  true  !  Moses  spoke :  the 
people  heedless.  They  would  be  the 
same  if  one  spoke  from  the  dead  CLuke 
xix.  29-31). 

III.  The  law  of  God  must  be  obeyed 
whether  it  meet  our  approbation  or  not. 
It  is  GocPs  law  ;  that  is  sufficient. 

{a.)  Sliow  it  is  GolVs  law. 

{b.)  God's  law  may  be  known  from 
its  harmoniousness  with  the  highesi; 
principles  of  right  in  our  being ;  and 
from  its  meeting  the  necessary  require- 
ments of  man's  nature. 

(c.)  No  command  of  God  contrary  to 
the  law  of  the  universe  {cf.  teaching  of 
Clirist  —  nature  was  the  language  of 
His  thoughts). 

The  inconsiderate  multitude. 

"  We  see  by  experience  that  dogs  do 
alway   bark   at  those  they  know  not ; 

47 


CHAP.  I. 


IIOMILETICAL  COMMENTARY:  DEUTERONOMY. 


and  that  it  is  their  nature  to  accompany 
one  another  in  those  cLamours  :  and  so 
it  is  with  the  inconsiderate  multitude, 
who.  wantinir  that  virtue  wliich  we  call 
honesty  in  all  men,  and  that  especial 
gift  of  God  which  we  call  charity  in 
Christian  men,  condemn  without  hear- 
ing, and  wound  without  offence  given. — 
f:iir  Walter  lialeigh. 

"  Notivithstanding."  Although  God 
had  done  so  much,  this  was  their  only 
return.  Nothing  is  more  strongly 
marked  in  some  dispositions  than  in- 
gratitude. 

"  On  adamant  our  wrongs  we  all  engrave, 
But  write  our  benefits  upon  the  wave. " 

— King. 
"  Ingratitude  !  thou  marble-hearted  friend  ; 
More  hideous,  when  thou  showest  thee  in  a 

child, 
Than  the  sea  monster."      — Shakespeare. 

"  We  seldom  find  people  ungrateful  as 
long  as  we  are  in  a  condition  to  render 
tJiem  services." — Rochefoucauld. 

Of  such  it  may  be  said,  "  Gratitude 
is  a  sense  of  favours  yet  to  come." 

"  Ingratitude  is  abhorred  of  God  and 
man." — L'Estravge. 

"  He  that  calls  a  man  ungrateful 
sums  up  all  the  evil  that  a  man  can  be 
guilty  of." — Swift. 

"  One  ungrateful  man  does  an  injury 
to  all  who  stand  in  need  of  aid." — Pub- 
liiis  Syr  us. 

Ingratitude  reproved. 

"  An  empty  bucket  that  is  let  down 
into  a  well  doth,  as  it  were,  open  its 
mouth  to  receive  the  water  ;  but  being 
drawn  up  full  showeth  his  bottom  only 
to  the  well  that  gave  it.  The  sea 
receives  her  moisture  from  heaven, 
sweet  and  pleasant,  but  returns  it  salt 
and  brackish.  The  clouds  by  the  power 
of  the  sun-beams  are  exhaled  from  the 
earth ;  but,  being  once  mounted,  they 
darken  that  air  and  obscure  that  sun 
that  raised  them.  The  frozen  snake  in 
the  fable  stingeth  him  that  refreshed  it. 
Thus  it  is  with  all  unthankful  men, 
men  ungrateful  to  God;  He  ladeth  daily 
with  benefits  and  blessings,  and  they 
lade  Him  with  sins  and  trespasses." — 
2Viinr/x  JS^ew  and  Old. 

"Athenajus  reporteth  of  Milesius  that, 
48 


having  brought  a  dolphin  alive,  and 
letting  him  go  again  into  the  sea;  after- 
wards, himself  being  cast  away  by  ship- 
wreck, and  ready  to  perish  in  the  midst 
of  the  waters,  the  dolphin  took  him  and 
carried  him  .«afely  to  shore.  ...  It  is 
more  than  beastly  ingratitude  for  any 
man  to  reward  evil  for  good." — Things 
New  and  Old. 

Ver.  27.  "Ye  murmured."  "And 
you  took  your  sons  and  daughters  into 
your  bosoms." — Targum  of  Jonathan. 

"  Because  the  Lord  hates,"  &c.  "  This 
evil  saying  Moses  would  not  have  his 
eneviies  say  (Deut.  ix.  28).  It  shows  the 
height  of  their  sin  which  imputed  that  to 
hatred  wherein  God  manifested  His  love 
(Deut.  iv.  37,  vii.  8)." — Ainsioorth. 

"Lord  God  hated  us."  An  instance 
of  how  men  rush  to  conclusions  from 
insufficient  premises.  For  homiletic 
purposes  we  might  notice — 

I.  The  impossibility  of  correctly  educ- 
ing ultimate  principles  and  formulating 
doctrines  thereon  from  a  limited  number 
of  facts. 

II.  The  danger  of  permitting  feeling 
to  usurp  where  judgment  should  rule. 

III.  The  temptation  to  exaggerate 
extraordinary  circumstances  into  utterly 
false  facts. 

IV.  The  danger  of  determining  the 
will  and  nature  of  God  by  human  wisdom 
and  experience  alone. 

V.  The  necessity  of  Jcnowing  God  {cf. 
passages  in  New  Testament  where  knoio- 
ing  God  is  referred  to)  before  affirming 
anything  of  Him.  ]\[oses  hieio  God. 
How  differently  would  he  have  inter- 
preted His  providence.  Could  God  but 
speak  to  every  man,  much  of  the  mystery 
and  mercy  in  many  lives  would  instantly 
disappear.  Read  Scripture.  They  tes- 
tify of  God. 

"Ye  murmured  in  your  tents." 
It  must  have  been  a  stirring  sight  to 
see  the  thousands  of  Israel  standing  in 
the  doors  of  their  tents  : — A  wild  horde 
of  semi-barbarians,  fierce  in  their  rage, 
and  almost  ungovernable.  What  a 
picture  of  a  sinful  world,  where  all  men 
are  uncultivated  in  the  ways  of  holiness 
and  submission — a  frantic  host  of  moral 


IIOMILETICAL  COMMENTARY:  DEUTERONOMY. 


and  spiritual  maniacs.  More  than  once 
bad  Moses  such  an  experience.  No 
penitence  ;  no  submission ;  no  hope  : 
rage  on  every  face. 

I.  The  sorrow  of  this  people  had  re- 
ference to  the  loss  of  what  tliey  esteemed 
valuable.  Things  are  not  valuable  to 
the  multitude  for  what  they  are  in  them- 
selves, but  according  to  people's  ideas  of 
them.  {Cf.  Bear  robbed  of  her  whelps.) 
Fierce !  The  whelps  precious  to  the 
bear.  There  is  real  worth — a  some- 
thing valuable  in  itself. 

"  Greatness  and  goodness  are  not  means,  but 

ends  : 
Hath  he  not  alway  treasures,  alway  friends:, 
The  good  great  man?      Three  treasures, — 

Love  and  Light, 
And  calm    Thoughts,    regular   as     infant's 

breath  ; 
And  three  firm  friends,  more  sure  than  day 

or  night, — 
Himself,     his      Maker,      and      the     Angel 

Death. ' '  —  Coleridge. 

"  Sorrow  being  the  natural  and  direct 
offspring  of  sin,  that  which  first  brought 
sin  into  the  world  must,  by  necessary 
consequence,  bring  in  sorrow  too." — 
South. 

j\Ian  has  a  true  cause  for  sorrow  when 
he  loses  his  soul,  as  he  does  by  sin,  for 
he  loses  something  really  valuable.  For 
such  many  are  satisfied,  with  very  quiet, 
well-behaved  sorrow  indeed. 

II.  This  sorrow  was  more  passionate 
and  all-absorbing,  because  of  the  unex- 
pectedness of  its  cause.  This  grief  came 
as  a  sudden  pain.  It  was  acute,  not 
chronic.     Long  pains  deaden. 

"The  violence  of  sorrow  is  not  at  the 
first  to  be  striven  withal ;  being,  like  a 
mighty  beast,  sooner  tamed  with  follow- 
ing than  overthrown  by  understanding." 
— Sir.  P.  Sydney. 

Enmity  to  God. — "It  profits  us  no- 
thing to  be  peaceful  toward  all  men  if 
we  be  at  war^  with  God  ;  it  is  no  good  to 
us  if  all  men  approve,  and  the  Lord  be 
offended  ;  neither  is  there  any  danger, 
though  all  shun  and  hate  us,  if  with 
God  we  find  acceptance  and  love." — 
Chrysostom. 

"No  man  can  certainly  conclude 
God's  love  or  hatred  to  any  person  from 
what  befalls  him  in  this  world." — 
Tillotson. 


"From  the  instant  of  our  birth  we 
experience  the  benignity  of  Heaven,  and 
the  malignity  of  corrupt  nature." — 
Trusler. 

Vers.  24-28.  The  spies  report  and  its 
effect. 

The  beginning  of  any  line  of  conduct 
usually  enables  an  attentive  observer  to 
form  a  just  anticipation  of  the  manner 
in  which  it  will  be  pursued.  If  the 
beginning  is  right,  the  end  is  right.  If 
the  end  is  a  failure,  a  something  wrong 
is  implied  in  the  beginning.  The  people 
proposed  to  send  spies.  So  artfully  were 
their  guilty  motives  concealed,  that 
Moses  failed  to  see  them  and  was  even 
pleased  with  the  proposal.  The  result, 
however,  reveals  all.  A  voice  of  warnhig 
is  meant  to  reach  our  conscience  from 
the  page  of  Jewish  history  {cf.  1  Cor.  x. 
11).  The  fact  and  its  lessons  may  be 
considered  under  three  heads  : — 

I.  The  conduct  of  the  unfaithful  spies. 

II.  The  conduct  of  Caleb  and  Joshua. 

III.  The  conduct  of  the  guilty  nation. 
I.  The  conduct  of  the  unfaithful  spies. 

1.  Men  of  position. 

2.  Their  commission  clearly  defined 
(Num.  xiii.  18-20). 

3.  They  accomplished  their  work 
safely. 

4.  God  showed  Himself  with  them. 
Thus  far,  well.  But  they  were  men  of 
sight,  not  faith.  All  that  God  had 
revealed  went  for  nothing.  They  saw 
only  difficulties.  They  overlooked  what 
God  had  done  for  them.  They  dis- 
couraged the  people. 

II.  "  As  there  is  no  society  free  from 
some  corruption,  so  it  is  hard,  if  in  a  com- 
munity of  men  there  be  not  some  faith- 
fulness." Such  fidelity  was  shown  by 
Joshua  and  Caleb.  They  form  a  con- 
trast with  the  ten.  But  Israel  would  not 
hear  them.  The  world  will  ever  hear 
its  own  prophets  ;  and  stone  those  who 
speak  in  the  name  of  God. 

III.  The  conduct  of  the  guilty  nation. 
If  experience  had  been  of  any  use  to 
Israel  they  would  surely  have  listened  to 
Caleb  and  Joshua  :  but  with  such  expe- 
rience is  thrown  away. 

1.  The  unfaithful  spies  and  guilty 
multitude  represent  a  class; — the  timid 

49 


HOMILETICAL  COMMENTARY :  DEUTERONOMY. 


and  desponding  prof  fssors  of  rdigioJi  who 
need  to  be  warned  of  their  sin. 

2.  "  There  are  many,  however,  who 
possess  a  portion  of  that  flarne  which 
glowed  in  the  hearts  of  Caleb  and 
Joshua  ;  men  gifted  witli  courage  for  the 
warfare  of  life,  and  zealous  for  their 
God." — Buddicom. 

Ver.  28.  "  Walled  up  to  heaven."  An 
hyperbole.  Contrast  hyperbole  with 
reality  :  reality  with  hyperbole,  llyper- 
hole,  a  figure  in  rhetoric  by  which  any- 
thing is  increased  or  diminished  beyond 
exact  truth,  e.g.,  "he  runs  faster  than 
lightning." — Latham.  Reality  is  op- 
posed to  shadows,  types,  pictures. — 
Whatehf.  What  is,  not  what  merely 
seems. — Latham. 

"A  bird  carries  the  voice"  (Eccl.  x. 
20);  "Amorites  whose  height  was  height 
of  cedars ''  (Amos  iii.  9)  are  hyperboles. 
"  Length  of  bedstead  of  Og  reality,  no 
hyperbole." — Maimonides. 

(See  also  "  Quintilian  Instit.,"  book 
viii.  c.  6,  and  Patrick  on  this  passage). 

"  Walled  up  to  heaven."     "  This  de- 
scription   of   the    cities    as   *  high    and 
walled  up  to  heaven,'  though  a  strong 
hyperbole,   answers   the    description   of 
most    Eastern    cities    whose    walls    are 
smooth,  very  lofty,  and  diflacult  to  be 
scaled.     The  walls  were   of  mud  or  of 
stone ;    and   as   the   people  were  unac- 
quainted with  scaling  ladders,  whenever 
they  had   surrounded  their   cities  with 
walls  too  high  for  man  to  climb  over, 
they  considered  their  security  established. 
The  same  simple  expedient  is  resorted 
to  by  the   Arabs  who  live  in  the  very 
wilderness    in    which    Israel   wandered, 
and  who  are  far  more  inured  to  warlike 
enterprises  than  that  people  were.     The 
great    monastery    of    St.    Catherine    at 
Mount  Sinai  is  built  of  freestone,  with 
high  smooth  walls.   On  the  east  side  there 
is   a  window   by  which  those  that  are 
within  draw  up  pilgrims  into  the  monas- 
tery with  a  basket,  which  they  let  down 
by  a  rope  that  runs  througli  a  pulley  to 
be  seen  above  at  the  window,  and  the 
pilgrims   go   into   it   one  after  another. 
These  walls  are  so  high  that  they  cannot 
be  scaled,  and  without  cannon  the  place 
cannot  be  taken." — Thevenot. 
50 


"  Whither  shall  we  go  up  ?  "  Agree- 
ably to  the  nature  of  interrogative  par- 
ticles, whither  sometimes  including  a 
negative,  may  be  resolved  into  nowhere. 
— Fiirst.  This  suggests  that  we  may 
interpret  the  verse  : — "  What  is  the  use 
of  struggling  and  toiling  1  We  have 
nowhere  to  go.  We  may  as  well  give 
up  at  once." 

"  Our  brethren  discouraged  our  hearts  " 
{cf  "Crit.  Notes").  The^Bible  is  full  of 
human  nature.  Man  is  to-day  as  he  was 
3000  years  ago.  Godless  men  had  no 
courage  for  themselves,  and,  dog-in-the- 
manger  like,  would  not  let  others  have 
it.  They  took  away  what  little  the 
people  had.  We  have  here  old  types 
of  a  modern  class.  Two  facts  about 
them — 

I.  They  see  the  difficulty  of  life,  but 
no  God  to  help  them  in  it. 

II.  The  difficulties  seen,  cause  fear, 
and  then  fears  magnify  the  difficulties. 

Ver.  29.  "Dread  not."  To  deliver 
them  from  fear  Moses  adds  two  power- 
ful arguments.  He  gives  reasons  for 
what  he  bids  them  do — 

I.  A  promise  of  Divine  assurance  : — 
"  The  Lord  ...  He  shall  fight,"  ver.  30. 

II.  The  experience  of  past  mercies  : — 
"  God  bare  thee,"  itc,  ver.  31  {cf.  His 
dealings  with  them  in  Egypt,  wilder- 
ness, &c.) ;  {cf.  Isa.  xlix.  22  with  Exod. 
xix.  4). 

Compare  John  xiv.  1,  Luther's  trans. 
Christ  gives  two  reasons  for  disciples' 
faith.  Ye  believe  in  God — ye  believe 
in  Christ : — therefore  no  reason  to  fear. 

Vers.  28,  29.  Contrast  by  comparison 
of  these  two  verses  the  character  of  the 
people  and  the  character  of  Moses. 
Moses,  strong  :  people,  weak.  In  life  of 
!Moses  a  firm,  clear,  strong  purpose  ;  the 
nation  swayed  by  every  wind  that  blew. 
The  character  of  Moses,  as  opposed  to 
that  of  the  people,  might  aptly  illustrate 
the  character  of  the  Cln-istian  who  has 
truly  laid  his  foundation  on  the  Rock, 
in  contrast  with  that  of  a  worldling  who 
is  tossed  as  a  straw  upon  the  waters. 
The  true  Christian  is  essentially  and 
pre-eminently  a   religious    man.      Has 


EOMILETICAL  COMMENTARY:  DEUTERONOMY. 


fixed    principles   and    purpose    in    life. 
Religion  means  harmony  with  God. 

I.  Religion  is  a  reality. 

II.  Religion  is  a  reality  in  the  soul. 

III.  Religion  is  a  vital  reality  in  the 
soul. 

IV.  Religion  is  a  -vital  reality  in  the 
soul,  ever  discernible.  True  religion  is 
known. 

(a.)  In  its  essence. 
(6.)  Manifestations, 
(c.)  By  its  fruits. 

Vers.  28,  29.  Contrast  Moses  and 
the  spies.  Moses  encouraged ;  the  spies 
discouraged.  Here,  extremes  of  cha- 
racter ;  courage,  cowardice.  Many  such 
antitheses  of  character  in  Scripture. 
Hezekiah  and  Manasseh  ;  Jacob,  Esau  ; 
Jesus,  Judas ;  Judas,  the  residence  of 
Satan ;  Jesus,  the  residence  of  all  the 
godhead  bodily.  But  watch  the  influ- 
ence of  the  bad  ;  it  undoes  all  the  good 
accomplished.  The  people  discouraged  ; 
the  Son  of  God  sold,  &c.  A  few  lessons 
may  be  gathered  from  these  facts  : — 

I.  Too  intimate  connection  between 
the  Church  and  world  may  prove  inju- 
rious to  the  Church.  "  Man  cannot 
handle  pitch,''  (fee.  The  people  dis- 
couraged though  they  had  a  Moses. 

"  It  is  better,  safer  I  am  sure  it  is,  to 
ride  alone,  than  to  have  a  thief's  com- 
pany. And  such  is  a  wicked  man,  who 
will  rob  thee  of  precious  time,  if  he  do 
thee  no  more  mischief.  The  Nazarites, 
who  might  drink  no  wine,  were  also  for- 
bidden to  eat  grapes,  whereof  wine  is 
made  (Num.  vi.  3).  So  we  must  not 
only  avoid  sin  itself,  but  also  the  causes 
and  occasions  thereof,  amongst  which, 
bad  company — the  lime-twigs  of  the 
devil — is  the  chiefest,  especially  to  catch 
those  natures  which,  like  the  good- 
fellow-planet  Mercury,  are  most  swayed 
by  others."— r.  Fuller. 

II.  Hypocrites  are  more  injurious  to 
the  Church  than  non-professors.  The 
people  had  not  b 'tn  aflfected  by  foes 
quite  as  terrible  in  the  wilderness  as 
those  in  Canaan.  Opinions  of  enemies 
do  not  affect :  it  is  the  thought  of  a 
friend  that  influences.  These  spies  were 
supposed  to  be  friends  :  they  were  in 
service  of  Israel ;  the  hypocrite  is  often 


in  the  service  of  the  Church  :  the  ac- 
knowledged friend.  The  Church  is 
identified  with  him. 

(a.)  The  world  depends  upon  him  for 
its  opposition  to  religion. 

(6.)  Hypocrites  become  the  leader 
of  the  enemy  after  leaving  Christ  (c/. 
Judas.     He  led  the  band,  &c.). 

(c.)  They  know  the  failures  of  Chris- 
tian brethren,  because  taken  into  con- 
fidence as  friends. 

(Explain  what  a  hypocrite  is,  u'zoxsiTr,g 
—  one  who  plays  u[)on  the  stage.  An 
actor — feigner.  Therefore  a  false  pre- 
tender to  virtue  or  piety). 

III.  Feeble  moral  characters  injurious 
to  the  Church.  But  remember  two  facts 
with  regard  to  the  Church — 

(a.)  It  is  an  hospital  for  souls'  disease, 
as  well  as  (b.)  the  home  of  the  strong  in 
Christ.  Be  tender  to  the  weak,  but 
restrain  them  from  the  positions  of  the 
tried  and  strong. 

IV.  The  world's  joy  and  the  Church's 
grief.  If  the  heathen  had  known  what 
grief  there  was  in  Israel,  their  heart 
doubtless  rejoiced.  Often  what  is  death 
to  one  is  pleasure  to  another  {cf.  fable 
of  boys  and  frogs).  Death  of  Christ, 
the  life  of  the  world  (cf.  John  xi.  50). 
"  One  man's  loss  another's  gain." 

Ver.  29.  "  Dread  not,"  &c.  Encour- 
agement. 

I.  Every  good  work  is  sure  to  meet 
with  opposition.  In  every  journey  there 
will  necessarily  be  rough  places. 

II.  Christians  are  not  required  to  go 
anywhere  where  their  Captain  has  not 
gone  before. 

III.  The  Christian  is  not  to  wait  till 
all  difficulties  are  removed.  His  action 
will  sometimes  remove  difficulties.  "  Go 
forward,"  &c.  (cf.  Josh.  iii.  15). 

Faithful  discharge  of  duty  in  every- 
day life  is  doing  God's  work :  the  pro- 
mise of  the  following  verse  applies  to 
the  removal  of  difficulties,  &c.,  and  the 
fighting  for  us  in  the  warfare  of  daily 
experience,  business,  family,  &c. 

Ma7i's  need,  God's  o])portunity.  — 
"  Philo,  the  Jew,  being  employed  as  an 
ambassador  or  messenger  to  Caius  Cali- 
gula, the  emperor  of  Piome,  his  enter- 
tainment was  but  slight,  for  he  had  no 


HOMILETICAL  COMMENTARY :  DEUTERONOMY. 


sooner  spoken  on  the  behalf  of  bis 
country,  but  be  was  commanded  to  de- 
part the  court ;  whereupon  be  told  bis 
people  that  be  was  verily  persuaded  that 
God  would  now  do  something  for  them, 
because  the  emperor  was  so  earnestly  bent 
against  them." — Pulpit  Illustrations. 

Vers.  29,  30.  Dread  not,  &c. 

The  desponding  encouraged.  Much 
in  life  to  depress.  Opposition  quickly 
rises.  Success  dependent  on  courage. 
Conquest  wavers  with  the  wavering 
heart.  Napoleon  lost  a  battle  througli 
a  bilious  fit.  Strongest,  coolest,  bravest, 
have  seasons  when  they  need  encourage- 
ment. Three  ways  in  which  Moses 
encouraged — 

I.  By  appeal  to  the  fact  of  God's 
])resence.  "  The  Lord  God  which  goeth 
before  you." 

II.  By  appeal  to  the  success  of  the 
past  (c/'.  ver.  31).  "  In  the  wilderness 
.  .  .  where  God  bare  thee,"  &c. 

III.  By  appeal  to  future  success,  ver. 
30.     "  He  shall  fight." 

Success  in  undertakings  is  not  infre- 
quently the  result  of  very  unlikely  and 
small  beginnings.  The  following  inci- 
dent from  the  battle  between  Marcellus 
the  Roman,  and  Hannibal  the  Cartha- 
ginian, cited  from  Plutarch,  well  illus- 
trates the  point : — 

"  Both  armies  then  engaged,  and 
Hannibal,  seeing  no  advantage  gained 
by  either,  ordered  his  elephants  to  be 
brought  forward  into  the  first  line,  and 
to  be  pushed  against  the  Romans.  The 
shock  caused  great  confusion  at  first  in 
the  Roman  front;  but  Flavins,  a  tribune, 
snatching  an  ensign  staflf  from  one  of  the 
companies,  advanced,  and  with  the  point 
of  it  wounded  the  foremost  elephant. 
The  beast  upon  this  turned  back,  and 
ran  upon  the  second,  the  second  upon 
the  next  that  followed,  and  so  on  till 
they  were  all  put  in  great  disorder. 
Marcellus  observing  this,  ordered  his 
horse  to  fall  furiously  upon  the  enemy, 
and,  taking  advantage  of  the  confusion 
already  made,  to  rout  them  entirely. 
Accordingly,  they  charged  with  extra- 
ordinary vigour,  and  drove  the  Cartha- 
ginians to  their  entrenchments.  The 
slaughter  was  dreadful ;  and  the  fall 
52 


of  the  killed,  and  the  plunging  of  the 
wounded  elephants,  contributed  greatly 
to  it.  It  is  said  that  more  than  8000 
Carthaginians  fell  in  this  battle  ;  of  the 
Romans  not  above  3000  were  slain." 
All  this  success,  in  a  measure,  was  owing 
to  a  man  wounding  an  elephant  with  au 
ensign  staff." 

"  Success  may  be  delayed  for  a  time. 
Failure  may  seem  to  attend  our  work. 
There  may  be  no  blossoms  or  fruit  now; 
but  \twill  come.  Our  judgment  is  often 
rash  and  premature.  The  sailor  predicts 
storms ;  there  is  a  great  calm  :  the  mer- 
chant a  panic ;  there  is  a  rich  harvest : 
the  minister  barrenness ;  there  is  an 
abundant  blessing."  The  spies  said  the 
land  is  full  of  big  men  :  Moses  said  God 
will  help  us.  It  matters  not  who  is 
against,  if  God  is  only  for  us. 

Faith  produces  Co7ifitleiice. — "  In  the 
midst  of  a  tumultuous  sea  the  modes  of 
the  compass  remain  immovable,  because 
they  govern  themselves,  not  according 
to  the  winds,  but  according  to  the  influ- 
snce  of  the  heavens.  So  the  faith  of  the 
faithful  remaineth  firm  amongst  the  rude 
agitations  and  distracted  variations  of 
the  world,  because  it  governeth  itself, 
not  according  to  the  instability  of  the 
affairs  of  this  world,  but  according  to 
the  promises  of  God,  which  are  from  all 
eternity." — Pulpit  Illustrations. 

Power  of  Faith. — "  When  Toxaris  saw 
his  countryman  Anacharsis  in  Athens, 
he  said  unto  him,  I  will  show  thee  all 
the  wonders  of  Greece  :  in  seeing  Solon 
thou  seest  all,  even  Athens  itself,  and 
the  whole  glory  of  the  Greeks.  Tell  me, 
Christian,  hast  thou  faith  and  assured 
trust  ill  the  Lord  ?  then  thou  hast  more 
than  all  the  wonders  of  Greece,  upon 
the  point  all  the  wonderful  gifts  of  grace; 
for  faith  is  the  mother  virtue  from  which 
all  others  spring,  and  without  faith  all 
the  best  of  our  actions  are  no  better  than 
sin." — Things  Neiv  and  Old. 

Ver.  30.  "  The  Lord  your  God  .  .  . 
goeth  before  you."  We  need  to  read 
side  by  side  with  these  words  those  of 
the  apostle :  "  Because  greater  is  He 
that  is  in  you  than  he  that  is  in  the 
world"  (1  John  iv.  4).     When  a  man  is 


IIOMILETWAL  COMMENTARY:  DEUTERONOMY. 


tenanted  by  God,  lie  has  not  much  reason 
to  fear,  for  he  becomes  an  inheritor  of 
the  visions  and  experience  of  Elisha  (cf. 
2  Kings  vi.  16-18). 

I.  Show  wherein  God  is  with  us. 
(a.)  God  with  a  man  by  his  faith. 

Paradoxical  though  it  sounds,  yet  true. 
To  believe  in  God  is  to  realise  the  emo- 
tions of  the  Divine  presence.  Such  feel- 
ings strengthen.  Faith  in  the  Almighty 
calls  forth  enthusiasm  and  courage.  For 
so  long  as  there  is  faith,  hope  burns. 
The  soldiers  who  had  faith  in  Napoleon 
had  his  courage  in  their  heart.  They 
conquered. 

(6.)  God  with  a  man  by  His  word. 
One  way  to  communicate  ourselves  to 
others  is  to  speak  to  them.  Sometimes 
the  written  Avord  suffices.  A  word  from 
a  distant  friend  gives  us  the  man  even 
more  than  his  bodily  presence  would 
without  the  word.  So  God  sends  His 
word  to  men.  There  is  the  word  spoken 
by  the  prophet.  There  is  the  Living 
Word,  Jesus  Christ ;  the  expression  of 
the  Father's  heart. 

(c.)  God  is  with  a  man  by  His  Spirit. 
"  Have  ye  received  the  Holy  Ghost  since 
ye  believed  1"  "  Know  ye  not  that  the 
love  of  God  is  shed  abroad  in  our  heart 
by  the  Holy  Ghost  given  unto  us  ? " 

II.  Show  how  the  Divine  Presence 
bears  upon  the  soul. 

(a.)  The  power  is  in  us  \>y  which  to 
gain  fully  the  world  of  our  hopes.  "  To 
as  many  as  received  Him,  to  them  gave 
He  it,o-j6ia\i "  (not  merely  capability  = 
bvmfj.iv,  LUcke, — still  less  privilege  or 
prerogative  (Chrysostom  and  others), — 
but  power,  De  Wette  ;  involving  all  the 
actions  and  states  needful  to  them  so 
becoming  and  removing  all  the  obstacles 
in  their  way,  e.g.,  the  wrath  of  God  and 
the  guilt  of  sin,  Alford)  "  to  become  the 
children  of  God — to  those  which  believe 
in  His  name." 

(6.)  By  this  power  man  is  superior  to 
the  world  {cf.  1  John  v.  4,  5). 

(c.)  This  power  gives  moral  and  spiri- 
tual advancement  in  life. 

"  Cherished  with  hope,  and  fed  with  joy,  it 
grows ; 
In  cheerful  buds  their  opening  bloom  dis- 
close, 
And  round  the  happy  soil  difiasive  odours 
flows."  — Po^t. 


Vers.  29,  30.  "  Be  not  afraid,  .  .  . 
God  fights  for  you." 

Here  in  all  the  light  and  shade  of 
historic  life  is  a  picture  of  the  soul  that 
is  in  Christ  Jesus — a  spirit  with  God 
fighting  for  it,  on  its  side  (cf.  Bom.  viii, 
1-17).  The  natural  man  is  apart  from 
God ;  he  has  to  fight  for  himself.  The 
man  who  like  ancient  Israel  has  entered 
into  covenant  with  God,  has  passed 
from  Death — alienation,  into  Life — co- 
operation with  God,  and  he  has  God 
fighting  his  battles  for  him.  The  past 
becomes  an  earnest  of  the  future.  The 
grace  given  a  deposit  of  the  whole 
amount  to  be  given  in  the  Spirit's  sub- 
sequent developments. 

I.  Man  in  Christ  is  freed  from  sin. 
He  has  escaped  from  the  slavery  of  him 
or  that  which  is  opposed  to  the  divine 
will.  He  lives  and  works  with  God  : 
God  with  him. 

ir.  By  this  man  is  advanced  in  moral 
and  spiritual  excellence.  He  is  no 
longer  a  slave.  He  is  Christ's  free 
man.  The  true  idea  of  Divine  holiness 
is  realised.  The  man  knows  daily  from 
joy-filled  triumph,  and  experience,  that 
God  is  on  his  side,  overcoming  evil 
in  his  nature,  harmonising  discord,  and 
restoring  him,  the  man,  to  the  likeness 
of  a  Son  of  God. 

III.  Man  in  Christ  is  destined  for 
future  glorification.  (Beniseh  translate 
ver.  30,  "  The  Eternal  your  God,"  &c.) 
What  an  Eternal  Being  does  is  worthy 
of  Eternit}^  The  glory  of  man  must 
have  a  larger  arena  than  the  confined 
amphitheatre  of  Time. 

IV.  He  is  destined  to  enjoy  the  glory 
which  belongs  to  Christ  Himself  {cf. 
John  xvii.  20-23). 

Ver.  30.  "He  shall  fight  for  you," 
&c.  The  Helper  of  His  people.  If 
God  were  only  an  idea,  then  the  utter- 
ance of  such  a  thought  would  be  the 
cruellest  act  that  demon  -  spirit  could 
prompt,  for  hopes  of  the  most  sensitive 
nature  would  be  raised  only  to  be  dashed 
down  again.  But  because  God  is  not 
an  idea  but  a  living  person — the  Hearer 
and  Answerer  of  prayer — the  sympa- 
thetic Friend — the  Giver  of  grace  for 
bearing    sorrow  —  the    thought    of    a 

53 


UOMILETICAL  COMMENTARY :  DEUTERONOMY. 


Helping    God    is  one  of  the  most  en- 
couraging to  ■whicli  man  is  legatee. 

I.  God's  people  often  placed  in  cir- 
cumstances of  great  difficulty.  There 
are  foes  in  the  flesli ;  weakness  and 
discord  in  the  spirit ;  difficulties  of 
many  kinds  without.  All  these  have 
to  be  met.  A  man  cannot  at  all  times 
fight  them  for  himself. 

II.  Help  is  given  far  superior  not 
only  to  that  of  the  strongest  moments 
of  a  man's  own  natural  power,  but 
superior  to  that  power  which  impedes 
his  course. 

III.  This  help  only  recognised  by 
God's  own  ])eople.  Their  eyes  alone 
see  the  spiritual  ft)rm3  at  hand  to  aid 
{cf.  Elisha  and  his  servant).  Having 
eyes,  they  see. 

IV.  This  sight  requires  the  super- 
natural agency  of  Christ.  He  alone 
gives  sight  to  the  blind  that  they  may 
see.  The  world  is  filled  with  God's 
glory  could  man  but  look  upon  it. 
Moses  could  see  the  power  of  God  at 
hand  to  help  even  though  the  people 
were  entirely  ignorant  of  it. 

Ver,  30.  "  The  Lord  your  God  shall 
fight,"  &c. 

Though  this  passage  in  its  primary 
and  historical  sense  refers  to  Israel's 
conflict  with  the  enemies  who  kept  him 
from  the  promised  land,  yet  the  Chris- 
tian, with  his  spiritual  age  illumined 
with  the  light  of  glory,  may  see  beyond 
the  letter  into  the  n)ysterions  import  of 
the  spirit;  for  he  deals  with  the  truth 
which  the  word  enshrines.  The  Chris- 
tian has  his  battle  to  fight.  We  might 
notice — 

I.  That  the  battle  is  for  a  dominion  : 
Israel  fought  for  a  promised  land,  the 
Christian  for  a  promised  crown  of  life. 
Satan  offered  all  the  kingdoms  of  the 
world  to  Christ,  but  His  one  crown  was 
more  to  Him  than  they  all. 

II.  The  battle  in  which  the  Chris- 
tian is  engaged  is  won  by  faith.  Israel 
lost  because  he  did  not  believe  God. 
The  Ciiristian  fails  when  his  faith  is 
weak  {cf.  Peter  on  the  water.  The 
disciples  in  the  storm.  Victory  of  faith, 
&c). 

III.  The  Christian's  battle  is  sure  to 
5i 


result  in  victory  (cf.  John  xvi.  33). 
(Cf.  the  whole  of  Christ's  promise  of 
help  in  His  last  great  speech,  John  xiv.- 
xviii.) 

Ver.  31.  "As  a  man  doth  bear  his 
son"  {cf.  Num.  xi.  12).  "A  simile 
suggested  by  his  sojourn  in  the  desert 
of  Midian  with  Jethro." — Keil  and 
Delitzsh. 

"  Supplying  you  with  water  out  of 
the  rock,  sending  bread  from  heaven, 
defending  you  from  the  wild  beasts  and 
fiercer  enemies,  and  bearing  with  your 
numerous  provocations." — Cla2)ham. 

"  I,  said  (God),  who  was  a  father, 
became  imrse,  and  My  little  one  I  My- 
self carried  in  My  arms,  lest  it  should 
be  hurt  in  the  wilderness,  and  lest  it 
should  be  frightened  by  the  heat  or 
darkness ;  in  the  day  I  was  a  cloud,  by 
night  a  pillar  of  fire." — Jerome. 

It  is  the  realisation  in  one's  own 
heart  of  this  i-iresencc  by  day  and  night 
that  makes  the  true  child  of  God  cou- 
rageous. While  God  is  Father  and  nurse 
man  has  not  much  to  fear.  There  is  a 
story  told  of  St.  Basil  that  well  illus- 
trates this.  The  emperor  sent  to  him 
to  subscribe  to  the  Arian  heresy.  The 
messenger  at  first  used  good  language, 
and  promised  great  perferment  if  he 
would  turn  Arian  ;  to  which  Basil  re- 
plied, "  Alas  !  their  speeches  are  fit  to 
catch  little  children  who  seek  such 
things,  but  we  that  are  nourished  and 
taught  by  the  Holy  Scriptures  are 
readier  to  suffer  a  thousand  deaths  than 
suffer  one  syllable  a  little  of  the  Scrip- 
tures to  be  altered."  The  messenger 
told  him  he  was  mad.  He  replied,  "I 
wish  I  were  for  ever  thus  mad."  It 
matters  not  whether  it  be  Apostle, 
Father,  or  Beformer.  All  are  alike. 
Paul,  Basil,  Luther,  each  had  the  same 
presence — each  had  the  same  courage. 

We  have  this  beautifully  exemplified 
in  the  life  of  one  who  perished  by  ship- 
wreck only  a  few  years  ago,  the  Rev.  J. 
Mackenzie  : — "  In  the  brief  interval, 
which  elapsed  between  the  vessel's 
striking  and  her  going  down,  an  attempt 
was  made  by  some  of  the  passengers  to 
lower  the  two  quarter-boats ;  but  both 
were  instantly  swamped,  and  about  a 
dozen  lives   were    lost   in  them.      Mr, 


HOMILETICAL  COMMENTARY :  DEUTERONOMY. 


Mackenzie,  meanwhile,  had  got  on  deck, 
but  though  a  good  swimmer,  lie  appears 
to  have  made  no  effort  to  save  himself. 
When  last  seen  by  one  of  the  few  sur- 
vivors, he  was  engaged  in  prayer  on  the 
quarter-deck.  'I  heard,' he  says,  'the 
minister  who  was  on  board  call  to  those 
around  him  that,  as  there  was  no  hope 
of  safety,  they  should  engage  in  prayer. 
He  then  began  to  pray,  the  rest  of  the 
passengers  kneeling  around  him.  He 
was  as  cool  and  as  collected  as  I  am 
now,  and  the  others  were  praying  too ; 
but  his  voice  was  raised  above  the  rest.' 
And  th^is  with  the  great  Father's  name 
upon  his  lips,  and  the  great  Father's  love 
warm  in  his  dauntless  heart,  did  this 
noble  Christian  man  go  down  into  the 
cold,  bleak,  midnight  sea,  to  find  his 
Father's  bosom  there." — Pulpit  Analyst. 

Ver.  32.   ''Ye  did  not  believe." 
Unbelief  is   spiritual  death,   and  the 
desolation  of  manhood.      Iti  order  to  see 
this   more    fully,    it    may   be   observed 
that — ■ 

I.  Unbelief  rinprisons  or  confines 
manhood.  The  feelings  and  aspirations, 
the  longings  and  the  hopes  of  man's 
higher  nature,  would  go  beyond  the 
present  and  the  visible,  and  faith  alone 
can  secure  their  fitting  exercise ;  but 
unbelief  holds  them  back,  limits  them, 
confines  them  to  earth,  and  to  things 
that  are  seen  and  temporal.  It  cramps 
the  energies  of  being,  and  restrains  the 
healthy  outgoings  of  the  soul.  Such 
imprisonment  of  the  spiritual  powers 
much  tend  to  desolation  and  decay. 

II.  Unbelief  starves  manhood ;  man 
needs  truth  to  live  upon  as  well  as 
bread  ;  but,  as  we  have  seen,  he  cannot 
of  himself  know  all  the  truth ;  there 
must  be  faith  as  the  means  of  the 
highest  knowledge.  God  has  come 
down  to  reveal  Himself  to  us,  and  to 
supply  this  knowledge  as  the  true  and 
healthy  aliment  of  our  spiritual  being. 
Christ  is  the  "  bread  of  life,"  the  true 
bread  that  came  down  from  heaven ; 
but  unbelief  refuses  it, — will  not  par- 
take of  it,  so  that  the  soul  is  starved ; 
and  surely  this  tends  to  spiritual  de- 
struction. 

III.  Unbelief  outrages  manhood ;  it 


does  it  injury  and  violence.  We  say 
that  man  was  formed  for  truth ;  hence 
to  indulge  in  falsehood  violates  his  true 
nature.  Man  was  formed  for  reason, 
and  to  act  irrationally  is  a  violation  of 
the  true  law  of  our  being ;  so  man  was 
formed  for  faith,  and  to  refuse  faith  where 
faith  is  due,  where  faith  is  essential,  and 
where  God  Himself  comes  down  to  woo 
it  and  to  gain  it,  is  an  outrage  upon 
manhood.  Such  moral  violence  must 
tend  to  desolation  and  abiding  darkness. 
— Rev.  James  Spence,  M.A. 

Ver.  32.  "Ye  did  not  believe  the 
Lord  your  God."  The  truth  wrapped 
up  here  is  as  important  to  the  Chris- 
tian as  to  the  Jew — to-day,  as  when 
Moses  uttered  it.  Here  is  implied,  even 
if  not  definitely  taught,  the  power  of 
faith.  By  comparison  with  the  context 
is  discerned  the  fact  that  faith  on  the 
part  of  the  people  would  have  enabled 
God  to  have  conquered  their  enemies 
{cf.  Binney's  book  :  "  Practical  Nature 
of  Faith)." 

Ver.  32.  "  Yet  in  this  ye  did  not 
believe."  Not  a  small  portion  of  the 
chapter  is  taken  up  with  reminding  the 
people  of  God's  special  intervention 
in  their  behalf.  Though  their  whole 
history  is  full  of  divine  action  for  them, 
God's  mercies  are  quickly  forgotten. 
They  are  ever  ready  to  disobey  His  law, 
or  to  give  allegiance  to  idols.  Chastise- 
ments intended  for  repentance  were  not 
heeded.  Such  being  ineffectual,  God 
becomes  angry  and  casts  them  off. 
There  are  three  matters  for  considera- 
tion suggested  by  these  words — 

I.  The  possibility  of  dishonouring  the 
great  memories  of  life.  "  In  this  they 
did  not  believe  God,"  even  though  they 
had  had  so  many  reasons  why  they 
should.  Who  could  forget  Egyptian 
bondage — the  passage  of  the  sea — the 
manna — cloud — fire,  &c.  1  Who  could 
forget  the  joy  of  deliverance  —  the 
rapture  of  ecstacy  when  God  had  re- 
vealed Himself,  and  had  worked  for 
them  ]  Yet  this  people  did  !  Though 
God  had  done  so  much,  they  did  not 
believe  His  promise.  Memories  of  life 
can  be  dishonoured — frequently  are. 

/)5 


IIOMILETICAL  COMMENTARY :    DEUTERONOMY. 


II.  The  possibility  of  underestimating 
the  interposition  of  God.  Look  at  the 
case  suggested  by  tlie  chapter  {cf.  Jer. 
ii.  5,  6).  They  had  come  through  a 
terrible  wilderness — land  of  desert  and 
pits — of  drought — a  land  where  no  man 
passed — no  man  dwelt — the  shadow  of 
death.  Viewed  prospectively,  men  shrink 
from  such  difficulties  ;  viewed  retrospec- 
tively, many  of  the  terrors  are  forgotten. 
Though  God  had  led  through  all  this, 
all  is  forgotten.  That  such  could  have 
been  forgotten  is  a  revolting  illustration 
of  the  soul's  depravity.  But  human 
nature  is  such  that  the  highest  offices 
rendered  by  God  and  man  can  be  lightly 
esteemed  by  it,  and  even  the  blood  of 
the  Covenant  be  trodden  under  foot. 

III.  The  possibility  of  the  leading 
minds  of  the  Church  being  darkened 
and  perverted.  It  seems  that  the 
whole  nation,  chiefs  and  people,  were 
alike  unmindful  of  the  heavenly  calling 
{cf.  Jer.  ii.  8).  History  of  Israel  at  the 
time  of  Elijah.  E[)ochs  in  the  life  of 
the  Church,  e.g.,  the  Reformation. 

The  Hebrew  proverb  said,  "As  priest 
as  people."  The  saying  may  be  reversed. 
As  people  so  leaders  ;  for  the  leader  is 
often  but  the  adroit  follower.  When 
he  should  stand  up  with  a  protest,  too 
frequently  such  an  one  truckles  to  the 
popular  cry.  He  worships  the  crowd, 
and  leaves  Truth  and  Right  to  take  care 
of  themselves.      It  behoves,  therefore — 

1.  That  such  men  should  watch 
themselves  with  constant  jealousy. 

2.  Such  should  never  be  forgotten 
by  those  who  pray. 

Ver.  32.  "  Yet  in  this  ye  did  not 
believe,"  &c. 

A  charge  of  infidelity.  This  is 
quickly  followed  with  the  chastisement 
of  infidelit3\  The  wise  learn  by  the 
woes  of  others.  If  the  unfaithful  be 
punished,  it  is  not  unreasonable  to  ex- 
pect that  the  faithful  are  rewarded. 
From  other  Scripture  we  know  that  it 
is  so  {cf.  Rev.  ii.  10).  Let  us  apply 
this  in  its  Christian  bearings. 

I.  Christ's  religion  requires  faithful- 
ness. 

{a.)  The   Christian  should  make  use 
of  all  his  powers  on  behalf  of  religion. 
56 


(6.)  The  Christian  should  make  use 
of  all  his  powers  for  the  religious  circle 
wherein  he  lives. 

(c.)  The  Christian  should  make  use 
of  all  his  powers  according  to  the  will  of 
God. 

II.  Christ's  religion  requires  personal 
fidelity.  It  mattered  not  that  "  Moses 
was  faithful  in  all  his  house."  God 
judged  the  people  for  Avhat  they  were. 

(a.)  Every  Christian  has  a  personal 
work  to  accomplish. 

(6.)  Every  Christian  is  endowed  with 
power  to  accomplish  his  own  work. 

(c.)  Every  Christian  is  under  a  per- 
sonal obligation  to  be  faithful. 

III.  Christ's  religion  requires  con- 
tinual faithfulness.  It  must  not  be 
fitful.  "  Watch "  was  Christ's  com- 
mand. 

{a.)  Because  the  work  is  great. 
(6.)  Because  the  time  is  short. 

IV.  Christ's  religion  rewards  faithful- 
ness. 

{a.)  Religious  reward  is  precious. 
{b.)  Religious  reward  is  glorious, 
(c.)  Religious  reward  is  durable. 
{d.)   Religious  reward  is  personal. 

FoUi/  of  Iiifideliiij. — "  And  is  it  pos- 
sible that  you  (Paine)  should  think  so 
highly  of  your  performance,  as  to  be- 
lieve that  you  have  thereby  demolished 
the  authority  of  a  book,  which  Newton 
himself  esteemed  the  most  authentic  of 
all  histories  ?  Which  by  its  celestial 
light  illumines  the  darkest  ages  of 
antiquity ;  which  is  the  touchstone 
whereby  we  are  enabled  to  distinguish 
between  true  and  fabulous  theology ; 
between  the  God  of  Israel,  holy,  just, 
and  good,  and  the  impious  rabble  of 
heathen  Balaam;  which  has  been 
thought  by  competent  judges  to  have 
afforded  matter  for  the  laws  of  Solon, 
and  a  foundation  for  the  philosophy  of 
Plato;  which  has  been  illustrated  by 
the  labour  of  learning  in  all  ages  and 
in  all  countries,  and  been  admired  and 
venerated  for  its  piety,  its  sublimity, 
and  its  veracity,  by  all  who  were  able 
to  read  and  understand  it.  Nor  have 
you  gone,  indeed,  through  the  word  with 
the  best  intention  in  the  world  to  cut  it 
down ;    but  you    have  busied   yourself 


nOMILETICAL  COMMENTARY:  DEUTERONOMY. 


merely  in  exposing  to  vulgar  contempt 
a  few  unsightly  shrubs,  wliich  good 
men  had  wisely  concealed  from  public 
view.  You  have  entangled  yourself  in 
thickets  of  thorn  and  briar ;  you  have 
lost  your  way  on  the  mountains  of 
Lebanoiijt  he  goodly  cedar  trees  whereof, 
lamenting  the  madness,  and  pitying  the 
blindness  of  your  rage  against  them, 
have  scorned  the  blunt  edge  and  the 
base  temper  of  your  axe,  and  laughed 
unhurt  at  the  feebleness  of  your  stroke. 
The  Bible  has  withstood  the  learning  of 
Porphyry,  and  the  power  of  Julian,  to 
say  nothing  of  the  Manichean  Faustus. 
It  has  resisted  the  genius  of  Bolingbroke, 
and  the  wit  of  Voltaire,  to  say  nothing 
of  a  numerous  herd  of  inferior  assailants  ] 
and  it  will  not  fall  by  your  force.  You 
have  barbed  anew  the  blunted  arrows  of 
former  adversaries;  you  have  feathered 
theni  with  blasphemy  and  ridicule ; 
dipped  them  in  your  deadliest  poison ; 
aimed  them  with  your  utmost  skill ; 
shot  them  against  the  shield  of  truth 
with  your  utmost  vigour ;  but,  like  the 
feeble  javelin  of  the  aged  Priam,  they 
will  scarcely  reach  the  mark — will  fall 
to  the  ground  without  a  stroke." — 
Watson. 

Infidelity  barren  of  virtue. 

"  This  system  is  a  soil  as  barren  of 
great  and  sublime  virtue  as  it  is  prolific 
iu  crimes."  .  .  .  "As  well  might  you 
expect  exalted  sentiments  of  justice 
from  a  professed  gamester  as  look  for 
noble  principles  in  the  man  whose  hopes 
and  fears  are  all  suspended  on  the  pre- 
sent moment,  and  who  stakes  the  whole 
happiness  of  his  being  on  the  events 
of  this  vain  and  fleeting  life."  ..."  In 
affirming  that  infidelity  is  unfavourable 
to  the  higher  class  of  virtues,  we  are 
supported  as  well  by  facts  as  by  reason- 
ing. We  should  be  sorry  to  load  our 
adversaries  with  unmerited  reproach ; 
but  to  what  history,  to  what  record, 
will  they  appeal,  for  any  traits  of  moral 
greatness,  any  sacrifice  of  interest  or 
life,  any  instances  of  daring  heroic 
virtues  exhibited  by  their  disciples  ? 
Where  shall  we  look  for  the  trophies  of 
infidel  magnanimity  or  atheistical  virtue? 
Not   that  we  mean  to  accuse  them   of 


inactivity  :  they  have  recently  filled  the 
world  with  the  fame  of  their  exploits ; 
exploits  of  a  very  different  kind  indeed, 
but  of  imperishable  memory  and  disas- 
trous lustre." — R.  Hall. 

God's  goodness,  man's  ingratitude. 

"It  is  storied  of  a  certain  king  that, 
fighting  a  desperate  battle  for  the  re- 
covery of  his  daughter  stolen  from  him, 
he  found  but  ill  success,  and  the  day 
utterly  against  him,  till  by  the  valour  of 
a  strange  prince,  disguised  in  tlie  habit 
of  a  mean  soldier  (that  pitied  his  loss  and 
bore  love  to  his  daughter),  he  recovered 
both  her  and  victory.  ISTot  long  after, 
this  prince  received  a  wrong,  which  he 
brought  to  the  king,  that  he  might 
receive  justice.  The  king  handed  him 
over  to  a  judge.  The  prince  replied, 
'  Know  this,  O  king,  when  thou  wast 
lost,  /  stood  betwixt  thee  and  danger, 
and  did  not  bid  another  save  thee,  but 
saved  thee  myself  ;  behold  the  scars  of 
those  wounds  I  bore  to  free  thee  and 
thy  state  from  ruin  inevitable,  and  now 
my  suit  is  before  thee  dost  thou  shuffle 
me  off  to  another?'  Such  was  our  case  ; 
Satan  had  stolen  our  dear  daughter  the 
soul, — in  vain  we  laboured  a  recovery  ; 
principalities  and  powers  were  against 
us, — weakness  and  wretchedness  on  our 
side.  Christ  the  Son  of  God  took  pity 
on  us.  Clad  as  a  menial  He  stood 
between  us  and  death.  Yet,  how  fre- 
quently we  bid  Him  stand  by  when  He 
comes  !" — {Cf.  Pulpit  Illustrations.) 

Unbelief  unmans  a  man. 

"  Take  a  dog,  and  mark  what  a  gene- 
rosity and  courage  he  will  put  on  when 
he  is  maintained  by  a  man  who  is  to 
him  instead  of  a  God,  or  at  least  melior 
natura;  whereby  it  is  manifest  that  the 
poor  creature,  without  the  confidence 
of  a  better  nature  than  his  own,  could 
never  be  so  courageous.  Thus  it  is  with 
man,  when  he  rolleth  himself  upon  God, 
and  resteth  on  His  divine  ])erfection, 
then  he  gathers  a  force  and  ability  which 
human  nature  itself  could  never  attain  ; 
but  when,  with  the  fool,  he  says,  there 
is  "no  God"  [in  other  Avords,  when  he 
has  lost  all  faith  in  God],  then  he 
destroys  the  nobilitv  of  man  ;  for  man 

57 


nOMILETICAL  COMMENTARY :  DEUTERONOMY. 


is  akin  to  tlie  beasts  by  his  body;  and  if 
lie  is  not  akin  to  God  by  his  soul,  he  is 
a  base  and  ignoble  creature.  Atheism 
will  unman  any  man,  and  deject  any- 
thing that  is  the  advantagement  of 
human  nature."  —  Gabriel  Inchlnus, 
quoted  in  Things  New  and  Old. 

Vers.  32-34.  "  Ho  did  not  believe." 
..."  God  was  angry."  ..."  Without 
faith  it  is  impossible  to  please  God." 

"  Of  all  the  virgins  presented  to 
Ahasuerus  none  was  so  pleasing  as 
Esther.  "  Let  the  maiden  that  pleaseth 
the  king  be  queen  instead  of  Vashti." 
When  that  decree  was  published,  what 
strife,  what  emulation  (may  we  think), 
was  among  the  Persian  damsels,  that 
either  wei-e  or  thought  themselves  fair, 
every  one  hoped  to  be  queen  !  But  so 
incomparable  was  the  beauty  of  that 
Jewess  that  she  was  not  only  taken  into 
the  Persian  Court  as  one  of  the  selected 
virgins,  but  had  the  most  honourable 
place  in  all  the  seraglio  allotted  unto 
her.  The  other  virgins  pass  their  pro- 
bation unregarded.  When  Esther's  turn 
came,  though  she  brought  the  same  face 
and  demeanour  that  nature  had  cast 
upon  her,  no  eye  saw  her  without  ad- 
miration. The  king  was  so  delighted 
with  her  beauty,  that,  contemning  all 
the  other  vulgar  forms,  his  choice  was 
fully  fixed  upon  her.  'Ylxws,  faith  is  that 
Esther  to  which  God  holds  out  His 
golden  sceptre.  He  is  pleased  with  all 
graces  :  hot  zeal  and  cool  patience  please 
Him;  cheerful  thankfulness  and  weeping- 
repentance  please  Him  ;  charity  in  the 
lieight,  and  humility  in  the  dust,  please 
Him  ;  but  none  of  them  are  welcome 
to  Him  without  faith  in  Christ  Jesus." 

Power  of  failh  in  the  heart. 

"  The  philosopher,  when  he  would 
persuade  the  king  to  settle  his  court  and 
place  of  residence  in  the  heart  of  his 
dominion,  laid  before  him  a  bull's  hide, 
ready  tanned,  upon  which  when  he  stood 
upon  any  one  side  of  it,  and  so  kept  that 
down,  the  other  side  would  rise  up ; 
wiien  he  removed  to  this  side,  that  rose 
up  and  kept  that  down,  then  the  side  he 
came  from  would  rise  up  ;  but  when  he 
stood  in  the  middle  he  kept  down  all 
5S 


alike."  Faith  is  this  king.  When  faith 
sits  in  the  heart,  then  it  keeps  in  check 
every  passion — swamps  every  emotion — 
strengthens  will — reins  lust — in  fine, 
cleaneth,  invigorates,  and  rightens  the 
whole  man. 

Ver.  '33.  We  are  told  by  a  writer  of 
world-wide  fame,  that  a  truly  great  man 
does  not  ask  of  another,  is  he  great  in 
some  particular,  but  is  he  great  ?  True 
self  -  greatness  is  a  goal  worthy  of  all. 
"  Greater  is  he  tliat  ruleth  himself  than 
he  that  taketh  a  city."  Ancient  and 
modern  concur.  But  a  man  is  only 
great  as  he  has  divinity  in  his  nature. 
Greatness  of  character  is  divinity  hu- 
manised. And  the  man  who  is  an}-- 
thing  is  what  he  is  by  the  help  of  God. 
"  By  the  grace  of  God  I  am  what  I  am." 
He  is  the  man  who  has  God  ever  before 
him,  and  round  about  him,  and  behind, 
to  open,  prepare,  and  close  the  way. 
He  has  God  as  a  light  by  night — a 
cloud  by  day.  Eminently  does  the 
principle  in  the  text  work  itself  out  in 
the  Christian  life.     For  — 

I.  The  Christian  is  one  pressing  for- 
ward to  the  truest  greatness  man  can 
know — the  perfect  man  in  Christ. 

1.  He  is  possessed  of  the  faith  that 
energises  and  supplies  the  weakest  man 
with  the  grace  that  eventuates  in  success. 

2.  He  shows  the  reality  of  his  faith 
in  his  life  by  the  manifestations  of  Chris- 
tian character  and  disposition. 

3.  Such  a  life  sheds  so  nnich  light 
upon  the  path  he  has  to  travel,  that  in 
his  heart  is  a  perennial  Sfjring  of  hope. 

II.  Moses,  as  well  as  the  apostle, 
recognises  God  as  the  source  of  all  real 
strength  and  power  in  life. 

1.  By  God's  help  they  had  overcome 
their  foes. 

2.  God  is  with  them  in  cloud  and  fire. 

3.  God  would  ultimately  bring  them 
into  the  promised  land. 

4.  The  result  of  life  is  not  simply 
the  product  of  natural  causes.  It  is 
Christ  that  lives  U'iUiin;  God  who  worlcs 
through  us. 

III.  The  consciousness  of  this  fact 
becomes  an  abiding  help. 

1.  Natural  energy  is  not  abiding. 
We  are   liable   to  lose  it  any  moment. 


UOMILETICAL  COMMENTARY:    DEUTERONOMY. 


CHAP.  I. 


A  fever  robs  the  brain  of  knowledge. 
Heat  impairs  strength.  The  flesh  has  ever 
been  felt  to  be  an  enemy  of  the  spirit. 

2.  The  grace  of  God  is  present  in 
all  changes.  Paul  felt  it  when  the 
thorn  pierced  him  ;  it  was  abundant  in 
the  prison,  and  burst  forth  as  music  in 
his  heart ;  it  nerved  him  in  the  presence 
of  foes,  judges,  and  even  Caesar.  To 
individual  Christians  it  is  powerful  to 
hold  back  from  sin  when  tempted — re- 
strains fear — aids  in  pressing  forward. 

"  Went  before  us  in  the  way."  (Com- 
pare vers.  30-33  with  Ps.  xlvi.  1-3.) 
Verse  1  of  Ps.  xlvi.  might  well  be 
used  as  strophe,  and  verse  2  as  ante- 
strophe,  of  Moses'  song  of  his  faith  and 
triumph.  Deal  with  the  spiritual  bear- 
ings of  the  text. 

T.  The  circumambient  God  is  to  the 
Christian  a  refuge — strength — help. 

1.  God  a  refuge. 

(a.)   Refuge  in  the  Mediator — Christ. 
(6.)  Refuge  in  the  gospel  of  His  love, 
(c. )  Refuge  for  eternity. 

2.  God  as  strength. 
{a.)  By  His  Spirit. 

(6. )  By  promise  and  encouragement, 
(c.)  By  means  of  grace. 

3.  God  a  help. 

(a.)  A  Father  to  provide. 
(6.)  A  searcher  of  life's  way. 
II.  The  confidence  of  the  believer  in 
God  as  his  Preparer  and  Provider. 

1.  God  prepares  the  way. 

2.  God  provides  what  is  necessary. 

3.  Past  supplies  an  earnest  oi future. 

4.  The  sense  of  Providence  streng- 
thens. 

Ver.  33.  ''Night."  Subjects  in  con- 
nection with  night. 

Night  a  revealer  of  God. 

(a.)  The  day  with  its  earthy  light 
reveals  the  world. 

(6.)  The  darkness  of  night  shuts  out 
the  world. 

(c.)  The  mind  in  its  restlessness  seeks 
other  fields  of  knowledge. 

(d.)  In  its  reachings  away  from  the 
world  the  heart  has  at  times  found  its 
God. 

The  joys  of  night. 


(a.)  It  brings  sleep. 
(6.)  Sleep  shuts  out  care, 
(c.)  Sorrow   once    removed    by   sleep 
has  had  a  fang  extracted. 

Terrors  of  night.  Songs  of  night. 
Night  lost  in  day.  {Cf.  G.  Gilfilian's 
poem,  "  Night.") 

Night.  "  Night  appears  to  be  a  time 
peculiarly  favourable  to  devotion.  Its 
solemn  stillness  helps  to  free  the  mind 
from  that  perpetual  din  which  the  cares 
of  the  world  will  bring  around  it ;  and 
the  stars,  looking  down  from  heaven 
upon  us,  shine  as  if  they  would  attract 
us  up  to  God.  I  know  not  how  you 
may  be  affected  by  the  solemnities  of 
midnight,  but  when  I  have  sat  alone 
musing  on  the  great  God  and  the  mighty 
universe,  I  have  felt  that  indeed  I  could 
worship  Him;  for  night  seemed  to  be 
spread  abroad  as  a  very  temple  for  ado- 
ration, while  the  moon  walked  as  high 
priest  amid  the  stars,  the  worshippers 
and  I  myself  joined  hi  that  silent  song 
which  they  sang  unto  God  :  '  Great  art 
Thou,  O  God  !  great  in  Thy  works. 
When  I  consider  Thy  heavens  the  work 
of  Thy  fingers,  the  moon  and  the 
stars  which  Thou  hast  ordained  ;  what 
is  man  that  Thou  art  mindful  of  him? 
and  the  son  of  man  that  Thou  visitest 
him  1 '  I  find  that  this  sense  of  the 
power  of  midnight  not  only  acts  upon 
religious  men,  but  there  is  a  certain 
poet,  whose  character,  perhaps,  I  could 
scarcely  too  much  reprobate :  a  man 
very  far  from  understanding  true  reli- 
gion ;  one  whom  I  may,  I  suppose, 
justly  style  an  infidel,  a  libertine  of  the 
worst  order,  and  yet  he  says  concerning 
night  in  one  of  his  poems:  — 

'  'Tis  midnight  cii  the  mountains  brown, 
The  cold  round  moon  shines  deeply  down  ; 
Blue  rolls  the  waters,  blue  the  sky 
Spreads  like  an  ocean  hung  on  high, 
Bespangled  with  those  isles  of  light, 
So  wildly,  spiritually  bright ; 
Who  ever  gazed  upon  them  shining, 
And  turned  to  earth  without  repining, 
Nor  wished  for  wings  to  flee  away, 
And  mix  with  their  eternal  ray.' 

"  Even  with  the  most  irreligious  per- 
son, a  man  farthest  from  spiritual  thought, 
it  seems  that  there  is  some  power  in  the 

59 


JIOMILETICAL  COMMENTARY :  DEUTERONOMY. 


grandeur  and  stillness  of  night  to  draw 
bim  up  to  God.  I  trust  many  of  us  can 
say,  like  David,  '  I  liave  tbougbt  upon 
Thee  continually  ;  I  have  mused  upon 
Thy  name  in  the  night  watches,  and  with 
desire  have  I  desired  Thee  in  the  night.'  " 
— Spurgeon. 

Vers.  31-39.  The  good  among  the 
evil; 

I.  True  goodness  can  exist  amid,  cir- 
cumstances most  corrupt  {cf.  the  case  of 
the  son  of  Jeroboam,  1  Kings  xiv.  13). 
Sardis  was  one  of  the  most  dissolute 
cities  of  antiquity  ;  but  here  were  Chris- 
tians (Rev.  iii.  4). 

"  Tiiey  say  that  lilies,  or  roses,  or  such 
like  pleasant  flowers,  if  they  be  planted 
by  garlic  or  onions,  or  such  like  unsa- 
voury things,  they  do  not  lose  but  rather 
increase  in  their  former  sweetness.  So 
it  is  with  good  and  godly  men  when 
they  are  planted,  and  as  it  were  hemmed 
in  with  wicked  men,  the  vileness  and 
odiousness  of  their  wickedness  makes 
them  to  loathe  wickedness  so  much  the 
more,  and  to  love  godliness,  and  to  bless 
God  that  hath  kept  them,  that  they  have 
not  run  to  the  same  excess  of  riot." — 
Things  New  and  Old. 

II.  True  goodness  will  ultimately  be 
distinguished  by  a  glorious  reward. 
Caleb  and  Joshua  were  true  to  the  good 
spirit  within.  Tliey  wrought  righteous- 
ness. The  reward  came.  Caleb  entered 
the  promised  land  ;  Joshua  became  the 
people's  leader. 

(a.)  It  has  its  reward  here  in  its  in- 
fluence over  others.  Justin  Martyr  con- 
fesses that  he  left  philosophy  and  became 
a  Christian,  through  the  admiration  that 
he  had  for  the  innocent  and  holy  lives 
of  Christians. 

(b.)  It  has  a  reward  in  the  blessed- 
ness it  brings  to  the  man  himself. 

Ver.  34.  "The  Lord  heard  .  .  .  was 
wroth." 

God  hears.  He  judges.  Judgment 
conies  quick  and  sure  at  times.  Some 
indiirercnt  to  it.  Some  disbelieve.  God 
hears  and  is  angry. 

I.  The  anger  of  the  Lord  is  moved 
by  the  wickedness  of  man.     He  is  not 
indifferent  to  it. 
GO 


II.  That  the  Day  of  Judgment  will 
come  to  all. 

III.  Let  men  prepare  for  this  Day  of 
Judgment,  lest  it  be  a  day  of  wrath. 

Ver.  34.  "  The  Lord  heard  .  .  .  was 
angry." 

Three  homiletic  points — 

T.  The  principle  of  discernment  is 
ever  operative  in  the  Divine  economy. 
God  heard  the  voice  of  murmur  and 
was  angry. 

II.  Esca]ie  from  this  principle  im- 
possible. God  is  omnis(;ient.  He  sees 
all  ;  hears  all  ;  knows  all. 

III.  Those  who  comply  with  the  will 
of  God  have  nothing  to  fear  from  this 
principle.  There  is  rather  a  cause  of 
joy.  God  knows  your  toils — sorrows — 
difficulties.  He  watches  with  pleasure 
every  conquest. 

"The  Lord  heard."  The  omniscience 
of  God  ;  but  God  is  omniscient  because 
omnipresent.  "  We  feel  conscious  that 
there  is  no  place  in  heaven  above,  or  on 
earth  beneath,  from  whence  God  is  ex- 
cluded :  we  feel  conscious  that  in  the 
deepest  vale,  as  well  as  on  the  mountain 
top ;  in  subterranean  caverns,  as  well  as 
C])en  plains  ;  when  surrounded  by  the 
darkness  of  midnight,  as  well  as  the 
splendour  of  noon-day.  He  is  around  us 
and  knows  us  :  we  feel  conscious  that 
if  we  could  transport  ourselves  with  the 
rapidity  of  lightning  from  our  present 
local  habitation  to  the  extreme  verge  of 
the  habitable  globe,  that  we  should  not 
be  able  to  light  on  a  single  spot,  and  take 
our  stand  and  say,  '  Here,  His  eye  shall 
not  see  us  ;  here.  His  ear  shall  not  hear 
us  ;  here.  His  justice  cannot  overtake  us; 
here,  His  grace  cannot  save  us." — 
East. 

"  In  every  part  and  place  of  the  uni- 
verse we  jjcrceive  the  exertions  of  a 
power  which  we  believe  to  proceed  from 
the  Deity.  In  what  part  or  point  of 
space  that  has  ever  been  explored  do 
we  not  discover  attractions  %  In  what 
region  do  we  not  find  light  "l  What 
kingdom  is  there  of  nature,  what  corner 
of  space,  in  which  there  is  anything  that 
can  be  examined  by  us,  while  we  do  not 
fall  upon  contrivance   or  design?     An 


HOMILETICAL  COMMENTARY :  DEUTERONOMY. 


agency  so  general  as  that  we  cannot 
discover  its  absence,  or  assign  the  phace 
in  some  effects  of  its  continued  energy 
is  not  found,  must  be  ascribed  to  a 
being  who  is  omnipresent.  He  who 
upholds  all  things  by  His  power,  may  be 
said  to  be  everywhere  present." — Paley. 
"Is  there  no  necessity  of  control  over 
the  powers  of  the  atmosphere,  or  of  the 
ocean "{  What  would  be  the  situation 
of  the  inhabitants  of  our  world,  if 
exposed  to  their  resistless  force,  in  the 
entire  absence  of  the  control  of  a  presid- 
ing mind — a  guardian  Deity?  Think 
of  the  innumerable  processes  which  are 
incessantly  going  forward  in  the  life 
and  growth  of  animals  and  of  vegetables, 
and  can  you  imagine  these  to  proceed 
with  undeviating  uniformity,  without 
infinite  knowledge  to  direct  infinite 
power?  Conceive,  then,  of  the  Divine 
omniscience  as  necessarily  commensurate 
with  the  exertions  of  omnipotence,  and 
the  extent  of  omnipresence." — Burder. 

Vers.  34-41.  Sin  and  its  recompense, 
"  The  tale  of  the  Goblet,  which  the 
genius  of  a  heathen  fashioned,  was  true, 
and  taught  a  moral  of  which  many  a  death- 
bed furnishes  the  melancholy  illustration. 
Having  made  the  model  of  a  serpent,  he 
fixed  it  in  the  bottom  of  the  cup.  Coiled 
for  a  spring,  a  pair  of  gleaming  eyes  in 
its  head,  and  in  its  open  mouth  fangs 
raised  to  strike,  it  lay  beneath  ruby 
wine.  Nor  did  he  who  raised  that 
golden  cup  to  quench  his  thirst  and 
quaff  the  delicious  draught  suspect  what 
lay  below,  till,  as  he  reached  the  dregs, 
that  dreadful  head  arose  and  glistened 
before  his  eyes.  So,  when  life's  cuj)  is 
nearly  emptied,  and  sin's  last  pleasure 
quaffed,  and  unwilling  lips  are  draining 
the  bitter  dregs,  shall  rise  ghastly  terrors 
of  remorse,  and  death,  and  judgment 
upon  the  despairing  soul." — Guthrie. 

Ver.  36.  "  Save  Caleb  the  son  of 
Jephunneh."  Subject  :  The  reward  of 
righteousness. 

Caleb,  in  conjunction  with  the  other 
eleven  spies,  had  important  work  en- 
trusted to  him.  He  and  Joshua  alone 
were  brave  and  righteous  in  the  conduct 
of  their  services.     God  was  angry  with 


the  wrong-doers,  aiid  punished  them  : 
with  Caleb  and  Joshua  He  was  pleased, 
and  them  He  rewarded.  Caleb  was 
allowed  to  enter  the  promised  land, 
where  he  subsequently  obtained  good 
possessions. 

I.  The  reward  of  the  righteous  in  the 
case  of  all  is  inexpressibly  great.  "  Be 
ye  strong,  therefore,  and  let  not  your 
hands  be  weak,  for  your  work  shall  be 
rewarded  "  (2  Chron.  xv.  7).  "  There- 
fore hath  tlie  Lord  recompensed  me 
according  to  my  righteousness,  accord- 
ing to  the  cleanness  of  my  hands  in  His 
eyesight  (Ps.  xviii.  24).  "  Every  one 
that  hath  forsaken  houses  or  brethren, 
&c.,  .  .  .  shall  receive  an  hundredfold, 
and  inherit  everlasting  life  "  (Matt.  xix. 
29;  cf.  Mark  x.  29,  30,  and  note 
variations). 

II.  The  reward  of  righteousness  is 
invariably  obtained  in  connection  with 
labour.  [Of.  "  Why  stand  ye  here  all 
the  day  idle?"  Matt.  xx.  6,  with 
"  Call  the  labourers,  and  give  them  their 
hire,"  xx.  8).  Work  is  God's  condition 
of  prosperity.  Labour  enhances  the  en- 
joyment of  life.  Indolence  brings  ruin 
to  individuals  and  states ;  to  the  body, 
intellect,  spirit.  The  men  who  will  be 
rewarded  on  the  Day  of  Judgment  will 
not  be  those  whose  religion  consisted  in 
hearing  sermons,  seeking  comfort,  utter- 
ing sentimental  sympathies  and  offering 
prayers;  but  those  who  make  all  "  means 
of  grace  "  to  be  channels  for  carrying 
into  reality  and  life  the  purposes  God 
has  inspired  in  the  heart, 

Ver.  37.  "  Lord  angry  with  me"  <kc. 
"  So  aggravated  was  your  guilt  that  it 
not  only  brought  ruin  on  yourselves,  but 
displeasure  on  your  leader." — Clapham. 

Cf.  Achan's  sin  (Josh.  vii.  15,  24,  25). 
His  family  was  involved  with  him  in 
his  punishment.  "  Sins  of  fathers 
visited  on  the  children,"  &c. 

"The  Lord  angry  with  me."  Some 
thing  very  pathetic  and  touching  in 
these  words.  The  old  lawgiver,  we 
could  imagine,  would  look  back  over 
his  long  life — that  life  so  full  of  vicissi- 
tude; which,  though  so  long  and  event- 
ful, was  yet  incomplete  ;  for  the  people 
were  still  in  the  desert.     Another  must 

61 


HOMILETICAL  COMMENTARY:  DEUTERONOMY. 


lead  them  into  the  promised  land.  But 
amid  the  clouds  of  sadness  three  gleams 
of  light  may  be  discerned — 

I.  Life  is  ending  in  the  midst  of 
labour. 

II.  Life  is  ending  in  the  midst  of 
prospect. 

III.  Life  is  ending  in  the  midst  of 
strength. 

"  For  your  sakes."  "  Here  we  see,  as 
it  were,  tlie  other  side  of  the  event  nar- 
rated in  Num.  XX.  10.  There  the  un- 
belief of  Moses  and  Aaron  bears  the 
blame ;  yet  the  unbelief  was  called 
forth  by  the  invincible  perverseness  of 
the  people.  Moses,  therefore,  was 
punished  because  he  had  not  kept  him- 
self entirely  free  from  the  infection  of 
the  sin  of  the  people,  but  the  people 
had  reason  to  reckon  their  sin  on  the 
part  of  Moses  as  occasioned  by  their 
idMltr—Gerlach. 

Ver.  37.  "  The  Lord  was  angry  with 
me  for  your  sakes."  This,  read  in  con- 
junction with  Isaiah  liii.  5,  brings  be- 
fore our  notice  one  of  the  most  startling 
facts  in  the  whole  universe  of  being ; — 
the  fact  and  principle  of  vicarious  suf- 
fering (c/.  John  xi.  49-52).  Men  may 
think  the  idea  of  vicarious  sacrifice 
inconsistent  with  Divine  perfection,  but 
there  is  the  fact.  In  standing  on  the 
platform  which  accepts  this  idea,  we 
are  not  compelled  to  satisfy  all  the 
scruples  of  those  standing  on  a  platform 
advocating  a  theory  in  opposition  as  to 
the  righteousness  or  unrighteousness  of 
any  act  of  God.  Sufficient  for  man,  if 
God  do  it.  "Shall  not  the  Judge  of 
all  the  earth  do  right  ? "  Man  is  a 
fraction  of  a  whole,  as  well  as  an  unit. 
Shall  the  head  complain  because  when 
one  with  the  hand  it  suffers  1  It  is  one 
with  it  in  joy !  True  wisdom  is  to 
know  that  this  principle  works  in  human 
life,  and  to  make  the  best  of  the  know- 
ledge. 

i.  The  vicarious  principle  is  a  law  of 
physical  life. 

1.  The  mineral  kingdom  is  food  for 
the  vegetable. 

2.  The  vegetable  supports  the  animal. 

3.  The  herbivorous  food  for  the  car- 

62 


nivorous.     This   not   an    effect   of  sin. 
{Cf.  the  teachings  of  geology.) 

4.  All  fall  before  the  rule  of  man. 
These  each  provide  nourishments  for 
his  body  whereon  his  mind  and  soul 
live. 

II.  The  vicarious  principle  a  law  of 
intellectual  life — 

1.  The  enjoyment  and  instruction  of 
the  reader  is  only  attained  at  the  price 
of  the  author's  suffering  and  experience. 

2.  The  congregation's  repast  on  the 
Sabbath  is  at  the  cost  of  the  preacher's 
brain  and  life  and  suffering. 

3.  The  civilisation  of  to-day  is  ob- 
tained by  the  labour  and  peril  of  the 
past. 

4.  The  position,  gain,  education,  <fec., 
of  the  child  is  at  the  price  of  the  parents' 
toil  or  self-denial. 

III.  This  vicarious  principle  also  a 
law  of  spiritual  life — 

1.  By  sympathy  we  take  some  of  the 
sorrow  out  of  another  heart  into  our 
own,  and  thereby  afford  relief. 

2.  Seeing  that  the  principle  is  both 
in  the  regions  of  the  material  and  the 
mental,  the  gospel  makes  no  greater  claim 
upon  our  faith  when  it  asks  us  to  believe 
that  such  a  principle  is  active  in  the 
region  of  the  spiritual  also. 

God  can  be  provolced  to  anger. — "  The 
gods  of  the  Gentiles  were  senseless  stocks 
and  stones,  not  able  to  apprehend,  much 
less  to  revenge  an  injury  done  unto 
them.  Well,  therefore,  might  the  phi- 
losopher be  bold  with  Hercules,  to  put 
him  to  his  thirteenth  labour,  in  seething 
of  his  dinner ;  and  Martial  with  Priapus, 
in  threatening  to  throw  him  into  the  lire, 
if  he  looked  not  well  to  his  trees.  A 
child  may  play  at  the  hole  of  a  dead 
asp,  and  a  silly  woman  may  strike  a 
dead  lion ;  but  who  dare  play  with  a 
living  serpent  1  Who  dare  take  a  roar- 
ing lion  by  the  beard  1  Let  Christians 
take  heed  how  they  provoke  the  living 
God,  for  He  is  a  consuming  fire,  and 
with  the  breath  of  His  mouth  He  is 
able  to  throw  down  the  whole  frame  of 
nature,  and  destroy  all  creatures  from 
the  face  of  the  earth." — Things  New  and 
Old. 


HOMILETICAL  COMMENTARY ;  DEUTERONOMY. 


CHAP.  I. 


A  good  prince  no  advantage  to  a  had 
people. — "We  see  that,  though  the  sun 
be  above  the  horizon,  and  so  apt  to  make 
a  glorious  day,  yet  many  fogs  and  mists 
arising  from  the  earth,  overcast  tlie  sky, 
and  intercept  the  comfortable  influence 
of  the  light.  Even  so,  though  God 
vouchsafe  never  so  good  a  prince,  a 
prince  under  whom  the  people  enjoy 
abundance  of  peace,  and  the  free  passage 
of  the  gospel,  such  may  be  their  grace- 
lessness  that  they  may  be  the  better  for 
neither  of  them." — Things  New  and 
Old. 

Ver.  38.  "  But  Joshua,  &c.  .  .  .  he 
shall  cause  Israel  to  inherit." 

Joshua  had  done  one  thing  well  that 
God  had  given  him ;  work  of  a  higher 
order  is  therefore  intrusted  to  him. 
His  conduct  in  spying  the  land  was 
good  :  he  is  to  complete  his  first  duty, 
spying,  by  leading  the  people  into  pos- 
sessing the  land.  The  five  talents  faith- 
fully used  prepares  the  way  for  the  rule 
of  five  cities. 

Here  we  have  an  illustration  of  service 
for  God  being  rewarded.  Two  conside- 
rations— 

I.  The  reasonableness  of  service  for 
God. 

II.  The  reward  of  such  service. 

I.  The  reasonableness  of  service  for 
God. 

1.  In  every  state  of  life  the  condition 
of  true  honour  is  faithful  service.  True 
honour  is  not  a  matter  of  birth  or  place. 
It  is  had  only  by  becoming  honourable, 
by  submitting  to  service,  toil,  self-sacri- 
fice. The  man  ambitious  to  be  erudite 
must  toil  through  the  drudgery  of  the 
preliminary  work  :  the  chemist  in  the 
laboratory  ;  the  soldier  in  drill-room  and 
battle-field  ;  statesman  in  cabinet.  Men 
will  not  sufi'er  others  to  label  themselves 
gold  if  only  brass. 

2.  In  proportion  to  the  greatness  of 
the  honour  is  the  rigidness  of  the  con- 
dition. 

3.  If  we  seek  honour  of  God,  it  is  but 
reasonable  that  we  should  be  prepared 
with  service  of  some  kind ;  and  the  higher 
the  honour  we  crave  from  Christ,  the 
more  devoted  must  we  be  to  Him  and 
to  His  service.    To  sit  on  His  right  hand 


and  on  His  left  is  only  for  those  Avorthy 
of  it  {cf.  Matt.  XX.  23). 

IL   The  reward  of  such  service. 

1.  The  reward  will  be  proportionate, 
not  only  to  the  worth  of  the  servant, 
but  to  the  greatness  of  the  giver.  Kings 
bestow  royal  gifts  {rf.  Ahasuerus  and 
Mordecai).  "  What  shall  be  done  unto 
the  man  whom  tJie  king  delighteth  to 
honour? " 

2.  The  reward  will  be  somewhat  of 
the  nature  of  the  receiver's  worth. 
Joshua's  service  was  fidelity  to  his  na- 
tion :  his  reward  was  a  national  honour  : 
he  was  made  a  chief.  The  Christian's 
service  is  fidelity  to  Christ ;  his  reward, 
therefore,  will  be  the  honour  of  the 
crowned  Christ  in  the  Day  of  Triumph. 

Ver.  38.  "Thou  shalt  not  go  in 
thither."  In  other  words,  "  Thou  shalt 
die  in  the  desert."  These  words  must 
have  fallen  on  Moses  as  one  of  those 
thunder-claps  of  unexpectedness  that  are 
made  the  more  powerful  by  their  rarity; 
but  which  no  one  is  anxious  to  make 
more  familiar  by  repetition.  The  people 
were  soon  to  enter  the  promised  land ; 
therefore  Moses  knew  that  he  was  soon 
to  die.  The  subject  pressed  on  our 
attention  is  the  imminence  of  death. 
Death  may  be  im])ending  physically, 
morally,  socially,  influentially. 

Physically  :  Breath  is  in  the  nostrils, 
but  we  know  not  the  hair-breadth 
escapes  from  death.  A  needle  point 
might  destroy  the  life  of  the  body. 

Morally  :  Character  may  be  ruined 
in  a  moment.  One  sin  broke  up  human 
history  into  ruin,  sorrow,  &c. 

Socially  :  When  character  is  ruined 
society  is  closed  against  a  man. 

Influentially ;  A  man's  influence  should 
be  the  measure  of  his  moral  standing. 
By  one  false  step  influence  may  be  im- 
paired or  even  destroyed.  Since  death 
is  so  near,  and  in  so  many  ways  immi- 
nent, the  following  considerations  may 
not  be  ill-timed  : — 

I.  High  significance  and  value  should 
be  given  to  time.  "  Whatsoever  thy 
hand  findeth  to  do,  do  it  with  thy  might. 
What  is  life?  A  brief  day,  a  solemn 
destiny.  Eternity  turns  upon  the  pre- 
sent. Direction  is  now  given  for  all  the 
future. 

63 


nOMILETICAL  COMMENTARY:  DEUTERONOMY. 


IT.  The  most  anxious  vigilance  should 
be  aroused.  When  death  is  near,  it  is 
only  a  stej)  (1  Sam.  xx.  .3),  and  might  be 
the  next  I     "  Be  sober,  be  vigilant." 

III.  The  thought  of  death  should 
stimulate  to  preparedness  for  the  future. 
The  most  careless  make  some  preparation 
for  the  immediate  wants  of  the  present 
and  the  future.  The  appetites  and  body 
are  provided  for.  Death  thunders  out, 
"The  spirit  must  be  provided  for."  The 
soul's  preparation  is  made  by  our  sus- 
taining each  day  a  right  relation  to  Him, 
into  whose  presence  death  ushers  us. 

IV.  It  should  inspire  a  tender  in- 
terest into  life  and  all  its  relationships. 
We  hold  our  blessings  for  but  a  moment, 
then  they  are  gone.  Home,  friendship, 
Christian  service — they  are  soon  enfolded 
in  a  pall.  Life  is  too  short  for  man  to 
be  hard  on  man.  Those  with  us  are 
soon  gone.  An  eternity  of  tears  will 
not  wash  out  one  act  of  cruelty. 

V.  The  prospect  of  death  should  lead 
to  a  right  use  of  temporal  possessions. 
There  is  only  one  world  in  which,  we 
have  money.  We  touch  it  only  once. 
We  can  hoard  it  for  selfish  uses  :  we 
can  spend  it  in  the  service  of  Christ. 

"  Ah  !  in  what  perils  is  vain  life  engaged  ! 
Wbiat   slight  neglects,    what    trivial  faults 

destroy 
The  hardiest  frame!     Of  indolence,  of  toil 
We  die  ;  of  want,  of  superfluity. 
The  all-surrounding  heaven,  the  vital  air, 
Is  big  with  death." 

"  Death. — Death  is,  in  itself,  a  most 
serious  and  distressing  event.  It  is 
nature's  supreme  evil,  the  abhorrence  of 
God's  creation — a  monster,  from  whose 
touch  every  living  thing  recoils  ;  so  that 
to  shrink  from  its  ravages  upon  our- 
selves, or  upon  those  whom  we  love,  is 
not  an  argument  of  weakness,  but  an 
act  of  obedience  to  the  first  law  of  being 
— a  tribute  to  the  value  of  that  life 
which  is  our  Maker's  gift.  The  disregard 
which  some  of  old  affected  to  whatever 
goes  by  the  name  of  evil ;  the  insensi- 
bility of  others,  who  yielded  up  their 
souls  to  the  power  of  fatalism  ;  and  the 
artificial  gaiety,  which  has  occasionally 
played  the  comedian  aboiit  the  dying 
bed  of  '  philosophy,  fiilsely  so  called,* 
are  outrages  upon  decency  and  nature. 
64 


Death  destroys  both  action  and  enjoy- 
ment— mocks  at  wisdom,  strength,  and 
beauty — disarranges  our  plans — robs  us 
of  our  treasure — ^desolates  our  bosoms — 
breaks  our  heartstrings  —  blasts  our 
hopes.  Death  extinguishes  the  glow  of 
kitidness  —  abolishes  the  most  tender 
relations  of  man — severs  him  from  all 
that  he  knows  and  loves — subjects  him 
to  an  ordeal  which  thousands  of  millions 
have  passed,  but  none  can  explain  ;  and 
what  will  be  as  new  to  the  last,  who 
gives  up  the  ghost,  as  it  was  to  murdered 
Abel, — flings  him,  in  fine,  without  any 
avail  from  the  experience  of  others,  into 
a  state  of  untried  being.  No  wonder 
that  nature  trembles  before  it ;  reason 
justifies  the  fear  ;  religion  never  makes 
light  of  it ;  and  he  who  does,  instead  of 
ranking  with  heroes,  can  hardly  deserve 
to  rank  with  a  brute." — Mason. 

Ver.  39.  "  Moreover  your  little  ones 
.  .  .  they  shall  go  in  thither,"  &c. 

A  beautiful  example  of  the  children 
bringing  honour  to  the  parent.  The 
fathers  by  their  sin  brought  disgrace 
upon  their  name.  They  die  in  the  desert. 
The  children  enter  tlie  promised  land. 

A  very  striking  illustration  of  this  is 
found  in  the  reward  of  the  oaken  crown 
among  the  ancient  Romans.  The  civic 
crown  was  the  foundation  of  many 
privileges.  He  who  had  once  obtained 
it,  had  a  right  to  wear  it  always.  When 
he  appeared  at  the  public  spectacles,  the 
senators  rose  up  to  do  him  honour.  He 
was  placed  near  their  bench  ;  and  his 
father,  and  Ins  grandfather  by  the  father's 
side,  7i.'ere  entitled  to  the  same  privilege. 

Ver.  38.  Joshua  became  heir  to  the 
title  and  position  of  Moses,  in  preference 
even  to  his  own  children,  if  he  had  any 
now  living.  {Cf.  this  with  what  Plutarch 
tells  us.  "  It  was  customary  with  the 
Romans  of  that  age  (the  time  of  Corio- 
lanus),  when  they  were  drawn  up  in 
order  of  battle,  and  ready  to  take  up 
their  shields  and  gird  their  garments 
about  them,  to  make  a  nuncupative  will, 
miming  each  his  heir,  in  the  presence  of 
three  or  four  witnesses.") 

Ver.  41.   "  We  have  sinned." 
Thence  :  conscience  conqueror. 


HO  MI  LET  10  COMMENTARY :  DEUTERONOMY. 


(We  supplement  the  Hints  of  the  preceding  Writer  on  Chap.  i.  1-38.) 


Review  of  the  Past. —  Verses  1-5. 

"  Live  on  the  past,"  said  Napoleon  ;  but  the  past  of  his  life  afforded  little 
help  to  him.  Moses  here  reviews  the  past  history  of  Israel  in  its  remarkable 
places  and  conflicts — repeats,  explains,  and  enforces  the  commands  of  God,  and 
reminds  them  of  God's  mercy  to  prompt  them  to  duty. 

I.  It  is  helpful  to  review  the  past.  Tiie  lessons  of  the  past  are  gathered 
not  into  oblivion,  but  to  be  fruitful  in  the  present  and  the  future.  Tiie  histories 
and  events  of  former  times  confirm  our  faith,  and  encourage  us  to  hope  and 
trust  in  God.  1.  In  remarkable  places.  In  the  wilderness,  amid  dearth,  distress, 
and  poverty.  In  the  plain,  well  watered  and  cultivated  spots  of  encampment. 
Against  the  Bed  Sea,  amid  wonders  of  God's  presence  and  power  which  should 
never  be  forgotten.  Life's  journey  not  all  a  barren  desert ;  — there  are  many 
beautiful  scenes  and  fruitful  seasons,  many  deliverances  from  enemies,  and  many 
displays  of  Divine  favour.  2.  In  remarkable  times,  (a)  After  long  delays. 
"  In  the  fortieth  year,  in  the  eleventh  month,"  after  deliverance  from  Egypt. 
The  delay  through  sin,  which  brings  trouble  and  unfitness  for  duty,  (b)  After 
conflicts  and  trials.  Sihon  slain  in  opposing  their  onward  march  (Num.  xxi.  24; 
Deut.  ii.  32).  Og,  king  of  Bashau,  without  provocation  rushed  to  attack,  and 
was  defeated.  By  the  destruction  of  these  kings  God  pledges  to  help  his  people, 
puts  them  under  deep  obligation  to  obey,  and  encourages  them  to  further  effort. 

II.  It  is  needful  to  review  the  past.  From  the  past  we  must  get  our  examples, 
precedents,  and  principles.  The  past  alone  will  interpret  the  present,  and  we 
cannot  get  rid  of  its  influences  and  results.  1.  Our  mental  condition  makes  it 
needful.  The  generation  that  came  out  of  Egypt  had  died.  There  were  many 
children  in  Israel  who  only  knew  a  little  of  God's  law  and  dealings  with  them. 
Hence  the  need  of  repetition.  We  are  children  mentally  and  morally.  God 
teaches  by  past  history.  "  Precept  upon  precept,  precept  upon  precept,"  etc. 
(Isaiah  xxviii.  10).  2.  Our  present  surroundings  make  it  needful.  Israel  was 
surrounded  by  idolatrous  nations,  and  would  be  exposed  to  seductive  influences 
in  the  land  of  Canaan.  We  have  need  to  be  warned  against  worldly  customs 
and  sin's  devices — to  have  the  law  of  God  written  in  our  hearts  (Ps.  cxlvii.  19,  20). 
3.  Our  immediate  future  makes  it  needful.  Israel  was  about  to  go  into  new 
circumstances  of  life  ;  to  become  soldiers,  and  to  cease  to  be  pilgrims.  Their 
strength  was  to  rely  upon  God  and  follow  him.  What  He  had  done  in  the  past 
He  could  do  in  the  future.  He  will  pardon  sin,  deliver  from  danger,  and  give 
rest  and  rewards. 

The  Enforcement  of  Duty. —  Verses  ^-%. 

Long  enough  had  the  Israelites  remained  at  Horeb.  The  end  was  accom- 
plished for  which  they  were  led  thither.  Their  work  was  not  yet  finished;  the 
land  was  not  possessed,  hence  the  command,  "  take  your  juurney  and  go."  Duty 
should  be  the  end  and  aim  of  the  highest  life.  The  greatest  pleasure  is  derived 
from  a  consciousness  of  its  fulfilment.  It  has  sustaining  power  in  life,  and  at 
life's  end,  says  George  Herbert,  it  "  gives  music  at  midnight." 

E  65 


EOMILETIC  COMMENTARY:   DEUTERONOMY. 


I.  Duty  explained.  Moses  benjan  to  declare,  i.e.,  to  explain.  We  must  know 
before  we  can  act.  God  has  not  left  us  to  f,Tope  or  guess  our  way  in  the  dark. 
In  the  Bible  we  have  a  full  revelation  of  God's  will  and  the  path  of  duty  opened 
so  ])lainly  that  "  wayfaring  men  though  fools  shall  not  err  therein."  Nature  and 
Philosophy  are  dim  liglits.  Here  we  have  the  light  of  life,  the  true  light  which 
shineth  unto  every  man  coming  into  the  world, 

II.  Duty  enforced.  When  we  know,  we  are  reluctant  to  do  the  right.  We 
all  know  more  than  we  practice,  and  have  need  of  the  enforcement  of  duty  by 
every  possible  motive.  1.  By  present  needs.  Long  enough  at  rest,  now  rouse 
yourselves  to  work.  We  have  not  to  serve  God  in  retirement,  but  in  publicity. 
Peter  was  not  j^ermitted  to  dwell  on  the  mount,  but  sent  to  confess  and  serve 
Christ  among  men.  Israel  had  now  received  the  Covenant,  been  trained  for  a 
new  social  position,  and  they  must  go  to  their  lawful  sphere  to  adorn  their 
privileges.  2.  By  removing  hindrances  to  its  performance.  The  land  before 
you, ///^.,  before  your  faces.  It  is  accessible ;  you  can  see  it,  and  there  is  no 
difficulty  in  the  way,  but  which  you  may  easily  overcome.  The  promise  and 
the  kindness  of  God  should  be  enough  to  stir  us  up.  3.  By  the  express  command 
of  God.  The  land  was  given  to  their  fathers  by  promise.  They  were  now  trained 
for  it,  and  should  no  longer  delay  in  taking  it.     "  Go  in  and  possess  the  land." 

The  Choice  of  Officers. —  Verses  9-18. 

Israel  had  now  greatly  increased,  and  Moses  felt  the  affairs  too  heavy  for  him 
to  bear  alone.  He  appeals  to  them  as  if  in  a  dying  wish  to  select  men  to  help 
him  to  judge  and  act  as  public  officers.  The  rules  for  the  choice,  and  the 
instructions  as  to  method,  are  worthy  of  the  most  enlightened  ages  of  Christendom. 

I.  The  qualifications  which  they  are  to  possess.  This  is  most  important, 
every  man  is  not  fit  to  be  a  magistrate.  Jethro  knew  this  and  gave  a  four-fold 
qualification.  "  Thou  shalt  provide  out  of  all  the  people  able  men,  such  as  fear 
God,  men  of  truth,  hating  covetousness"  (Ex.  xviii.  21).  These  officers  were  to 
be — 1.  Men  of  intelligence.  "  Wise  men  and  understanding  " — men  of  skill 
and  tact.  Administration  without  wisdom  will  not  be  successful.  Unskilful 
men  holding  the  reigns  of  government  may  be  like  Phseton,  the  son  of  Sol, 
who  insisted  on  driving  the  fiery  steeds  and  sent  horses  and  chariot  spinning 
through  boundless  space.  2.  Men  of  good  repute.  "  Known  among  your  tribes," 
— men  who  had  gained  a  reputation  for  honesty  and  straight-forwardness  in 
daily  life.  3.  Men  who  fear  God.  Those  who  act  for  God  should  not  only 
have  the  confidence  of  the  people,  but  the  Spirit  of  God  in  them.  "Look  ye 
out  among  you  seven  men  of  honest  report,  full  of  the  Holy  Ghost  and  wisdom, 
whom  we  may  appoint  over  this  business." 

II.  The  Spirit  in  which  they  are  to  act.  The  rules  applicable  at  first  to 
the  law  of  Moses,  are  in  spirit  and  letter  fitted  to  guide  all  human  judgments. 
1.  To  hear  patiently.  "  Hear  the  causes."  How  many  hasty,  impulsive  judg- 
ments are  given  without  a  patient  candid  hearing?  "Judge  not  according  to 
appearance,  but  righteous  judgment."  2.  To  judge  impartially.  No  respect 
of  persons  in  judgment.  The  great  and  the  small,  the  orphan  and  friendless, 
the  w^eak  and  the  powerful,  were  to  be  treated  in  justice  and  equit)^  3.  To  act 
fearlessly.  "  Ye  shall  not  be  afraid  of  the  face  of  man."  Lack  of  courage  leads 
to  perversion  of  justice.  "  There  lies  one  who  never  feared  the  face  of  man  "  was 
the  eulogy  on  Knox,  the  reformer.  4.  To  act  under  a  sense  of  responsibility  to 
God.  "  'I'he  judgment  is  God's."  Judges  were  holy  persons,  sitting  in  the  place 
of  God  and  exalted  to  dispense  the  power  of  God.  "  Take  heed  what  ye  do  : 
for  ye  judge  not  for  man,  but  for  the  Lord,  who  is  with  you  in  the  judgment" 
(2  Chrou.  xix.  6). 

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EOMILETIC  COMMENTARY:    DEUTERONOMY. 


III.  The  method  in  which  they  are  installed.  The  people  approved 
of  the  suggestion,  and  acted  upon  it.  "  The  thing  which  thou  hast  spoken  is 
good  for  us  to  do."  1.  They  were  chosen  by  the  people.  "  Take  you  "  (ver.  13). 
Many  say  that  it  is  dangerous  to  extend  the  sufferage — to  invest  power  into  the 
hands  of  the  people.  But  neither  the  Jewish  polity  nor  the  Christian  Church 
teaciies  us  to  ignore  them.  {cf.  Acts  vi.  1-4.)  2.  They  ivere  appointed  by 
Moses.  "I  will  make  them  rulers  over  you."  All  scribes,  superintendents,  and 
chiefs  were  instituted  by  him.  Moses  ratified  the  people's  choice.  3.  They 
were  confirmed  by  the  Spirit  of  God.  The  judgment  was  God's.  The  judges 
were  not  only  respected  by  the  people,  but  aided  by  the  Spirit  of  God.  "  I  will 
take  of  the  spirit  which  is  upon  thee,  and  will  put  it  upon  them  ;  and  they  shall 
bear  the  burden  of  the  people  with  thee."     (Num.  xi.  17.) 


EOMILETIC  HINTS  AND  SUGGESTIONS. 


Vers.  3,  4.  BemarJcable  times  and 
places. 

1.  Reminding  of  past  transgressions. 
2.  Indicating  noble  achievements. 
Sihon  and  Og  slain.  Great  cities 
taken  (Num.  xxi.  33).  "  Who  smote 
great  nations,  and  slew  mighty  kings  " 
(Ps.  cxxxv.  10,  11).  3.  Stiuiulat^ing 
to  noble  efforts.  Og,  a  giant,  friend, 
and  ally  to  Sihon.  Edrei,  the  second 
capital  of  Og,  strongly  fortified,  yet  not- 
withstanding artificial  defence,  natural 
advantage,  and  military  prowess,  taken 
by  Israel  (Deut.  iii.  1).  "Through 
God  we  shall  do  valiantly." 

Ver.  6.  Long  enough.  Needless 
delay.  1.  In  the  world  away  from 
God.  The  place  of  sin,  Satan's  service 
and  misery.  Why  remain  here  ?  God 
invites,  urges  you  to  come  to  Him. 

2.  In  spiritual  bondage  and  perplexity. 
Many  distressed  in  mind,  in  terror  and 
bondage,  under  the  mount,  like  Bun- 
yan's  pilgrim.      Christ   gives   liberty. 

3.  In  present  position  and  attainments. 


Many  children  in  knowledge,  when 
they  ought  to  be  advanced,  mature 
and  fit  to  teach.  Long  enough  in 
idleness  and  present  position.     Go  on. 

Vers.  10,  11.  Spiritual  increase  and 
prosperity.  1.  Spiritual  prosperity  the 
gift  of  God.  God  hath  multiplied  you — 
therefore  fulfilled  His  promise,  dis- 
played His  power  and  grace.  2.  Spiri- 
tual prosperity  promised  by  God.  "As 
He  hath  pi-omised  you."  3.  Spiritual 
prosperity  should  be  sought.  "The 
Lord  make  you  a  thousand  times  more." 

Vers.  9-13.  Ministerial  and  lay 
agency  in  the  Christian  Church,  cf. 
Jethro's  advice  to  Moses  (Ex.  xviii. 
19-23).  1.  Lay  agency  needful. 
Ministers  "  not  able  "  to  overtake  the 
work.  2.  Lay  agency  advantageous. 
It  relieves  from  "burden,"  "cum- 
brance  ;  "  facilitates  business  and  pro- 
motes order.  "Judges  and  officers 
shalt  thou  make  thee  in  all  thy  gates," 
etc.  (Deut.  xvi.  18). 


The  Heavenly  Proposal. —  Verse  21. 


We  may  transfer  what  is  here  said  to  the  Jews  to  ourselves.  Canaan  was 
typical  of  a  better  country — a  heavenly. 

Observe  the  Exhibition.  "  Behold  the  Lord  thy  God  hath  set  the  land  before 
thee."  Where?  In  the  Scriptures  :  not  in  full  developement,  for  it  is  a  glory 
to  be  revealed,  but  in  its  general  nature,  and  in  a  way  adapted  to  our  present 
apprehensions,  and  likely  to  take  hold  of  our  mind.  Hence  many  figures  are 
employed,  all  of  which  aid  our  conceptions,  while  they  fall  short  of  the  subject. 

But  does  God  place  it  before  our  eyes  to  tantalize  us  by  awakening  notice, 
drawing  forth  admiration,  and  exciting  desire  when  the  boon  is  not  within  our 
reach  ? 

67 


IIOMILETIC  COMMENTARY:  DEUTERONOMY. 


Observe  the  command.  "  Go  up  and  possess  it  ns  the  Lord  God  of  thy  fathers 
said  unto  thee."  This  supposes  it  to  be  attainable  :  yea  it  makes  the  attainment 
our  duty.  Missing  it  is  not  only  misery,  but  crime.  We  shall  be  jmnished  for 
neglecting  so  great  salvation.  It  is  our  guilt — tlie  guilt  of  the  vilest  disobedience 
to  the  most  gracious  authority  ;  for  he  not  only  allows,  but  enjoins  us  to  seek 
first  his  kingdom  and  righteousness— and  commands  us  to  believe  on  the  name 
of  his  son  Jesus  Christ.  Are  we  doing  this?  For  He  is  the  way,  and  we  come 
unto  God  by  Him. 

Observe  the  encouragement:  "Fear  not,  neither  be  discouraged."  To  this 
we  are  liable  on  two  accounts.  First,  by  a  sense  of  our  unworthiness.  The 
greatness  of  the  blessedness,  combined  with  a  sense  of  our  desert,  astonishes  the 
mind,  and  makes  hope  seem  like  presumption.  But  everything  is  free,  and 
designed  to  show  the  exceeding  riches  of  His  grace.  We  are  as  welcome  as  we 
are  unworthy,  why,  tlien,  refuse  to  be  comforted  ?  Secondly,  by  a  sense  of  our 
weakness.  Who  is  sufficient  for  the  distance,  the  difficulties,  and  the  dangers? 
The  Jews  were  disn)ayed  at  the  report  of  the  spies.  'J'he  towns  were  walled  up 
to  heaven.  Before  the  Anakims  we  are  but  as  grasshoppers.  The  people  were 
disheartened,  but  said  Caleb,  "Let  us  go  up  at  once  and  possess  it,  for  we  are 
able."  How  did  he  mean?  Without  God?  No.  But  with  Him  as  their 
leader  and  keeper — and  this  He  had  promised.  Has  He  not  said  to  you,  "Fear 
not,  for  I  am  with  thee  ;  be  not  dismayed,  for  I  am  tliy  God  :  I  will  strengthen 
thee,  yea,  I  will  keep  thee."  We  cannot  be  too  sensible  of  our  weakness  ;  but 
let  us  remember  that  His  grace  is  sufficient  for  us.  It  has  been  sufficient  for  all 
gone  before  us.  Jordan  rolled  between  the  Jews.  It  was  overflowing  its  bank 
at  the  time.  But  the  ark  divided  the  waters.  They  went  through  dry  shod, 
and  tlieir  enemies  were  still  as  a  stone  till  they  were  clean  passed  over. — 
From  Jay. 

The  Nature  of  Unbelief. —  Verses  22-40. 

It  was  through  obedience  to  God  that  Canaan  was  to  be  inherited.  But 
many  times  in  their  journey  did  Israel  rebel.  Moses  recapitulates,  but  specially 
mentions  the  open  rebellion  at  Kadesh-barnea,  for  which  they  were  doomed  to 
wander  and  die  in  the  wilderness.  When  they  had  come  to  the  very  borders 
they  hesitated  in  unbelief — proposed  that  men  should  survey  the  land  and 
report.  Moses  approved  and  God  permitted  a  step  which  shows  the  sinful 
nature  and  the  terrible  consequences  of  unbelief.  The  nature  of  unbelief  is 
seen. 

I.  In  contriving  what  is  unneedful.  Why  send  spies  when  they  were  about 
to  enter  the  land  ?  Why  rely  upon  their  own  devices  when  God  had  helped 
them  all  through  their  journey  ?  Why  glance  too  much  into  the  future,  instead 
of  acting  in  present  duty  ?  "  If  you  constantly  malce  the  best  use  of  the  present 
hour,  you  are  sure  to  be  prepared  for  those  wliich  follow,"  says  Fenelon. 

II.  In  relying  more  upon  numbers  than  upon  evidence.  All  brought  the 
fruit  of  the  land.  But  the  peo])le  helieved  the  report  of  the  ten  and  not  the 
two,  ar.d  cried  in  outrageo\is  rebellion  "  Let  us  make  a  captain,  and  rpturn 
into  Egypt  (Neh.  ix.  17).     "  Thou  shalt  not  follow  a  nndtitude  to  do  evil." 

III.  In  misinterpreting  the  Providence  of  God.  "  Because  the  Lord  hated 
us,  he  hath  brought  us  forth  out  of  the  land  of  Egypt."  0,  what  perversion  of 
God's  dealings'  Plad  God  forgotten  His  word?  Did  He  wish  to  "destroy"  and 
not  to  bless  them  ?  But  Avhen  we  measure  God  according  to  our  narrow  views, 
and  read  His  ways  with  an  unbelieving  heart,  we  are  sure  to  err  and  make 
invidious  reflections  upon  his  love. 

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EOMILETIO  COMMENTARY  :  DEUTERONOMY. 


IV-  In  blinding  against  the  help  of  God.  Moses  exhorted  them  not  to  be 
afraid,  for  God  was  with  them  and  would  fight  for  them.  All  was  in  vain 
(vers.  29,  30).  Rebellion  blinds  the  mind,  and  we  can  neitlier  discern  God  in 
the  i^ast  nor  present.  Let  us  not  blame  the  Jews.  We  are  weak  in  faith,  and 
full  of  prudent  inventions  in  personal  and  social  affairs.  We  "  trust  God  when 
we  can  trace  him  " — take  one-sided  views,  and  reproach  God  with  ungrateful 
conduct. 

The  Consequences  of  Unbelief. —  Verses  2^-M). 

God  had  sustained  and  guarded  His  people  in  the  greatest  difficulties.  He 
was  continually  with  them,  but  unbelief  was  followed  by  open  rebellion,  and  the 
Israelites  were,  in  the  righteous  judgment  of  God,  doomed  to  die  in  the  wilder- 
ness. The  consequences  of  unbelief  may  be  seen  in  its  dilferent  steps  of 
development. 

I.  It  creates  positive  disobedience  to  God.  "  In  this  thing  ye  did  not  believ® 
the  Lord  your  God."  Alienation  of  heart  from  God,  leads  to  doubt  and  distrust© 
and  if  we  have  no  love,  no  faith  in  God,  how  can  we  obey  Him?  We  hav; 
witiuii  us  a  sinful,  faithless  heart,  "  an  evil  heart  of  unbelief  in  departing  from 
the  living  God," 

II  It  leads  to  open  rebellion  against  God.  Unbelief  broke  forth  into  mur- 
muring and  open  disorder.  The}''  cast  reproach  and  dishonor  upon  God.  Un- 
belief perverts  the  truth  of  God,  defies  the  authority  of  God  and  despises  the 
threatening  of  God.  "  They  were  disobedient,  and  rebelled  against  Tliee,  and 
cast  Thy  law  behind  their  backs." 

III.  It  rouses  the  anger  of  God.  "  The  Lord  was  angry."  Notwithstanding 
His  great  love,  God  displayed  His  righteous  retribution.  Our  fellow  creatures 
will  defend  their  honour,  human  government  will  uphold  their  authority,  so 
God  must  punish  sin.  '"  How  oft  did  they  provoke  Him  in  the  wilderness 
and  grieve  Him  in  the  desert  ?  " 

IV.  It  excludes  from  the  inheritance  of  God.  Tiiat  unbelieving  generation 
with  two  exceptions,  were  excluded  from  Canaan.  God  sware  in  his  wrach,  and 
the  decision  could  not  be  overturned.  "  They  shall  not  enter  into  i\ly  rest." 
Those  who  disobey  and  persist  in  their  folly  will  be  excluded  from  heaven. 
"Let  us  therefore  fear"  (Heb.  iv.  1). 

Encouragement. —  Verse  38. 

Joshua  was  appointed  to  succeed  Moses,  and  lead  Israel  into  Canaan  {cf.  Num. 
xxvii.  15-23).  His  work  was  difficult,  and  he  would  need  help  and  encourage- 
ment.    The  people  are  exhorted  to  strengthen  and  obey  him. 

I.  The  text  supposes  that  difficulties  will  be  encountered.  In  the  Christian 
life  there  are  many  obstacles.  1.  Vijficulties  made  hy  ourselves.  How  numerous 
these  are.  2.  Difficulties  arising  jrom  the  conduct  of  others.  3.  Difficulties 
expressly  sent  by  God  to  test  His  servants. 

II.  Ihe  text  gives  a  command  to  surmount  these  difficulties.  "  Encourage 
him."  We  should  encourage  our  fellow  Christians.  1.  To  meet  their  trials 
with  patience.    2.  Steadily  to  Jight  till  theij  conquer  them.    3.    'io  profit  by  them. 

III.  The  text  contains  a  lesson  for  every  Christian  preacher  and  teacher. 

"Encourage"- — 1.   The  penitent  sinner.     2.    'ihe  young  believer.     3.     The  well- 
tried  saint. — Adapted  from  J.  W.  Macdonald. 

69 


HOMILETIC  COMMENTARY:   DEUTERONOMY. 


Coming  Near  Yet  Falling  Short. —  Verses  41-46. 

Israel  had  left  Egypt,  endured  toil  and  privation  in  the  wilderness,  and  were 
now  on  the  threshold  of  the  inheritance,  but  failed  in  duty,  and  were  driven 
back  into  the  desert  to  weep  in  vain.  Their  opportunity  was  lost,  and  their 
daring  presumption  ended  in  sad  disgrace.     We  have  here — 

I.  Confession  without  true  penitence,  "  We  have  sinned  against  the  Lord." 
Their  sorrow  was  not  sincere.  It  arose  not  from  a  sense  of  guilt,  but  from  the 
difficulties  and  dangers  into  whicii  they  were  involved.  The  grief  of  Judas  not 
of  Peter.  There  may  be  confession  of  folly  without  true  penitence  ;  resolution 
to  aiiiend  without  renewal  of  heart.  Repentance  often  comes  too  late,  and  avails 
nothing  in  the  sight  of  God. 

II.  Presumption  in  the  garb  of  zeal.  Grieved  at  the  prospect  before  them, 
yet  still  rebellious  and  self-willed,  they  determine  to  "  go  up  and  fight,  according 
to  all  that  the  Lord  our  God  commanded  us."  What  professed  regard  to  God, 
when  all  the  time  they  acted  with  levity.  "  They  presumed  to  go  up  "  (Num. 
xiv.  44).  Their  zeal  sprang  from  a  wrong  feeling,  was  based  on  a  wrong  principle, 
and  led  to  disastrous  results.  "  They  have  a  zeal  of  God,  but  not  according  to 
knowledge." 

III.  Effort  without  Divine  help-  In  spite  of  warning,  and  in  direct  opposition 
to  God's  command  they  went  up,  but  were  driven  before  the  enemy,  who  chased 
and  slew  them  with  the  ferocity  of  furious  bees  disturbed  in  the  liive.  Rashness 
is  not  reliance  ui^on  God.  All  undertakings  in  defiance  of  God's  will — all  efforts 
without  God's  help  will  fail.  Every  godless  endeavour,  every  opposition  to  His 
authority,  will  bring  displeasure  upon  those  who  persist.  Those  who  run  without 
being  sent,  those  who  fight  without  Divine  commission  will  meet  with  awful 
defeat.     Beware,  "  lest  haply  ye  be  found  even  to  fight  against  God," 

HOMILETIC  HINTS  AND  SUGGESTIONS. 

Vers.   19-21.    The  way  to  rest.     1.  xvii.  26).     2.  To  appoint  a  place  of 

Through  the  wilderness,  in  trial,  afiflic-  usefulness.     "  I  have  chosen  you  and 

tion,  and  discipline,  reminding  of  God's  ordained  you"  {lit.  put  you,  set  you  in 

goodness  and  human  ingratitude,    {a),  your   sphere),      John  xv.   16.      3.   To 

Courageously   travelled,      {b).    Under  arrange  events  in  life.     "  Hath  deter- 

Divine  guidance.     2,  By  Divine  com-  mined  the  times  before  appointed  (ar- 

mand.     God  teaches,  leads,  and  helps,  ranged  beforehand),"     Acts  xvii,  26, 
"  God  commanded  us," 

Vers.  34-38.     The  faithful  two.     1. 

Vers.  29-31.  The  confidence  of  faith.  Distinguished  in  their  conduct.  Faith- 

1.  Based  on  past  experience,     {a).    Of  ful,  fearless,  and  Godlike.    Caleb  "  fol- 

God's  help.      "According  to  all   that  lowed  the  Lord  wholly  "  (r/!  Num.  xiv. 

He  did  for  you  in  Egypt."      (6).    Of  24).  Joshua  firm  and  true  amid  general 

God's  goodness.     "The  Lord  thy  God  defection.     "We  must,  in  a  course  of 

bare  thee."     2.  Assured  of  safety  for  obedience  to  God's  will,  and  of  service 

the  future.     "  Dread  not,  neither   be  to  His  honour,"  says  Matthew  Henry, 

afraid."  "follow  Him  universally,  without  divi- 
ding ;  njiriyhtly,  without  tlissembling  ; 

Vers.  32,  33.   God  a  Pioneer,  going  cheerfully,    without    disputing  ;    and 

before  us  in  life.      1.    To  appoint  a  constantly,  without  declining  ;  and  this 

locality  for  residence.     As  he  searched  is  following  the  Lord  fully."     2.  Dis- 

out  the  land  of  Canaan,  so  now  He  tinguished  in  their  rewards.     Caleb  in 

fixes  "  the  bounds  of  habitation  "  (Acts  the  ranks  of  the  people  was  spared  to 
70 


HOMILETIC  COMMENTARY:  DEUTERONOMY. 


enter  the  land  which  his  seed  possessed 
{cf.  Num.  xiv.  2).  Joshua,  a  servant 
of  Moses,  was  chosen  to  succeed  him 
and  lead  Israel  into  Canaan.  "  Many 
are  called,  but  few  chosen." 

Ver.  39.  Little  ones  cared  for.  1. 
Delivered  from  anticipated  evils. 
"  Which  ye  said  should  be  a  prey." 
2.  Rewarded  with  unexpected  good. 
"  They  shall  go  in  thither." 

Vers.  40-42.  The  battle  is  the  Lord's 


1,  Then  do  not  fight  without  his 
presence.  "  If  thy  presence  go  not 
with  me,  carry  us  not  up  hence."  2. 
Do  not  enlist  without  his  .call.  "Lo, 
we  be  here  and  will  go  up  ;  "  but  God 
had  not  called  them  there.  God  had 
said,  "go  not  up,  neither  fight,  for  I 
am  not  among  you."  3.  To  rush  into 
any  undertaking  without  God  will  end 
in  defeat.  Presumption  is  not  faith, 
resistance  to  God  is  open  defiance  of 
His  providence  and  will.  "  Woe  unto 
him  that  striveth  with  his  maker." 


ILLUSTRATIONS  TO  CHAPTER  L 


Ver.  41.  We  have  sinned.  See  how 
the  works  of  darkness  must  needs  come 
to  light.  God  will  have  sinners  to  be 
their  own  detectors.  The  inward  evi- 
dence of  guilty  conscience  shall  not 
sufiice ;  their  tongue  shall  tell  it  out, 
and,  ex  ore  tuo,  their  own  mouths  shall 
sentence  them.  {Dr.  Richard  Gierke.) 
Presumption. —  We  will  go  ttp.  For  a 
creature  to  oppose  is  for  briars  and 
thorns  to  do  battle  against  fire.  Pha- 
raoh never  appeared  nearer  his  object 
than  when  he  met  with  destruction. 
— Bobinson. 

Ver.  43.    Rebelled.    Sin  against  God, 


as  He  is  Almighty,  is  the  excess  of 
madness  and  folly  ;  but  as  He  is  most 
kind  and  merciful,  it  is  the  basest  in- 
gratitude. The  greater  His  goodness, 
the  greater  is  our  guilt  if  we  be  un- 
dutitul  servants,  and  the  greater  will 
be  our  punishment. — Jortin. 

Ver.  46.  Abode  many  days.  All 
attempts  to  urge  men  forward,  even  in 
the  right  path,  beyond  the  measure 
of  their  light,  are  impracticable,  and 
unlawful  if  they  were  practicable  ; 
augment  their  light,  conciliate  their 
afiections,  and  they  will  follow  of  their 
own  accord. — Robert  Hall. 


CHAPTER  11. 

Critical  Notes.— 1.  The  story  continued.  After  the  unsuccessful  attack,  Israel  broke  up 
emcampment  at  Kadesh.  Many  days,  i.e.,  many  years  in  a  nomadic  life,  wandering  in  various 
directions  from  place  to  place,  according  to  pasturage  and  water.  Details  are  not  mentioned, 
because  not  required. 

2.  This  command  relates  to  the  journey  from  Kadesh  to  Mount  Hor  (Num.  xx.  22  ;  xxxiii.  37), 
and  directs  their  march  round  the  south  extremity  of  Mount  Seir,  so  as  to  "compass  the  laud  of 
Edom  "  (Jud.  xi.  18  ;  Num.  xxi.  4),  and  so  northwards  towards  the  Arnon,  i.e.,  "  by  the  way 
of  the  wilderness  of  Moab  (ver.  8).  This  circuitous  path  was  followed  because  of  the  refusal 
of  the  Edomites  to  allow  the  people  to  pass  through  their  territory  "  (Speak.  Com.). 

4.  Afraid.  They  repelled  approach  from  western  frontier  ;  now  they  fear  Israel  coming  round 
on  the  weak  side  (Ex.  xv.   15). 

5.  Meddle  not,  lit,  excite  not  yourselves  against  them.  They  were  not  to  war,  nor  injure 
them  in  property  nor  persons.  Originally  the  relation  between  the  two  people  was  fraternal, 
and  God  had  granted  Mount  Seir  to  Esau. 

6.  Buy  water,  lit.,  dig  water  ;  perhaps  purchased  permission  to  dig  wells  for  water. 

7.  Blessed  thee.  Israel  had  means  to  buy  provisions,  and  should  not  therefore  be  guilty  of 
fraud  or  violence. 

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EOMILETIC  COMMENTARY:   DEUTERONOMY. 


8.  Elath  (tress.),  cf.,  1  Kings  ix.  26,  now  called  Akaba,  on  the  route  of  annual  pilgrimage 
from  Cairo  to  Mecca.  Ez-gaber,  cf.  Num.  xxxiii.  .35  (backbone  of  a  man  ;  so  called,  probably, 
from  rugged  rocks  iu  its  vicinity).     A  seaport  near  Elath,  cf.  1  Kings  ix.  26  ;  2  Cliron.  xx.  36. 

9.  Kcabites  and  Ammonites  (ver.  19)  descended  from  Lot,  and  like  Edomites,  kiusmen  of 
Israelites. 

10-12.  Ethnographical  notices  concerning  earlier  inhabitants  of  these  lands.  Emim,  i.e., 
frightful,  terriljfe  to  the  Moabites.     Anakim,  cf.  Num.  xiii.  32.     Horims,  Gen.  xiv.  5. 

13.  Connected  with  ver.  9.  Zered,  the  boundary  line  between  Edom  and  ISIoab,  crossed 
thirty-eight  5'ears  after  the  doom  pronounced  upon  them  at  Kadesh. 

14.  Sware,  Num.  xiv.  28,  29. 

15.  Destroy  not  by  natural  causes,  but  by  terrors  (Ex.  xiv.  24)  and  judgments  (Num.  xvi.  35  ; 
xvii.  14). 

16-19.  Advance  into  the  country  of  Moabites,  but  Israel  not  to  meddle  with  them,  for  God 
would  give  them  nothing  of  their  land. 

20-22.  For  confirmation,  ethnographical  notices  introduced  again.  Zam,  from  zamam,  to  hum, 
a  humming  or  roaring  people  ;  probably  the  Zuzim  (Gen.  xiv.  5). 

23.  Avims,  the  Avites  (Josh.  xiii.  3),  possibly  connected  with  Ava,  2  Kings  xvii.  24 
(Speak.  Com.) 

24.  Command  to  possess  the  land  of  Sihon. 

25.  Be  in  anguish,  lit.,  writhe  in  pain  (Is.  xiii.  8). 

26-29.  Moses  sent  a  peaceful  messengei-,  to  jsrove  to  the  Amorites  th.at  they  brought  punish- 
ment upon  themselves. 

30.  Hardened,  lit.,  sharpened  his  heart  by  keen  resolution.  No  direct  influence  from 
God  imparted.     Sihon  was  permitted  like  Pharaoh  to  piirsue  his  own  course. 

32-37.  cf.  Num.  xxi.  23-26.  "  A  war  of  extermination,  in  which  all  towns  were  laid  under 
the  ban  (see  Lev.  xxvii.  29),  i.e.,  the  whole  of  the  population  of  men,  women,  and  children,  were 
put  to  death,  and  only  the  flocks  and  herds  and  material  i^ossessions  Mere  taken  by  the 
conquerors  as  prey." — Keil. 


Turned  Back  and  Delayed. —  Verses  1-3. 

In  this  chapter  Moses  reviews  the  history  of  Israel,  and  narrates  the  journey 
from  Kadesh  to  the  frontier  of  the  Amorites.  He  is  silent  about  many  things, 
but  glances  at  God's  goodness  to  the  end  of  their  wandering.  Israel  had  been 
turned  back,  and  "entrance  into  Canaan  delayed. 

I.  God's  purpose  is  sometimes  delayed  in  its  fulfilment.  God  liad  purposed 
and  promised  that  the  land  should  be  given  to  Israel,  but  they  had  come  short 
of  it.  Their  unbelief  and  rebellion  had  delayed  the  i'ultilnient  of  this  design. 
Thus  by  our  sins  we  may  be  driven  away  from  our  destiny,  and  hinder  the  work 
of  God.  "  Ye  shall  know  my  breach  (Hi.,  removal,  withlioldiug)  of  promise." 
(Num.  xiv.  34.) 

II.  Human  discipline  is  secured  by  this  delay.  We  cannot  always  see 
what  ends  God  has  iu  view,  but  lie  brings  good  out  of  evil,  and  light  from 
darkness.  Two  things  we  learn  from  this  delay.  1.  Israel  v:as  prepared  for 
the  inheritance.  Men  are  often  unfit  for  duty  and  destiny.  Hasty  preparation 
will  be  a  curse  and  not  a  blessing.  In  the  wilderness  Israel  was  organised  into 
a  nation,  received  laws  and  learned  obedience.  Solitude,  delay,  and  affliction 
are  salutary,  and  discipline  for  life's  end  and  reward.  "  How  unsearchable  are 
His  judgments,  and  His  ways  past  finding  out."  2.  The  Canaanites  had 
forfeited  the  inheritance.  Their  opportunities  were  almost  gone,  and  their  day 
of  grace  over.  They  had  ripened  themselves  for  their  doom.  No  overtures  of 
peace  were  offered  them.  Their  land  was  taken  from  them,  and  as  an  al)Solute 
sovereign  gilt  bestowed  upon  Israel.  Solemn  thought,  men  may  sin  away  their 
day  of  salvation.     (Lev.  xix.  42.) 

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EOMILETIC  COMMENTARY :  DEUTERONOMY. 


III.  When  men  are  prepared  by  discipline,  God's  purpose  is  realised 
through  them.  God's  design  is  not  forgotten  nor  frustrated,  though  often 
delayed.  If  some  do  not,  others  are  taught  to  accomplish  it.  David  may  not, 
but  Solomon  builds  a  house  for  God.  God's  purposes  comprehend  all  agencies 
and  all  events.  Change  of  method  does  not  indicate  change  of  design.  "  For 
He  perfornieth  the  thing  that  is  appointed  for  me,  and  manj^  such  things  are 
with  Him." 


Israel's  Charge  Concerning  Esau  and  Moab. —  Verses  4-9. 

It  appears  from  Num.  xx.  18-20  that  the  Edomites  were  prepared  to  resist 
Israel's  passage  through  their  land.  But  the  country  was  not  invaded,  and  the 
Edomites  did  not  attack  nor  hinder  them  in  their  journey.  The  Israelites  are 
forbidden  to  meddle  with  these  nations,  for  their  lands  were  given  them  ;  to 
remember  their  blood  relationship,  and  to  deal  kindly  and  justly  with  them. 
From  this  charge  learn — 

I.  Iv'atnral  advantage  is  no  ground  for  strife.  The  Israelites  were  now 
strong  in  number  and  wealth.  God  was  with  them,  and  terror  fell  upon  their 
enemies.  "They  shall  be  afraid  of  you."  But  they  v.'ere  not  to  take  advantage 
of  prevalent  fear  and  weak  opponents.  The  strong  must  help  and  not  oppress 
the  weak.  Eight  and  not  might  must  rule.  We  are  not  to  despise  others 
because  we  are  stronger  than  they  in  body  and  mind.  Great  nations  should  not 
invade  and  destroy  small  ones.  Aggressive  war  may  defeat  its  end,  and  ruin 
those  who  engage  in  it.     "  Scatter  thou  the  people  that  delight  in  war." 

II.  Natural  brotherhood  is  a  ground  for  social  intercourse.  Israel,  Edom, 
and  Moab,  were  kinspeople.  "  Our  brethren  the  cluldreu  of  Esau."  All  nations 
are  made  of  one  blood,  bound  by  natural  affinity,  and  mutually  dependent. 
Trade,  commerce,  and  international  treaties,  promote  the  good  feeling  and 
develop  the  resources  of  nations.  Israel  must  not  war,  but  trade.  Their 
social  intercourse  must  be  straight-forward  and  honourable — not  in  jealousy, 
but  in  love — not  as  strangers,  but  as  brethren.  "Honour  all  men,  love  the 
brotherhood." 

III.  God's  gifts  to  others  are  no  reason  for  dissatisfaction  with  our  own. 
"  I  will  not  give  thee  of  their  land,"  ver.  8,  "  because  I  have  given  Mount  Seir 
unto  Es;iu  for  a  possession,"  ver  4.  God  has  apportioned  to  men  and  nations 
their  position.  They  are  to  be  grateful  and  content,  and  not  to  touch  possessions 
which  do  not  belong  to  them.  Covet  no  man's  houses  or  land,  envy  no  person's 
influence  and  position.  Be  content  with  your  own  lot — it  might  have  been 
worse — improve  your  own  gifts.  The  desire  of  something  unpossessed  is  a  greater 
source  of  misery  than  positive  pain  or  actual  destitution.  Solon  asked  by 
Croesus,  "Who  was  the  happiest  man  ? "  referred  to  a  poor  cottager  of  Greece, 
who  never  desired  greater  wealth  or  a  better  condition  than  he  possessed. 

IV.  God's  goodness  in  the  past  is  an  encouragement  for  future  blessings. 
"The  Lord  tli}^  God  hath  been  with  thee,  thou  hast  lacked  nothing."  God  had 
blessed  Israel  with  abundance  and  they  had  no  need  to  beg  nor  steal.  His 
continued  presence  should  prevent  us  from  resorting  to  fraud  or  violence  to 
supply  our  wants.  We  have  God's  all  sufficient  providence  to  depend  upon, 
and  should  therefore  live  by  faith  and  constant  obedience.  Oiir  wants  are 
known  and  our  supplies  are  promised  {cf.  Deut.  viii.  2,  3,  15,  16).  Carking 
anxiety  preys  upon  temper,  s])irits,  and  health  ;  leads  to  envy,  selfishness,  and 
unbelief;  and  acts  like  the  vulture  feeding  upon  the  vitals  of  Prometheus  while 
chained  to  the  rock.     "  Take  no  thought  for  the  morrow." 

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HOMILETIC  COMMENTARY:  DEUTERONOMT. 


God's  Care  for  Human  Life. —  Verse  7. 

He  hioweth  thy  walking.  God  is  omniscient  and  knows  all  things.  But  this 
knowledge  is  not  mere  notice,  but  intimate  acquaintance  with  every  step  and 
circunistance  of  life  ;  a  fatherly  eare  and  regard  for  men.  We  learn  therefore 
from  this  verse — 

I.  Human  life  is  under  divine  control.  This  knowing  comprehends  purpose, 
presence,  and  providential  guidance.  1.  In  preventing  tvrong.  Israel  were 
prevented  from  entering  Canaan  when  determined  to  go  in  defiance  of  God's 
command.  A  rebellious  self-will  leads  men  to  misery  and  destruction,  but  a 
merciful  providence  checks  their  folly.  2.  In  disposing  to  right.  Israel's  proud 
will  was  conquered,  and  they  were  led  back  into  the  wilderness.  They  were 
humbleil  and  taught  to  obey  and  depend  upon  God.  We  are  prevented  from 
sin  "  and  made  willing  "  to  serve  in  "  the  day  of  God's  power," 

II.  Human  life  is  measured  by  Divine  purpose.  The  journey  in  the  desert 
is  a  type  of  our  life  in  the  world.  God  fixed  the  time — "  these  forty  years." 
So  human  life  is  measured  in  its  length.  It  is  not  a  matter  of  chance  or  inflexible 
law,  but  an  object  of  Divine  purpose.  So  many  days,  months,  years,  and  no 
more.  "  Tlie  measure  of  my  days."  "  Man's  life,"  says  Mt.  Henry,  "  is  no 
more  governed  by  the  stoic's  blind  fate,  than  by  the  Epicursen's  blind  fortune." 
"His  days  are  determined,  the  number  of  his  months  are  with  thee." 

III.  Human  life  is  an  object  of  Divine  care.  Whatever  God  makes  He 
sustains.  Plunuin  life.  Christian  life,  is  especially  dear  to  Him.  1.  In  our 
journeys.  "Thy  walking."  Temporally  and  spiritually  the  steps  of  a  good 
man  are  ordered  (formed,  prepared)  by  the  Lord  (Fs.  xxxvii.  23).  God  keeps  an 
exact  account,  and  notes  every  incident  of  our  life.  "  Thou  tellest  (takest  note 
of)  my  wanderings  "  (Ps.  Ivi.  8).  2.  In  our  ivorks.  "  In  all  the  works  of  thy 
hand."  Flocks  and  herds  had  increased  (Num.  xxxii.  1).  Israel  had  gained 
wealth  in  trafficking  with  the  tribes,  and  in  cultivating  the  soil  of  the  desert. 
There  can  be  no  prosperity  or  increase  in  labour  without  God's  blessing.  "The 
blessing  of  the  Lord  it  maketh  rich."  3.  In  our  tvants.  "  Thou  hast  lacked 
nothing."  God  had  been  their  leader  and  protector,  chosen  places  of  rest  and 
supplied  their  varied  wants.  Their  clothes  decayed  not,  and  their  shoes  wore 
not  away  (Deut.  xxix.  5).  He  knows  our  wants  and  wishes,  temporal  and 
spiritual,  and  can  sustain  us  through  life.  "Yea,  forty  years  didst  thou  sustain 
them  in  the  wilderness,  so  that  they  lacked  nothing."  If  God  knows,  measures 
and  controls  our  pilgrimage  on  earth.  1.  Learn  dependence  on  Him.  2.  Submit 
to  Him.     3.  Seek  His  guidance  and  presence. 

HOMILETIC  HINTS  AND  SUGGESTIONS. 

Vers.  1-4.    God  the  Leader  of  His  t/ie  presence   of  those    who  fear  us. 

people.     Resting  where  they  encamp,  When  men  are  an  easy  prey  to  us  we 

going  with  them  in  their  journey,  com-  are  ready  to  take  advantage.     But  we 

manding  and  directing  in  their  march  must  be  cautious,  and  keep  strict  con- 

and  social  intercourse.  trol  over  our  spirit  and  actions. 

Ver.  4.   Take  ye  good  heed  to  your-  Ver.  7.    God's  continued  mercies  to 

selves.      Self-control   needed.      1.    In  us.     That  we  may  see  that  God's  care 

prosperity.     Israel  wonderfully  blessed  was  not  exclusively  confined  to  Israel, 

in  strength  and  numbers,  but  must  not  we  will  show — I.   What  mercies  have 

become  selfish  and  tyrannical.     2.  In  been   vouchsafed    to  us    during    the 
74 


HOMILETIO  COMMENTARY :  DEUTERONOMY. 


whole  period  of  our  sojourning  in  this  us.    If  we  look  at  Israel  they  will  serve 

wilderness.     In  relation  to — 1.   Tern-  to  show  us.     1.  How  great  our  provo- 

poral   concerns :    the   necessities   and  cations  towards   God   have  been.     2. 

luxuries  of  life ;    2.   The  concerns  of  How  entirely  we  have  been  under  the 

the  soul.      II.    Under   what   circum-  influence  of  unbelief — C.Simeon,M.A. 
stances  they  have  been  continued  to 


The  Vicissitudes  of  Nations. —  Verses  10-12;  20-23. 

The  mention  of  the  Moabites  gives  occasion  for  the  interpolation  of  remarks 
concerns  the  earliest  inhabitants  of  these  countries.  From  what  we  read  of 
these  nations  in  this  and  other  places,  we  trace  the  providence  and  purpose  of 
God  in  history. 

I.  God  has  made  Nations  to  differ  in  their  character  and  habits  of  life. 
The  names  of  these  people  are  instructive.  The  tJuims  were  considered  by  the 
Moabites  to  be  terrible  ;  men  of  gigantic  stature  and  tierce  manners.  'Ihe  Horim 
appear  to  be  dwellers  in  caves,  wiiich  abound  in  the  Edomite  range.  Their 
origin  is  not  known  {cf.  Gen.  xiv.  6  ;  xxxvi.  20).  The  Zamzummims,  verse  20, 
a  bullying  presumptuous  baud  of  Rephaim ;  Gen.  xiv.  5,  were  another  giant 
tribe.  2he  Avim  dwelt  in  villages  (farms)  south-west  of  Canaan,  and  were  a 
pastoral  people.  The  Captorims  sprang  from  Caphtor  (Gen.  x.  14),  and  were 
immigrants,  like  the  Israelites.  Thus  some  nations  are  physically  strong  and 
numerous,  and  others  few  and  weak  ;  some  blessed  with  natural  and  others  with 
spiritual  advantages.  The  climate  and  products,  the  language  and  diversities 
of  nations  display  the  wisdom  and  goodness  of  God. 

II.  God  displaces  some  nations  to  fix  others.  God  permitted  the  children 
of  Esau  to  drive  out  the  Horims  ;  Moab  to  subdue  the  Eiuins  ;  and  the  Caphto- 
rims  to  dislodge  the  Avims.  Wars  of  conquests,  changes  of  dynasties,  and 
revolutions  of  history  are  under  Divine  control,  and  work  out  Divine  purposes. 
The  same  law  appears  in  the  formation  and  governmeut  of  the  earth,  and  in 
the  progress  of  Christianity.  "  This  is  so  often  repeated,  to  possess  the  minds 
of  the  Israelites  with  a  sense  of  God's  providence,  which  rules  everywhere  ; 
displacing  one  people  and  settling  another  in  their  stead,  and  fixing  their  bounds 
also,  which  they  shall  not  pass  without  leave  "  {Patrick).  "  He  putteth  down 
one,  and  setteth  up  another." 

III.  God  in  the  history  of  nations  teaches  many  lessons.  If  the  providence 
of  God  is  seen  in  the  settlement  of  nations,  it  is  not  by  chance  or  accident  that 
they  are  what  and  where  they  are.  Learn — 1.  That  all  our  possessions  are  the 
gifts  of  God.  Whatever  be  the  skill  and  valour  by  which  they  were  gained,  in 
some  mysterious  manner  they  come  from  Him,  The  lands  of  Edom,  Moab,  and 
Amnion  are  said  to  be  given  by  God.  Canaan  was  not  acquired  by  the  valour 
of  Israel,  but  by  the  will  of  God.  2.  That  all  our  possessions  are  uncertain  in 
their  tenure.  If  nations  can  be  deprived  of  their  territories,  kings  of  their  thrones, 
and  families  of  their  inheritance  :  What  hold  have  we  of  earthly  fortunes  ? 
Why  may  we  not  be  deprived  of  our  place  and  power  ?  Let  us  take  heed  lest 
we  forfeit  our  blessings,  lest  God  "  take  us  away  and  pluck  us  out  of  our  dwel- 
ling place." 

"  What  exhibitions  various  hath  the  world 
Wituess'd  of  mutability  in  all 
That  we  account  most  durable  below  ! 
Change  is  the  diet  on  which  all  subsist ; 
Created  changeable,  and  change  at  last 
Destroys  them." — Coivper, 

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nOMILETIC  COMMENTARY:  DEUTERONOMY. 


Men  of  War  Consumed. —  Verses  14,  15. 

The  outbreak  at  Kadesli  at  the  false  report  of  tlie  spies  was  only  the  filling  up 
of  the  measure  of  Israel's  iniquit)^  That  generation  was  not  wholly  given  up  to 
idolatry,  hiit  they  had  displayed  a  fearful  amount  of  rebellion  in  the  desert,  only 
hinted  at  in  this  history,  but  truly  described  in  other  places.  (Ezek.  20,  25,  26  ; 
Amos  V.  25,  27  ;  Acts  vii.  42.)  For  this  great  wickedness  "  the  men  of  war," 
those  able  to  war,  the  responsible  transgressors  were  doomed  to  perish  in  the 
desert  by  special  judgments  of  God. 

I.  The  cause  of  this  consumption.  By  their  long  and  open  revolt,  Israel  had 
provoked  the  wrath  of  God.  In  his  displeasure  they  were  punished  and  buried 
in  the  wilderness.  Wickedness  of  any  kind  is  most  unprotitable,  often  brings 
down  the  judgments  of  God  and  shortens  human  life.  "With  whom  was  He 
grieved  forty  years  ?  was  it  not  with  them  that  had  sinned,  whose  carcases  fell 
in  the  wilderness  ?  " 

II.  The  method  of  this  consumption.  Their  unbelief  made  this  "  a  day  of 
provocation  in  the  wilderness"  and  their  punishment  was  most  exemplary. 
1.  It  was  a  teri'ible  consumption.  "  I  will  smite  them  with  the  pestilence  and 
disinherit  them."  2.  It  was  a  complete  destruction.  With  two  exceptions  the 
whole  generation  were  blotted  out  of  existence.  3.  This  was  designedly  carried 
out.  "  When  all  the  men  of  war  were  consumed  and  dead,"  then  and  not  before 
•were  they  permitted  to  invade  the  land  and  conquer  its  inhabitants.  God  can 
do  without  the  greatest  warriors.  In  his  cause  faith  is  more  needful  thau 
numbers.  This  gives  courage  and  make  children  heroes.  God  designs  to  give 
success,  by  removing  the  wise  and  the  mighty  and  causing  us  to  look  to  Him 
alone.  "  To  whom  sware  he  that  they  should  not  enter  into  His  rest,  but  to 
them  that  believed  not." 

Israel's  Charge  concerning  the  Ammonites. —  Verses  16-19. 

After  the  death  of  the  generation  that  had  sinned  the  people  were  to  cross 
the  border  of  Moab  and  advance  into  Canaan.  To  the  east  of  Moab  was  the 
country  of  the  Ammonites,  but  Israel  was  not  to  touch  them,  for  God  had 
bestowed  upon  them  possessions  which  must  be  held  sacred.  From  this  charge 
■we  learn — 

I.  The  honour  God  puts  upon  His  word.  "  I  have  given  it  unto  the  children 
of  Lot  for  a  possession."  God  never  breaks  His  word,  nor  changes  His  purpose. 
Amnion  did  not  belong  to  the  chosen  people,  but  God  guaranteed  them  certain 
temporal  advantages.  He  is  faithful  in  His  dealings  witli  them,  and  others 
must  be  taught  to  recognise  this  faitiifulness.  "I  am  the  Lord ;  I  will  speak, 
and  the  vvord  that  I  shall  sjieak  shall  come  to  pass." 

II.  The  sacredness  of  human  rights.  "Tiie  Most  High  divided  to  the 
nations  their  inheritance,"  and  what  is  assigned  to  them  by  right  belongs  to 
them.  It  is  our  duty  to  respect  national  rights  and  national  territories,  and 
never  wrong  men  by  force  or  fraud.  They  may  insult  and  seek  to  do  us 
misciiief,  as  Moab  sought  to  ruin  Israel  (Num.  xxii.  6),  but  we  are  not  to 
retaliate,  nor  meddle  with  their  possessions.  "  He  that  studieth  revenge 
keepeth  his  wounds  open." — Bacon. 

III.  The  blessings  derived  by  children  from  their  ancestors.  The 
Ammonites  are  called  "  the  children  of  Lot,"  a  righteous  ancestor.  We  have 
power  to  be  of  service  to  our  offspring,  and  ]mt  succeeding  generations  under 
obligation.  "Children  often  fare  the  better  in  this  world  for  the  \neiy  of  their 
ancestors;"  says  Math.  Henry,  "The  seed  of  the  upright,  though  they 
degenerate,  yet  are  blessed  with  "temporal  good  things." 

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EOMILETIC  COMMENTARY:   DEUTERONOMY. 


The  First  War. —  Verses  24,  25. 

Israel  ceased  to  merldle  with  some  nations  and  thus  practised  self-denial  and 
obedience.  Now  God  gives  them  commission  to  begin  the  war,  and  promises 
them  success  over  Sihon,  king  of  Heshbou,  If  we  wrong  not  others,  God  will 
ever  right  us. 

I.  Israel  must  co-operate  with  God  to  attain  thy  victory.  God  purposed  to 
give  Sihon  into  their  hands,  but  they  must  "  contend  with  him  in  battle."  God's 
promise  does  not  exclude  human  effort.  It  should  stimulate  and  encourage  it. 
To  secure  the  fulfilment  of  the  pledge,  we  must  "  rise  up  "  from  idleness  and 
doubt.  God  has  promised  to  give  us  daily  bread,  a  regular  harvest,  and  spiritual 
conquest  in  His  service  ;  but  we  have  to  pray  and  fight. 

II.  God  will  help  and  encourage  Israel  when  they  begin  the  contest.  No 
longer  must  they  wait  or  hesitate.  They  must  take  the  journey,  pass  over  the 
river,  begin  the  war.  1.  The  enem]]  is  dispirited.  They  trembled  in  fear, 
were  bereft  of  strength,  and  were  ready  to  melt  away  before  the  victorious  nation. 
"  Their  heart  melted,  neither  was  there  spirit  in  them  any  more,  because  of  the 
children  of  Israel  "  Jos.  v.  1.  2.  God  begins  the  ivork,  and  they  have  only  to 
carry  it  on.  "  Begin  to  possess  it,"  for  "  this  day  will  I  begin."  God's  people 
must  follow  their  Commander  in  courage  and  confidence.  Fear,  inactivity,  and 
cowardliness  may  lose  the  day.  Success  often  depends  upon  the  vigour  of  the 
onset.  "  The  first  stroke  is  half  the  battle."  This  was  seen  at  the  battle  of 
Cressy,  in  King  Alfred's  attack  upon  the  Danes,  and  in  Israel's  conflict  with 
Sihon.     "  Only  be  thou  valiant  for  me,  and  fight  the  Lord's  battles." 

The  Destruction  of  Sihon. —  Verses  2Q>-2>1 . 

The  kingdom  of  Sihon  formed  no  part  of  the  land  promised  to  the  seed  of 
Abraham.  Moses  desired  to  pass  through  peaceably,  and  sent  messengers  to 
request  this,  but  the  king  rejected  the  proposal,  met  Israel  with  hostility,  and 
brought  ruin  upon  his  people  and  country. 

I.  An  example  of  human  folly.  A  respectful  and  pacific  message  was 
rejected  {cf.  Num.  xxi.  21,  22).  Israel  was  not  permitted  to  pass  through  tlie 
"high  way"  quietly,  and  pay  for  what  provisions  they  wanted,  but  Sihon  made 
a  bold  and  unprovoked  attack,  and  was  utterly  defeated.  What  folly  to  be 
obstinate  in  wrong  doing,  to  oppose  might  against  right,  and  bring  on  self- 
destruction  !  How  often  are  men  found  self-willed,  casting  off  all  restraint, 
forgetting  their  opportunities,  and  ripening  themselves  for  judgment  by  abusing 
their  mercies ! 

II.  An  illustration  of  spiritual  law.  "  God  hardened  his  spirit,  and  made 
his  heart  obstinate."  Not  by  evil  influence,  but  by  permitting  him  to  carry  out 
his  own  will,  and  to  remain  in  circumstances  fitted  to  soften  rather  than  to 
harden.  This  effect  results  from  a  law  which  we  see  in  o))eration  every  day  in 
our  moral  nature.  Sin  blinds  the  mind,  and  alienates  the  affections.  Indul- 
gence in  self-will  corrupts  and  hardens  the  heart.  Wiien  men  resist  the  truth, 
and  ward  off  a])peals  of  conscience — when  they  are  obstinate  and  invincible  in 
sin — then  a  process  of  liardening  goes  on.  They  have  less  struggle,  less  com- 
punction, and  less  feeling.  And  as  the  same  sun  melts  one  substance  and 
hardens  another,  so  the  gospel  subdues  one  heart  and  indirectly  hardens  another 
— becomes  the  savour  of  life  to  one  and  the  savour  of  death  to  another. 
Pharaoh  grew  more  stubborn,  and  rushed  madly  to  his  ruin.  Ahab  despised 
reproof  until  "  the  bow  "  received  its  commission.      "  He  that  being  often 

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HOMILETIC  COMMENTARY:  DEUTERONOMY. 


reproved  (a  man  of  reproof,  marg.)   liardenetli  liis  neck,  shall  suddenly  be 
destroyed,  and  that  without  remedy"  (Prov.  xxix.  1). 

III.  An  evidence  of  a  retributive  Providence.  This  law  is  a  mysterious 
operation  of  God  in  tlie  moral  government  of  the  world.  God  hardened  Sihon 
"  that  He  might  deliver  him"  up.  The  guilt  of  the  Amorites  was  grea-t,  ready 
for  judicial  punishment.  If  they  gained  their  territory  by  violence  and 
bloodshed — if  they  forced  their  way  into  Gilead  and  Bashan,  then  they  were 
repaid  ;  for  as  they  measured  to  others  it  was  measured  to  them.  But  a 
natural  course  of  sin  against  spiritual  laws  and  unseen  forces  will  bring 
retributive  justice.  In  this  world  we  have  awful  examples,  predictions,  and 
precursors  of  the  judgment  to  come. 

"  Oh  !  blind  to  truth  and  God's  whole  scheme  below, 
Who  fancy  bliss  to  vice,  to  virtue  woe." — Pope. 

The  Victory  of  Jaiiaz. —  Verses  32-35. 

Jahaz  was  a  memorable  place — a  city  of  Moab,  afterwards  assigned  to  the 
tribe  of  Reuben  and  given  to  the  priests  (Jos.  xiii.  18  ;  1  Chrou.  vi.  33  ; 
Is.  XV.  4).     Here  Israel  fought  a  battle  and  gained  the  victory. 

I.  The  victory  was  gained  in  self-defence.  Israel  could  only  reach  Canaan 
through  the  lands  of  Sihon.  All  reasonable  demands  had  been  rejected.  They 
were  hindered  in  seeking  their  natural  rights,  and  provoked  to  war  by  a  needless 
attack.  A  righteous  cause  gives  courage,  and  inspires  hope  of  victory  in 
the  conflict. 

II.  The  victory  was  secured  by  Divine  help.  "  The  Lord  our  God  delivered 
him  before  ns."  With  God  with  us  we  shall  always  win,  but  without  Him 
numbers  and  skill  will  not  avail.  In  all  spiritual  conflicts  victory  belongs 
to  Him,  "  for  the  battle  is  not  your's,  but  God's." 

III.  The  victory  was  decisive  in  its  results.  The  battle  had  not  to  be 
fought  again.  Its  advantages  were  not  worthless.  It  was  complete  and 
overwhelming.  The  peojtle  were  exterminated  ;  "  We  smote  him,  and  his  sons, 
and  all  his  people" — a  warning  to  all  wlio  fight  against  God.  The  cities  were 
"  utterly  destroyed  "  and  the  land  desolated. 

IV.  The  victory  was  limited  in  its  operations.  Only  cattle  and  material 
goods  were  booty  for  the  conquerors.  The  lands  of  the  Ammonites  were  not 
touched.  Tiiey  left  undone  "  whatsoever  the  Lord  our  God  forbad  us"  to  do. 
Ambition  must  be  checked,  and  victors  must  learn  self-control  and  dependence 
upon  the  Divine  will.  "  Next  to  gaining  a  great  victory  is  knowing  how  to 
use  it,"  said  Wellington. 

UOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.   24.    Jiise  np.     Activit}'-,  dili-  Vers.  24,  25.    The  fame  of  Israel  as 

gence,  progre.ss  and  Divine  direction  in  a  conquering  people.     I.  How,  at  this 

Cliristian  pilgrimage.    Neither  be  idle,  time,  that  fame  was  increased,  viz.,  by 

nor  remain  stationary.  the  conquest  of  the  mightiest  nations 

TT        r.,   r.^     T  1           •          •  cast  of  J ordaH.     II.  The  moral  effects 

Yers.2i  25    I  have  gwen  rise  up.  of  this  conquest.     1.   Israel  prepared 

Attainment  of  Divine  gifts.     1-   H'ey  for  future  conquest.     2.  Canaan  awed 

are  ready  to  be  given.     2.   God  Avdl  |,^f,,,.^   ^j^^    ,^^^^    ^.^^^i^^^   ^    ^j^^^,  __ 

help  us  to  get  them      («)  By  giving  j^n^n^al  Museum. 
strength.           Oontend     with     Him. 

(b)   By  disposing  us   to  follow  Him,  Ver.   30.    3fade  his  heart  obstinate. 

"I  begin" — "You  begin."  Learn — 1.    God's    power    over    men. 
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EOMILETIC  COMMENTARY :   DEUTERONOMY. 


2.  God's  method  of  dealing  with  men 
as  moral  governor  and  judge.  He 
suffers  them  to  be  hardened  in  con- 
sequence of  obstinate  wickedness,  yet 
not  as  an  arbitrary,  capricious,  or 
tyrannical  being.  He  wills  nothing 
but  good,  and  therefore  His  will  is  the 
proper  rule  of  judgment.  But  men 
obstinately  pervert  and  resist  His  will. 
Hence  learn — 3.  Man's  fearful  power 
in  opposing  God  and  destroying  him- 
self "  Who  hath  hardened  himself 
against  Him  and  hath  prospered  ? " 

Ver.  31.  Israel  victorious.  We  may 
apply  thus  to  the  spiritual  Israel,  the 
Christian  Church.  1.  We  have  a  war- 
fare. Contest  with  ignorance  and  sin, 
Satan  and  the  world.  2.  In  this 
warfare  God  prepares  the  world  for  the 
conquests  of  the  Church.  By  toning 
society,  removing  difficulties,  and  strik- 
ing terror  into  the  enemies.  The  world 
was  never  riper  than  at  present  for 
courageous,  determined  effort.  "Great 
fear  came  on  all  them  that  heard  those 
things."  3.  In  this  warfare  the  Church 
can  only  conquer  by  God's  presence. 
"  Providence  is  with  the  strongest 
battalions,"  said  Napoleon.  But  in 
this  war  neither  might  nor  numbers 
will  avail.  "  Not  by  might,  nor  by 
power."     4,    The  more  victorious  is 


the  Church  the  stronger  is  she  for 
warfare.  Victory  gives  experience, 
courage,  and  confidence  in  the  com- 
mander. One  success  may  be  the 
forerunner  of  many.  Israel's  prowess 
flew  on  the  winds,  and  widespread  fear 
made  further  achievements  easy.  Good 
deeds  reproduce  themselves.  The  con- 
quests of  grace  in  the  heart,  and  of 
the  gospel  in  the  world,  inspire  the 
Church  with  hope  and  entimsiasm. 
She  becomes  stronger,  more  ready  to 
obey  and  fight,  and  appears  "  terrible 
as  an  army  with  banners." 

Vers.   31-33.      Si/w7i's  defeat.      1. 
Self-inflicted.        "  He     came     out." 

2.  Unexpected.  Just  the  reverse  of 
anticipation.  "  I  have  them,"  cried 
Napoleon,  concerning  the  English  at 
Waterloo.        What     disappointment  ! 

3.  Very  sudden.  Only  one  pitched 
battle.  4.  Divinely  accomplished. 
"  And  the  Lord  God  of  Israel  de- 
livered Sihon  and  all  his  people  into 
the  hand  of  Israel,  and  they  smote 
them." 

Vers.  33  and  37.  The  secret  of 
successful  undertaking.  1.  When 
directed  by  God.  2.  When  accom- 
panied by  God's  help.  3.  When 
made  subservient  to  God's  will. 


ILLUSTRATIONS  TO  CHAPTER  11. 


Ver.  1.  Turned.  Thus  God  orders 
our  will  without  infringing  our  liberty. 
We  observe  this  supremacy,  in  directing 
not  only  an  important  end,  but  every 
step  towards  it.  Often  has  the  way 
of  our  own  devising  been  blocked  up 
and  an  opposite  way  marked  out,  with 
the  ultimate  acknowledgement. — "  He 
led  me  forch  in  the  right  way. — Bridge. 

Ver.  3.  Long  enough.  Delays, 
whether  in  the  business  of  God  or  our 
own,  are  hateful  and  prejudicial ;  many 
lose  the  land  of  promise  by  lingering. — 
Nicholls. 

Ver.  4,  5.   Meddle  not.     How  many 


unholy  hearts  would  be  restrained  by 
the  practice  of  these  rules  of  wisdom 
and  love  !  A  generous  self-forgetting 
warmth  of  kindness  puts  down  the 
first  evil ;  denying  ourselves  the  pleas- 
ure of  justifying  our  cause,  or  trium- 
phing over  our  opponent ;  instead  of 
standing  upon  punctilious  reforms,  or 
waiting  for  an  acknowledgement  from 
the  oftender. — Bridge. 

Ver.  6.  Water.  The  value  attached 
to  water  in  the  East  is  here  brought 
strikingly  before  us ;  also  the  justice 
which  characterised  the  policy  of  tlie 
Jewish  law  giver.  The  Edomites  were 
in  possession  of  the  wells,  and  the  fluid 

79 


CHAP.  II. 


IIOMILETIC  COMMENTARY :  DEUTEliONOMY. 


of  life  must  be  paid  for,  if  money 
would  be  accepted. — Temperance  Com- 
mentary. 

Ver.  7.  Knowcth.  Have  you  not 
much  reason  for  thankfulness  in  your 
retrospect?  And  when  things  you 
undertook  have  not  prospered  in  your 
sense  of  prosperity,  have  you  not  found 
that  in  some  way  you  never  expected 
they  did  you  good  ?  Have  you  not 
often  been  thankful  that  you  did  not 
succeed  where  your  heart  was  calcula- 
ting on  unbounded  success?  Where 
your  work  has  not  enriched  you,  has  it 
not  often  humbled  you  ?  and  are  you 
not  constrained  to  say  now,  after  an 
impartial  retrospect  of  thirty,  forty  or 
sixty  years,  that  "the  Lord  hath 
blessed  me  in  all  the  works  of  my 
hands." — Dr.  Cumming. 

Vers.  10-12  ;  20-23.  National 
changes.  The  succession  of  tribes  or 
nations  indicated  in  the  chapter  is  a 
very  remarl^able  feature  ;  showing  that 
not  only  individuals  pass  away  like  a 
shadow,  but  nations  also.  There  is  not 
a  nation  at  this  moment  inhabited  by 
tlie  people  that  dwelt  in  it  fifteen,  or 
sixteen  hundred  years  ago.  The  people 
in  Rome  are  less  like  the  ancient 
Romans  than  we  are  ;  the  inhabitants 
of  Athens  are  not  the  lineal  descend- 
ants of  the  ancient  Greeks.  And  who 
knows  not  that  our  own  country  has 
successively  been  invaded  by  Saxon, 
Norman,  and  Dane  ;  and  that  Britain 
which  we  look  upon  as  our  home  has 
been  successively  peopled  by  different 


nations.  As  if  God  would  teach  the 
nations  of  the  eartli,  as  well  as  the 
units  that  compose  tliem,  that  here  we 
have  no  continuing  city,  no  fixed  i)lace 
of  abode  ;  that  we  are  nationally  and 
individually  pilgrims  and  .strangers  and 
should  be  looking  for  a  better  country. 
— Dr.  (Jamming. 

Ver.  14.  IG.   Wasted. 

Like  leaves  on  trees  the  race  of  man  is  found, 
Now  green  in  youth,  now  withering  on  the 

ground  : 
Another  race  the  following  spring  suppUea ; 
They  fall  successive,  and  successive  rise. 

— Popes  Homer. 

Ver.  24,  25.  Fear  of  thee.  As  in 
the  natural  world  in  times  of  ripeness 
there  is  change  in  the  appearance  of 
things  ;  so  there  are  evident  signs  of 
ripeness  in  the  spiritual  world.  There 
is  a  preparedness  with  individuals, 
neighbourhoods,  and  nations.  Let  the 
Church  awake  and  work,  and  her 
victories  will  be  large  and  immediate. 

Ver.  33-37.  God  delivered.  The 
person  who  has  a  firm  trust  in  the 
Supreme  Being,  is  powerful  in  his 
power,  wise  by  his  wisdom,  happy  by 
his  happiness.  He  reaps  the  benefit  of 
every  Divine  attribute,  and  loses  his 
own  insufficiency  in  the  fulness  of 
Infinite  Perfection. — Addison. 

Give  me  the  eye  which  can  see  God 
in  all,  and  the  hand  which  can  serve 
Him  with  all,  and  the  heart  which  can 
bless  him  for  all. — Abp.  Seeker. 


CHAPTER  HL 

Critical  Notes. — Conquest  of  Og.  Israel  were  able  to  advance  to  the  Jordan  after  the  defeat 
of  Sihon  and  the  conquest  of  his  land.  But  Og,  the  Amonitish  King,  still  kept  the  northern 
half  of  Gilcad  and  all  Bashan,  a  rugged  mountainous  country,  valuable  for  rich  and  luxuriant 
pastures. 

1.  Came  out.  Without  provocation,  disliking  the  presence  of  the  Israelites,  or  seeking  to 
revenge  the  overthrow  of  his  friends  and  allies,  Og  rushed  to  attack, 

2.  €?/.  Num.  xxi.  31,  etc. 

4.  Argob  (stony).     A  region  including  the  sixty  towns  which  formed  the  kingdom  of  Og  in 
Bashan,  i.e.,  all  the  towns  of  the  land  of  Bashan,  viz.  (according  to  ver.  5)  all  the  fortified  towns 
80 


HOMILETIC  COMMENTARY:    DEUTERONOMY. 


besides  the  unfortified  and  open  country  to-\vTis  of  Bashan.  [cf.  Porter's  "Giant  Cities  of  Bashan," 
and  "  Historico-Geographical  sketch  of  Bashan  ;  "  Camb.  Essays,  Art,  "  Ancient  Bashan  and 
the  Cities  of  Og,"  by  Cyril  Graham  and  Spealc.  Com.  in  loco). 

8-11.  Moses  takes  a  retrospective  view  of  the  whole  of  the  land  taken  on  the  other  side  of  the 
Jordan  ;  first  of  all  (ver.  9)  in  its  whole  extent  from  the  Arnon  to  Hermon,  then  (ver.  10)  in  its 
separate  parts,  to  bring  out  in  all  its  grandeur  v/hat  the  Lord  had  done  for  Israel.  The  notices 
of  the  different  names  of  Hermon  (ver.  9),  and  of  the  bed  of  king  Og  (ver.  11),  are  also  subser- 
vient to  this  end. — Keil. 

11.  Giant's  Rephaim  (Gen.  xiv.  5  ;  xv.  2C)  bedstead  of  iron  for  strength,  durability,  and  a 
prevention  against  insects  which  infest  wood  in  warm  climates.  The  ordinary  cubit  was  eighteen 
inches.  Now  a  bed  is  always  larger  than  the  man  who  sleeps  in  it.  Probably  Og  had  his  bed 
made  so  large,  partly  for  ostentation,  partly  "'  as  a  memorial  of  his  .superhuman  greatness,  on  the 
occasion  of  some  expedition  of  his  against  the  Ammonites  ;  and  this  bed  may  have  been  pre- 
served in  their  capital  as  a  proof  of  the  greatness  of  their  foe." — Keil. 

Vers.  12-20.  A  review  of  the  conquered  land.  "  The  land  taken  from  the  two  kings  was 
given  by  Moses  to  the  two  tribes  and  a  half  for  a  possession.  The  southern  portion  from  Aroer 
in  the  Arnon  valley  {cf.  Num.  xxxii.  34),  and  half  Gilead  (as  far  as  the  Jablak,  ver.  10)  with  its 
towns  (which  are  enumerated,  Josh.  xiii.  15-20  and  24-28)  to  the  Reubenites  and  Gadites  ;  and 
the  northern  half  of  Gilead,  with  the  whole  of  Bashan  (i.e.  all  the  region  of  Argob,  ver.  4,  and 
Num.  xxxii.  33.)  to  the  half  tribe  of  Manasseh." — Keil. 

15.   Cf.  Num.  xxxii.,  xxxix.,  xl.  ;  1  Chron.  ii.  22. 

16-17.  Tha  possession  of  Reuben  and  Gad  is  more  exactly  described  according  to  its  boundaries. 

18-20.  The  two  tribes  and  a  half  are  reminded  of  the  condition  on  which  their  possessions 
were  given  to  them  {cf.  Num.  xxxii.  20-32).  Meet  for  war,  lit.,  sons  of  power  or  might ;  not 
all  men  of  war,  or  of  age  to  war ;  but  man  specially  powerful  and  fit  for  the  enterprise. 

22.  He  emphatic,  if  God  Himself  would  fight,  no  need  for  fear. 

25.  Goodly  mountain,  the  whole  range  of  the  mountains  of  Canaan,  culminating  in  distant 
Lebanon — goodly,  when  contrasted  with  the  arid  desert.  Moses  longed  to  enter  the  land  ; 
naturally  thought  the  Divine  threatening  was  conditional  and  reversible,  but  his  request 
not  granted. 

26.  Wroth.  Addressing  the  people,  Moses  mentions  the  punishment  of  their  leaders  as  a 
most  impressive  warning  to  them  (Speak.  Com.).  Their  conduct  was  the  occasion  of  his  sin. 
Suffice,  lit.,  enough  for  thee,  be  satisfied  with  what  I  have  given  and  done  for  thee. 

27.  Pisgah,  the  northern  portion  of  the  mountains  of  Abarim.  Top  of  Pisgah,  i.e.,  Mount 
Nebo  (chap.  xxiv.  1). 

28.  Cf.  chap.  i.  38  ;  iii.  21  ;  xxxi.  7  ;  Num.  xxvii.  23.  A  precise  indication  of  the  locality  in 
which  the  address  was  given  to  Israel. 

Divine  Encouragement. —  Verses  1,  2. 

•  Before  crossing  Jordan,  Israel  turned  and  went  northwards,  "  up  the  way  to 
Bashan."  Og,  a  mighty  king,  ruled  in  that  country.  God  purposed  to  give  the 
Israelites  all  his  lands,  but  they,  perhaps,  hesitated,  or  were  afraid  ;  hence  the 
injunction,  "Fear  him  not." 

I.  The  need  of  encourag-ement.  In  ordinary  conflicts  we  have  need  of  heart 
and  courage.  But  special  circumstances  demand  special  help.  1.  IViei/  were 
surrounded  with  dangers.  In  a  rocky  country  (Argob),  well  suited  to  harass 
and  entangle  the  invaders.  With  a  powerful  and  warlike  foe  in  front,  well 
posted  and  defended  in  impregnable  fortresses,  they  might  well  fear.  Man, 
sinful  man,  is  timid  in  spiritual  conflict,  and  fear  often  leads  to  flight.  2.  77iei/ 
were  about  to  engage  with  a  giant  race.  Og,  the  redoubtable  leader,  was  the 
remnant  of  tiie  Rephaim  (Gen.  xiv.  5,  xv.  20).  The  people  were  numerous  and 
courageous.  They  "  came  out  against  us."  But  giants  are  only  pigmies  before 
God. 

II.  The  ground  of  encouragement.  There  is  always  reason  for  doing  what  God 
commands.  1.  The  Promise  of  God.  "  I  will  deliver  him."  God's  promise  is 
connected  with  His  purpose,  and  what  He  has  purposed  He  will  do  for  us.     Hence 

F  81 


nOMILETIC  COMMENTARY :  DEUTERONOMY. 


fear  not,  trust  and  obey.  2.  Their  own  past  experience.  "  Thou  shalt  do  unto 
him  as  tliou  did'st  unto  Sihon."  One  conquest  gives  joy  and  help  for  another. 
Every  evil  course  forsaken,  and  every  sinful  habit  subdued  by  God's  grace,  give 
consciousness  of  God's  presence  and  qualify  us  for  other  contests.  In  our  moral 
warfare  let  us  have  courage  to  do  right,  to  resist  temptation,  and  to  serve  God. 
To  be  undetermined  when  the  work  is  so  urgent,  and  the  command  to  do  it  so 
authoritative,  is  disobedience  and  death. 


The  Conquest  of  Og. —  Verses  1-7. 

"  The  last  of  his  race  in  this  region,  he  was  still  the  ruler  of  his  country  ;  and 
the  whole  Amorite  inhabitants  from  Hermon  to  the  Jabbok,  and  from  the  Jordan 
to  the  desert,  acknowledged  the  supremacy  of  this  giant  warrior.  Og  resolved 
to  defend  his  country.  It  was  a  splendid  inheritance,  and  he  would  not  resign 
it  without  a  struggle.  Collecting  his  forces  he  marshalled  them  on  the  broad 
plain  before  Edrei.  We  have  no  details  of  the  battle  ;  but  doubtless  the 
Amorites  and  their  leader  fought  bravely  for  country  and  for  life.  It  was  in 
vain  ;  a  stronger  than  human  arm  warred  for  Israel.  Og's  army  was  defeated, 
and  he  himself  was  slain." — Porter.     Learn — 

I.  The  power  of  right  over  might.  God  had  given  the  land  to  Israel,  and 
they  were  fighting  for  their  possessions.  Og  was  a  mighty  king.  His  people 
confided  in  his  strength  and  their  own  prowess.  They  believed  in  worldly 
power,  in  physical  force.  In  modern  as  well  as  in  rude  ages  might  is  exalted 
and  trusted.  Bat  "  the  race  is  not  to  the  swift,  nor  the  battle  to  the  strong." 
"  Tlie  fortunes  of  war"  change,  and  one  incautious  step  may  end  in  ruin.  Truth 
and  right,  God  and  His  cause  are  mightiest  and  will  prevail. 

II.  The  impotence  of  hostile  preparations  against  God.  Og  was  confident 
in  his  attack.  His  cities  were  impregnable,  and  it  was  impossible  for  Israel  to 
overcome  them  or  escape.  But  how  impotent  to  defend  themselves.  The 
sixty  cities,  walled  to  heaven  and  stoutly  defended,  were  levelled  to  the  dust. 
The  rout  was  most  wonderful  and  complete.  So  will  it  be  with  all  power  and 
hostility  against  the  cause  of  God.  "Voltaire  boasted  that  it  took  twelve  men 
to  set  up  Christianity,  but  he  would  show  that  one  man  Avas  sufficient  to  over- 
throw it,"  says  a  writer.  The  giant  power  of  this  \f  orld  may  assault.  Paganism, 
infidelity,  and  modern  science  may  oppose,  but  God  will  defend  His  people  and 
advance  His  kingdom. 

III.  The  mysterious  providence  of  God  on  behalf  of  His  people.     "  Humanly 

speaking,  Israel  could  never  liave  conquered  Og  had  he  remained  in  the  cities. 
They  could  not  have  invested  the  country,  or  endured  long  sieges.  It  would 
require  no  small  amount  of  skill  to  entice  these  people  from  behind  walls  ;  and 
it  is  more  improbable  that  such  a  people  should,  of  their  own  free  will,  risk  a 
battle  in  the  open  plain.  There  must  have  been  some  almost  miraculous 
interference  in  favour  of  tlie  Israelites.  And  from  a  casual  notice  in  another 
place  (Josh.  xxiv.  12),  we  find  that  God  sent  a  special  scourge  among  these 
Rephaini  in  the  shape  of  swarms  of  hornets,  whicli  we  may  suppose  harassed 
them  so  mucli  in  their  stone  houses  that  they  were  driven  out  of  their  towns, 
and  preferred  the  alternative  of  meeting  the  Israelites  to  perishing  from  the 
stings  ot  these  creatures." — (Cyril  Graham.)  Thus  by  strange  providences  God 
helps  His  people. 

82 


HOMILETIC  COMMENT  A  R  Y:    DEUTER  ONOM  Y. 


The  Conquest  of  Two  Kings. —  Verses  8-12. 

Silion,  king  of  Heshbon,  aud  Og,  king  of  Bashan,  were  two  famous  kings ; 
conspicuous  for  braveiy,  high,  and  distinguished  from  all  others,  such  was  the 
dread  they  inspired  that  God  gave  Israel  special  encouragement  in  attacking 
them.     These  giants  were  conquered.     "  We  utterly  destroyed  them." 

I.  Conquest  of  enemies  strong-  and  numerous.  These  giants  were  strong  in 
themselves,  and  in  their  cities  and  armies.  They  were  strong  in  their  feeling 
of  security,  and  in  their  hope  of  victory.  God  never  destroys  His  enemies  in 
their  weakness,  but  in  their  might,  that  the  glory  may  be  to  His  name.  "  I 
will  break  the  chief  (choice  or  highest)  of  their  strength."     (Jer.  xlix.  35.) 

II.  Conquest  to  give  place  to  others.  Nations  have  their  time,  pass  away, 
and  give  way  to  others.  They  are  great  one  day  and  conquered  the  next.  Their 
glory  departs,  and  their  inheritance  is  bestowed  upon  successors.  Power,  fame, 
and  wealth  are  transferred  from  one  to  another  ;  populations  are  destroyed  and 
lands  possessed  to  fulfil  the  purpose  of  God.  Spiritually  giant  evils  are  over- 
come, and  "  rulers  of  the  darkness  of  this  world  "  are  dislodged  to  secure  and 
advance  the  interests  of  His  people.  In  this  we  may  learn — 1.  God's  hatred  to 
sin.     2.  God's  severity  against  evil  doers.     3.  God' s  kindness  to  Bis  people. 

III.  Conquest  most  memorable.  "  This  signal  victory  and  its  circumstances 
evidently  impressed  the  people  deeply  at  this  time,  and  its  memory,  as  the 
Psalms  attest,  lingered  for  ages  after  in  the  national  mind."  {Speak  Com.) 
Proverbs  and  inspired  songs  (cf.  Num.  xxi.  27-30  ;  Ps.  cxxxv.  11,  12,  cxxxvi. 
19-21)  commemorated  the  triumphs  of  Israel. 


HOMILETIO  HINTS  AND  SUGGESTIONS. 

Vers.  1,  2.   Came  out.     1.   Thehold-  prepared  for  the  conquest  of  Og.     The 

ness  and  self-confidence  of  the  enemy,  joy  of  victory  spurs  to  further  contest. 

Men   often  infatuated  by  those  very  and    begets    courageous    faith.      III. 

measures  which  they  think  are  most  Victory  most  complete.     1.  The  cities 

wisely  adopted.     2.    The  readiness  of  destroyed.  2.  The  people  exterminated. 

God  to  help,    (a)  In  timidity.    "  Fear  3.  The  cattle  taken  ;  and  4.  The  land 

not."     {b)   In  danger.     "  I   will   de-  possessed  and  parcelled  out  to  others, 
liver."     (c)  In  contest.     "  Thou  shalt 

do  unto  him  as  thou  didst  unto  Sihon."  Ver.    11.    King   Og's  bedstead.      1, 

A  monument  of  human  folly.     Trying 

Vers.    1-7.    A  famous  victory.      I.  to  frighten   by  size.     2.    A  trophy  of 

Victory   promised  before   the    battle,  conquest.    It  might  be  seized  as  a  prize, 

An   evidence  of  God's  condescension  purchased  from  Israelites  as  a  curiosity, 

and  an  encouragement  to  Israel.     II.  or  Og,  being  wounded,  might  have  fled 

Victory  gained  by  the  strength  of  past  to  Rabbath,  and  died  on  his  own  bed- 

experience.      The  conquest   of  ISihou  stead. 

Review  of  Conquered  Territories. —  Verses  12-21. 

After  the  conquest  of  Silion  and  Og,  the  remaining  countries  on  the  east 
side  of  Jordan  were  brought  into  subjection  by  the  energy  of  Jair.  This  chief, 
according  to  the  pastoral  habits  of  his  people,  called  the  "  Bashan  villages " 

83 


CHAP.  iir.  HOMILETIC  COMMENTARY:   DEUTERONOMY 


(Num.  xxxii.  41)  by  a  name  after  his  own,  Bashan-havoth-jair.    These  conquered 
territories  are  reviewed  in  their  extent  and  in  their  separate  parts. 

I.  The  method  in  which  they  were  conquered.  Whatever  reason  led  the 
Israelites  nortliwards,  it  was  a  matter  of  necossit}^  as  well  as  policy  to  secure  a 
base  of  operations.  1.  The  lands  were  given  Inj  God,  but  acquired  hij  human 
effort.  God  promised  the  land,  but  they  had  to  fight  and  possess  it.  God's 
purposes  never  interfere  with  our  use  of  means,  and  the  only  way  to  secure 
possessions  is  to  co-operate  with  Him.  2.  The  lands  ive^'e  finally  subdued  hy 
chosen  men.  Jair  occupied  the  pastoral  parts,  and  Nobah  {cf.  Num.  xxxii.  42), 
of  the  family  of  Machir,  took  Kenath,  the  capital,  and  gave  his  name  to  it. 
Pioneers  have  been  found  in  all  departments.  In  all  warfare  and  enterprise  a 
few  heroic  men  have  set  examples,  and  stimulated  others  to  follow  them.  They 
live  among  us  in  the  records  of  history,  and  in  the  deeds  of  their  lives. 
They  bequeath  to  posterity  a  name  to  stud}^,  admire,  and  imitate. 

II.  The  reasons  for  which  they  were  held.  Each  tribe  had  its  own  conquests 
secured  to  them,  and  the  boundaries  so  arranged  as  to  prevent  dispute.  But 
wives  and  little  ones  were  to  be  left  in  captured  cities.  Men  of  war  were  to  go 
forward  and  drive  out  all  the  enemies  before  them,  and  then  "  return  and  be 
guiltless  before  the  Lord  "  (cf.  Num.  xxxii,  20-23.  The  land  was  held  on  con- 
dition that  they  hel]ied  others.  They  fouuht  for  homes  and  inheritance  for  their 
brethren.  Our  wealth,  position,  and  influence,  are  not  given  for  selfish  purposes, 
but  to  interest  and  help  our  fellow-men.  We  should  be  disinterested,  for  we  can 
never  be  exempted  in  any  service.  This  is  the  secret  of  personal  enjoyment  and 
successful  work  for  Christ.  "  Then  ye  shall  return  unto  the  land  of  your  posession 
and  enjoy  it."     Josh.  i.  13-15. 


Joshua  Nominated. —  Verses  21,  22. 

This  reminiscence  recalls  God's  goodness  in  the  appointment  of  Joshua 
(Num.  xxvii.  12)  which  took  place  "  at  that  time,"  that  is,  after  the  conquest  of 
the  land  on  the  east  of  Jordan.  Joshua  was  honoured  and  qualified  to  succeed 
Moses,  in  an  eminent  degree,  through  the  special  service  of  the  higli  priest,  and 
the  endowments  of  the  Spirit  of  God.  Yet  the  jieople  needed  encouragement 
in  such  a  leader  as  Joshua,  "  Fear  not,"  etc.     In  these  words,  notice — 

I.  Past  experience  reminds  of  God's  goodness.  "  Thine  eyes  have  seen,"  etc. 
The  testimony  of  sense  and  experience  should  be  convincing  enough.  God's 
goodness  is  not  a  mere  declaration  or  display,  but  a  matter  of  feeling  and 
enjoyment.     "  0  taste  and  see  tliat  the  Lord  is  good." 

II.  Past  success  a  pledge  of  future  help.  "  So  shall  the  Lord  do  unto  all  the 
kingdoms  whither  thou  passest."  What  God  had  done  to  Sihon  and  ()g,  He 
could  do  unto  all  mighty  men.  His  hand  is  never  tiied,  never  siiortened,  that 
it  cannot  save.  What  He  begins  for  His  i>e(iple  He  will  finish,  and  the  victories 
of  the  past  typify  the  future  conquests  of  the  gospel. 

III.  Present  help  should  prompt  to  future  courage.  "  The  Lord  your  God 
shall  light  for  you,"  therefore  "  fear  not  them."  ^\'heu  God  is  with  us,  our 
cau.se  must  be  victorious.  We  rejiroach  our  lender,  dishearten  our  comi-ades, 
and  weaken  ourselves,  when  we  follow  in  fear  and  trembling.  "  Be  strong,  and 
quit  yourselves  like  men,"  that  ye  be  not  servants  unto  (your  enemies). 
(1  Sam.  iv.  9.) 

"  Our  tloubts  arc  traitors  ; 
And  mnlce  us  lose  the  good  we  oft  might  win, 
By  fearing  to  attemi^t  it." — i:haki!pearc. 

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EOMILETIO  COMMENTARY:    DEUTERONOMY. 


The  Prayer  of  Moses. —  Verses  23-28. 

Moses  knew  that  he  would  not  be  permitted  to  enter  Canaan,  )'-et  he  desired 
to  cross  the  Jordan  and  see  the  land.  His  request  was  not  granted.  In  the 
answer  we  "  behold  the  goodness  and  severity  of  God  " — severity  in  the  punish- 
ment of  his  sin  and  goodness  in  its  mitigation, 

I.  The  request  of  Moses.  The  entreaty  is  most  fervent  and  affecting,  containing 
an  appeal  to  God's  greatness  and  power  by  which  he  was  distinguished  from 
heathen  deities  and  known  to  his  people.  1.  To  enjoy  further  manifestations  of 
Divine  goodiiess.  "  Thou  hast  begun  to  show."  Tlie  past  was  only  a  beginning, 
a  foretaste.  The  more  we  see  of  Divine  power  and  taste  of  Divine  love,  tlie  more 
we  desire  to  see.  2.  To  enter  the  land.  "  Let  me  go  over  and  see  the  good  land." 
For  this  object  had  he  lived,  and  when  about  to  be  realised  he  was  disappointed. 
How  often  do  we  come  near  to  success  and  never  gain  it !  The  hopes  of  a  life- 
time may  be  frustrated  when  apparently  about  to  be  realised.  3.  To  finish  his 
work.  It  was  natural  for  Moses  to  wish  to  retain  the  leadership  to  the  end 
instead  of  resigning  it  into  other  hands.  He  had  brought  the  people  out  of 
Egypt,  why  not  lead  them  into  Canaan  and  settle  them  in  it  ?  It  is  possible 
through  sin  to  leave  our  work  undone,  or  be  made  to  resign  it  to  others.  But  we 
must  seek  the  honour  of  God,  not  our  own,  and  be  ready  to  encourage  others 
whom  God  puts  in  our  place. 

II.  The  answer  of  God  to  this  request.  The  prayer  of  Moses  was  not 
answered.  God,  in  His  iutinite  wisdom,  refused,  and  besought  him  to  urge  the 
request  no  further.  It  was  good  for  Israel,  and  good  for  Moses  himself  to  be 
denied.  "  God,"  saysX!ecil,  "  denies  a  Christian  nothing,  but  with  a  design  to 
give  him  something  better."  1.  God  demands  submission  to  His  will.  "  Let  it 
suffice  thee."  Be  satisfied  with  past  favours  and  present  arrangements,  and 
submit.  Grace  given,  will  be  grace  all  sufficient.  When  we  know  God's  will, 
we  must  acquiesce  at  once  without  murmuring  and  disputing.  "  I  besought  the 
Lord  thrice  ;  and  He  said  unto  me,  my  grace  is  sufficient  for  thee."  2.  God 
refused  entrance,  hut  jyermits  him  to  see  the  land.  "  Lift  up  thine  eyes." 
This  view  has  been  memorable  in  history,  impressed  our  theology,  and  become 
a  proverb  in  Christian  life.  Perhaps  Moses  was  specially  prepared  for  this 
vision,  for  "  his  eye  was  not  dim,  nor  his  natural  force  abated."  Prayer  is  not 
always  unsuccessful.  God  may  refuse  one  thing  and  bestow  another.  3.  God 
assures  him  that  his  ivork  shall  be  finished  by  the  appointment  of  a  successor. 
"  Charge  Joshua,  for  he  shall  go  over  before  this  people."  Workmen  may  be 
taken  away,  but  the  work  shall  go  on.  Moses  may  bring  out  of  Egypt — Joshua 
must  lead  into  Canaan.  God  finds  the  men  ;  we  are  to  train  and  charge  tliem, 
to  finish  what  we  begin.  Earnest  workers,  youthful  vigour,  shall  never  be 
wanting  in  the  Christian  Church.  Hence,  let  us  take  encouragement,  and  fear 
to  sin,  lest  we  die  before  our  special  work  is  done.  If  Moses  was  excluded  from 
Canaan,  how  can  the  sinner  enter  heaven  ?  "  They  angered  him  also  at  the 
waters  of  strife,  so  that  it  went  ill  with  Moses  for  their  sakes."^ 


Wishing  to  Go  over  Jordan. —  Verse  25. 

This  desire  seemed  improper.  For  God  had  expressly  said  unto  Moses  and 
Aaron,  "  Ye  shall  not  bring  this  congregation  into  the  land."  Did  Moses,  then, 
through  infirmity,  think  that  God  was  changeable  ?  No,  but  he  thought 
whether  the  threatening  was  absolute,  especially  as  it  was  not  ratified  by  oath, 

85 


CHAP.  III.  HOMILETIC  COMMENTARY:    DEUTERONOMY. 


as  the  exclusion  of  tlie  people  was.  For  many  of  God's  denunciations,  in  the 
sentence  against  Nineveh,  for  instance,  have  a  condition  implied,  though  not 
expressed,  i.e.,  they  will  be  executed  unless  repentance  intervene  ;  upon  this 
principle  it  was  possible  for  Moses  to  hope  for  retraction  of  the  interdict.  But 
the  desire  was  a  natural  one.  Natural  to  wish  to  enter  Canaan  as  an  object  of 
curiosity,  of  which  he  had  heard  so  much  ;  still  more  as  an  object  of  hope,  which 
had  been  promised  so  long  with  every  enhancement.  This  animated  the  people 
to  leave  Egypt,  and  encouraged  them  in  the  desert.  This  was  the  end,  the 
recompense  of  their  toils  for  forty  years,  and  now  they  had  nearly  reached  it. 
How  painful  to  miss  the  prize  when  the  hand  was  seizing  it — to  have  the  cup 
dashed  even  from  the  lip  !  Yet  the  desire  was  refused.  God  sometimes  refuses 
the  desires  of  His  servants,  even  the  most  eminent.  He  does  this  in  two  ways. 
Sometimes  He  does  it  in  love.  What  is  desired  might  prove  dangerous  and  in- 
jurious. We  should  think  badly  of  a  father  who  gave  a  stone  for  bread,  or  a 
scorpion  for  a  fish.  But  if  the  son  were  to  ask  for  a  scorpion  instead  of 
a  fish,  or  cry  for  a  sharp  instrument,  then  would  he  not  liate  his  child 
unless  he  rejected  his  wish  ?  In  many  cases  must  a  wise  and  good  parent 
distinguish  between  wishes  and  wants  !  A  child  may  wish  for  liberty,  and  want 
restraint ;  for  a  holiday,  and  want  schooling ;  for  dainties,  and  want  medicine. 
Here  the  parent  must  act,  not  according  to  the  wish,  but  the  welfare  of  the 
child.  How  much  better  for  the  Jews  had  God  turned  a  deaf  ear  to  their  im- 
portunity ?  Who  knows  what  is  good  for  a  man  in  this  life  ?  No  one  but  God 
— the  good  God.  He  sometimes  refuses  in  anger.  Wrath  is  incompatible  with 
love  ;  but  anger  is  not :  anger  may  even  flow  from  it.  Though  Christians  can- 
not be  condemned,  they  may  be  chastened  :  and  the  law  of  the  house  is,  that  if 
the  children  obey  not,  He  will  visit  with  the  rod.  Hence  those  saved  eternally 
may  fall  under  present  rebuke,  and  be  refused  many  things  on  which  they  set 
their  heart.  By  such  conduct  Providence  teaches  submission  to  His  people,  and 
the  evil  of  sin  to  others.  Yet  His  desire  was  partially  indulged.  The  com- 
mand to  get  on  the  top  of  Pisgah  was  not  to  tantalize  him,  but  to  be  a  mitiga- 
tion of  the  severe  sentence.  The  preservation  of  his  sight  fitted  him  for  the 
gaze — the  prospect  showed  him  how  worthy  the  country  was  of  all  that  had  been 
said  about  it ;  and  would  give  him  high  views  of  the  truth  and  goodness  of  God 
in  His  covenant  with  Abraham,  Isaac,  and  Jacob.  With  this  also  was  the  in- 
fluence of  Divine  grace  which  satisfied  him  and  made  him  content  with  his 
condition.  While  his  mind  also  raised  to  things  above,  in  type  and  emblem,  to 
a  better  country,  into  which  he  was  immediately  to  enter — and  there  would  be 
no  want  of  Canaan.  Thus  in  judgment  God  remembers  mercy,  and  though  he 
cause  grief,  yet  will  he  have  compassion.  "Like  as  a  father  pitietli  his 
children,"  etc.     (Condensed  from  Jay.) 


HOMILETIC  HINTS  AND  SUGGESTIONS. 

Vers.  18-20.  Your  brethren.  Armed  Vers.  21  and  28.  Appointment  of 
before  them  to  help  them  in  warfare.  Joshua.  1.  God's  care  for  His  people. 
1.  One  party  should  not  retire  from  2.  God's  provision  made  for  them — 
active  service  or  conflict  until  the  (a)  In  selecting  suitable  persons.  (6) 
rights  of  others  are  gained.  2.  The  Securing  them  sympathy  and  co- 
welfare  of  one  part  of  the  community  operation,  (c)  In  promising  all  need- 
should  be  the  concern  of  all.  3.  There  ful  help, 
should  be  no  schism  nor  separation  in 

tl)e   body.      This  might  easily   iiave  Ver.  28.    1.  The  duties  of  Joshua 

taken  place  with  a  geographical  division  (a)  to  lead  into  Canaan,  "go  over," 

so  complete.  etc. ;   (b)  divide  the  land  and  settle 
86 


EOMILETIC  COMMENTARY:   DEUTERONOMY. 


CHAP.  III. 


the  tribes.  "  He  shall  cause  them  to 
inherit  the  land."  2.  The  require- 
ments of  Joshua — {a)  charge,  {b)  en- 
courage, and  (c)  strengthen  him. 

Ver.  25,    Good  land.     Canaan  pro- 


mised— fruitful — the  chosen  home  of 
God's  people  and  a  type  of  heaven. 

"  All  o'er  those  wide  extended  plains 
Shines  one  eternal  day  ; 
There  God,  the  Sun,  for  ever  reigns. 
And  scatters  night  away." — Stennetf. 


ILLUSTRATIONS  TO  Off  AFTER  III 


Vers.  1-3.  Og  came  out.  Man  pro- 
poses but  God  disposes.  How  many- 
plans  are  rendered  abortive  by  death. 
On  the  tomb  of  Mohammed  H  is  the 
inscription,  "  I  proposed  to  myself  the 
conquest  of  Rhodes  and  proud  Italy." 
Og  thought  to  destroy  Israel.  How 
different  the  result ! 

Ver.  4-10.  These  cities.  The  con- 
quest of  Bashan,  began  under  the 
leadership  of  Moses  in  person,  was 
completed  by  Jair,  one  of  the  most 
distinguished  chiefs  of  the  tribe  of  Man- 
asseh.  In  narrating  his  achievements, 
the  sacred  historian  brings  out  another 
remarkable  fact  connected  with  this 
kingdom  of  Bashan.  In  Argob,  one 
of  its  little  provinces,  Jair  took  no  less 
than  siwty  great  cities,  "fenced  with 
high  walls,  gates  and  bars  ;  besides 
unwalled  towns  a  great  many."  Such 
a  statement  seems  all  but  incredible. 
It  would  not  stand  the  arithmetic  of 
Bishop  Colenso  for  a  moment.  Often, 
when  reading  the  passage,  I  used  to 
think  that  some  strange  statistical 
mystery  hung  over  it ;  for  how  could 
a  province  measuring  not  more  than 
thirty  miles  by  twenty  support  such  a 
number  of  fortified  cities,  especially 
when  the  greater  part  of  it  was  a 
wilderness  of  rocks  ?  But  mysterious, 
incredible  as  this  seemed,  on  the  spot 
with  my  own  eyes,  /  have  seen  that  it 
is  literally  true.  The  cities  are  there 
to  this  day.  Some  of  them  retain  the 
ancient  names  recorded  in  the  Bible. 
Porter's  Giant  Cities  of  Bashan. 

Ver.  11.  Og.  King  of  the  district 
which  under  the  name  of  Bashan, 
extended  from  the  Jabbok  up  to  the 
base  of  Hermon.  There  is  no  direct 
notice  as  in  the  case  of  Sihon,  of  his 


having  invaded  the  country,  and  this 
omission,  combined  with  the  mention 
of  his  gigantic  stature,  warrants  the 
conjecture  that  he  was  one  of  the 
leaders  of  the  aboriginal  race,  for 
which  Bashan  had  always  been  re- 
nowned.— Stanley. 

Ver.  18-20.  Patriotism.  Rest  unto 
your  brethren.  He  who  loathes  war 
and  will  do  everything  in  his  power  to 
avert  it,  but  who  will  in  the  last 
extremity,'encounter  its  perils,  from  love 
of  country  and  of  home — who  is  willing 
to  sacrifice  himself  and  all  that  is  dear 
to  him  in  life,  to  promote  the  well- 
being  of  his  fellow-man,  will  ever  receive 
a  worthy  homage. — Abbott. 

Ver.  21-28.  Never  in  the  history  of 
the  chosen  people,  could  there  have  been 
such  a  blank  as  that  when  they  became 
conscious  that  "  Moses,  the  servant  of 
the  Lord  was  dead."  He  who  had  been 
their  leader,  their  law-giver,  their 
oracle,  as  far  back  as  their  memory 
could  reach,  was  taken  from  them  at 
the  very  moment  when  they  seemed 
most  to  need  him.  It  was  to  fill  up 
this  blank  that  Joshua  was  called.  The 
narrative  labours  to  impress  upon  us 
the  sense  that  the  continuity  of  the 
nation  and  of  its  high  purpose  was  not 
broken  by  the  change  of  person  and 
situation.  "As  I  was  with  Moses,  so 
will  I  be  with  thee"  (Josh.  i.  5). 
There  was  indeed,  as  yet,  no  hereditary 
or  fixed  succession.  But  the  germ  of 
that  succession  is  better  represented 
by  the  very  contrast  between  Moses 
and  Joshua  than  in  any  other  passage 
in  the  sacred  history. — Stanley. 

Ver.  25.  Let  me  go  over.  We  wish 
to  live  ;  who  can  blame  us  ?    Life  is 

87 


CHAP.  ni.  HOMILETIC  COMMENTARY:    DEUTERONOMY. 


sweet ;  but  if  our  Maker  have  orrlained  Arbitrer  of  the   world  infinitely  wise' 

that  nothing  but  death  can  render  us  to  know  what  is  best  for  us  ;  infinitely 

glorious,   what  madness  is  it  to  stick  merciful,  to  will  what  He  knows  best ; 

at  the  condition  !     Oh,  our  gross  infi-  infinitely  powerful,  to  do  what  He  will ! 

delity,  if  we  do  not  believe  that  Great  — i^jt?.  Hall. 


CHAPTER  IV. 

Critical  Notes. — Fi-om  the  mention  of  what  God  had  done  for  Israel,  Moses  passes  to  the 
obedience  of  the  law.  They  were  under  deep  obligation  to  keep  it,  and  in  doing  so,  consisted 
their  wisdom,  greatness,  and  destiny. 

1.  Statutes— rules  concerning  reliaion  and  Divine  worship.  Judgments — civil  enactments, 
public  and  private.     The  two  denote  the  whole  law  in  its  leading  features  (Lev.  xix,  37). 

2.  This  law  must  not  be  altered  ;  but  kept  as  God's  unchangeable  word. 

Vers.  3,  4.  The  results  of  obedience  or  disobedience  had  just  been  seen  at  Baal-Peor  (Num. 
XXV.,  3,  9  ;  idolators  were  destroyed,  faithful  men  remained  alive.  Followed — a  common 
expression  fcir  religious  walk  and  life,  cf,  Jer.  viii.  2  ;  ix.  14.  Cleave— hold  fast  to  one  ;  intimate 
communion  and  attachment. 

Vers.  5.  6.  Observance  would  be  their  life,  enjoyment,  and  influence  upon  other  nations. 
Their  wisdom  would  attract  as  in  the  case  of  the  Queen  of  Sheba,  the  enquiring  earnest  heathens. 

V  ers.  7,  8.  This  attractive  force  consisted  in  possessing  superior  privileges  and  serving  God. 
"True  right  has  its  roots  in  God,  and  with  the  obscuration  of  the  knowledge  of  God,  law,  and 
right,  witli  their  divinely  established  foundations,  are  also  shaken  and  obscured."  cf.  Rom.  i. 
2Q-Z-2).—Kcil. 

9.  Heed.  Forget  not  what  has  been  seen.  Keep  thy  soul,  i.e.,  defend  thy  life  from  danger  or 
injury  (Prov.  xiii.  3  ;  xix.  16). 

10.  The  day,  the  delivery  of  the  law,  an  era  most  memorable  and  never  to  be  forgotten.  The 
leading  facts  are  given. 

11.  Burned  unto  the  midst,  lit.,  "  to  the  heart  of  heaven,  i.e.,  quite  into  the  sky,  a  rhetorical 
description  of  the  awful  majesty  of  the  pillar  of  fire,  in  which  the  glory  of  the  Lord  appeared 
upon  Sinai "  (Kcil).     Moses  seeks  to  renew  the  impressions  then  produced. 

12.  Voice,  utterance  of  words,  but  no  shape  or  form  was  seen. 

16.  Since  no  figure  of  God  was  seen,  beware  of  making  one  and  acting  corruptly. 

16.  Graven,  carved  or  sculptured  in  wood,  metal,  or  stone.  Similitude,  form,  idol  (2  Chron. 
xxxiii.  7,  15).     Likeness,  pattern,  model  (Ex.  xxv.  9,  40). 

17,  18.  Beast.     A  warning  against  animal  worship  of  Egypt,  of  which  they  had  seen  so  much. 

19.  Worship  of  heavenly  bodies  was  not  to  beguile  them.  Driven,  constrained  or  urged  {cf. 
xiii.  13).  Divided,  not  allotted  the  heathen,  or  permitted  them  to  worship;  but  "whose  light 
God  has  distributed  to  the  nations  for  their  use  and  benefit,  and  which  therefore,  being  creatures 
ministering  to  man's  conscience,  must  not  be  worshipped  as  man's  lords."— Speak.  Com. 

20.  Iron  furnace,  an  image  of  the  bondage  and  intense  affliction  in  Egypt. 

Vers.  21-24.  Moses  again  refers  to  his  exclusion  from  Canaan,  and  renews  the  warning  not 
to  forget  the  Covenant,  or  make  graven  images.  God  is  a  jealous  God,  and  consuming  fire, 
applied  with  special  reference  to  manifestations  in  His  glory  (Ex.  xxiv.  17). 

Vers.  25-28.  Warnings  against  idolatry  enforced  by  distinct  predictions  of  punishment. 
Future  generations  who  had  not  known  what  they  knew  would  utterly  perish.  Prolong,  (26), 
to  have  long  life ;  here  to  occupy  the  land  long  severed  from  God  they  would  lose  their 
inheritance.  They  would  be  scattered,  become  /cw  in  number  compared  with  those  around 
them  (27),  and  be  compelled  to  serve  idols  which  could  neither  see  nor  .smell  (2Sj. 

29.  Seek.     Israel  would  then  be  sensible  of  sin,  would  seek  and  find  God  (Luke  xv.  17). 

30.  These  threatenings  and  sufferings.  Lattefi  lit.,  at  the  end  o/  the  days;  the  end  of 
captivit}',  or  far  distant  future. 

31.  Not  forsake,  lit.,  not  withdraw  his  hand  (Jos.  x.  6)  or  let  loose ;  nor  cast  off  (Eom.  xi.  1) 

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EOMILETIC  COMMENTARY :   DEUTERONOMY. 


Vers.  32-40.  To  secure  obedience,  Moses  again  reminds  them  of  their  choice,  instruction, 
deliverance,  and  guidance. 

32.  For  a  reason  given,  because  merciful,  Jehovah  delivered  them.  Days  past,  from  earliest 
times,  from  the  records  of  all  places  we  read  not  of  such  an  event. 

34.  A  reference  to  miracles  of  deliverance.  Assayed,  attempted.  Temptations,  testings, 
trials,  to  Pharaoh  especially.  Sigas  and  wonders,  plagues  of  Egypt  (Exod.  vii.  3),  extraordinary 
events  with  a  moral  design.  War,  conflict  at  Red  Sea  (Exod.  xiv.  14  ;  xv.  3.)  Terrors,  effects 
on  Egyptians,  cf.  Ps.  cv.  27,  38  ;  cvi.  21. 

36.  Supernatural  revelations  and  method  in  which  they  were  given  emphasized.  Instruct, 
tame,  or,  bind  a  bullock  (Jer.  xxxi.  18),  then  to  discipline  :  generally  to  chastise,  correct,  instruct 
(Prov.  ix,  7). 

Vers.  37.  All  this  from  love  to  their  fathers.  Seed.  Abraham's  sight,  lit.,  hy  Ms  face,  his 
presence  with  them.     "  My  presence  {lit.,  my  face)  shall  go  with  thee  "  Exod.  xxxiii.  14). 

Vers.  41-43.  Many  regard  these  verses  as  an  interpolation.  "  There  is,  however,  no  reason 
to  depart  from  the  view  suggested  alike  by  their  contents  and  context.  The  vv.  preceding  are 
clearly  the  conclusion,  as  those  succeeding  are  the  exordium,  of  a  distinct  and  complete  discourse. 
These  vv.  then  are  inserted  between  the  two  simply  for  the  reason  to  which  they  themselves 
call  attention  ("  Then  Moses  severed  three  cities,  etc.  " ),  i.e.,  the  fact  narrated  took  place 
historically  after  Moses  spoke  the  one  discourse  and  before  he  delivered  the  other.  In  thus 
severing  the  three  cities  of  refuge,  Moses  carried  out  a  previous  command  of  God  (Num.  xxxv. 
14),  and  so  followed  up  his  exhortations  to  obedience,  by  setting  a  punctual  example  of  it  as  far 
as  opportunity  was  given  him."     (Speak.  Com.) 

44.  This  the  law,  a  preface  to  the  following  rehearsal  and  explanations  of  the  law — "  including 
in  fact  the  central  part  and  substance  of  the  book,  which  now  follows  in  twenty-two  chapters  " — 
with  a  notice  of  time  and  place. 

Hearing  and  Observing  the  Law. —  Verses  1-4. 

Moses  now  proceeds  to  urge  practical  obedience.  The  events  in  their  recent 
history  were  motives  and  encouragements  to  keep  the  law.  These  events  were 
related  to  quicken  attention,  remind  them  of  their  duty,  and  the  benefits  of 
performing  it.     "Now  therefore  hearken,"  etc. 

I.  The  law  in  its  nature.  "The  statutes  and  judgments  "represent  the  law 
in  its  leading  features.  1.  It  is  Divine  in  its  authority.  "  The  commandments 
of  the  Lord  your  God  which  I  command  you."  The  voice  of  God  is  heard  in  the 
words.  A  revelation  of  God's  will  is  needful.  Man  may  discover  natural  laws 
and  reach  perfection  in  science,  but  God  alone  can  reveal  moral  duty  and  teach, 
us  to  perform  it.  "  Which  I  teach  you."  2.  It  is  unchangeable  in  its  demands. 
It  is  law,  that  which  is  laid  down  as  a  permanent  rule  of  life.  Human  systems 
are  set  up  and  pulled  down,  altered  and  violated,  but  God's  commandments 
remain  the  same  for  all  ages  and  for  all  nations,  firm  as  the  everlasting  hills, 
right  as  the  mind  of  God,  and  perfect  in  their  requirements.  "  Ye  shall  not  add 
unto,  nor  diminish."  3.  It  is  adapted  to  inan's  moral  condition.  In  perplexity 
and  restlessness  these  statutes  bind  in  their  authority  and  purpose.  These 
judgments  teach  what  is  right — what  is  due  to  God  and  our  fellow-men.  In  all 
circumstances,  in  all  relationships,  we  have  a  Divine  unerring  rule  of  life. 

II.  The  law  in  its  design.  "  Hearken,  0  Israel,  unto  the  statutes  for  to  do 
them,  that  ye  may  live."  1.  To  give  life.  "That  ye  may  live."  Life  and 
prosperity  depended  upon  their  obedience.  Not  merely  natural  life  in  its 
measure  and  enjoyment  (chap.  v.  33 ;  vi.  2),  but  spiritual  life,  that  higher  life 
"  by  every  word  that  proceedeth  out  of  the  mouth  of  the  Lord."  When  our 
conduct  accords  with  the  law  of  God,  we  find  "  the  highest  good,  on  the  largest 
scale,  for  the  longest  period."  But  life  spiritual  and  eternal  are  not  secured  by 
the  law  which  we  have  broken.  Jesus  Christ  only  gives  life  and  salvation. 
2.  To  confirm  the  inheritance.  Obedience  was  the  condition  of  possessing  and 
continually  enjoying  the  inheritance.     Not  in  numbers  and  valour,  not  in  the 

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HOMILETIC  COMMENTARY:   DEUTERONOMY. 


wisdom  of  their  priests  nor  the  wealth  of  their  princes,  but  in  observing  the  law 
of  God  did  their  securit}'  and  prosperity  consist.  "All  the  commandments 
which  1  command  thee  this  day  shall  ye  observe  to  do,  that  ye  may  live  and 
multiply,  and  go  in  and  possess  the  land  which  the  Lord  svvare  unto  your 
fathers." 

III.  The  law  in  its  observance.  To  give  life  and  seciire  their  possessions  the 
law  must  be  observed  in  its  completeness.  "  Ye  shall  not  add  unto  the  word, 
neither  shall  ye  diminish  ought."  We  add  by  superstition  and  tradition,  we 
diminish  by  ritual  and  creed  at  our  peril.  "  Add  thou  not  unto  his  words,  lest 
he  reprove  thee  and  thou  be  found  a  liar."  God's  law  is  perfect,  and  must  be 
kept  in  its  entirety.  "  Nothing  can  be  put  to  it,  nor  anything  taken  from  it " 
(Ecc.  iii.  14). 

IV.  The  law  enforced  by  examples.  In  their  history  they  had  experience  of 
the  danger  of  disobedience  and  the  blessings  of  obedience.  Baal-peor  witnessed 
to  the  truth  and  authority  of  the  law  and  ought  to  be  a  warning  agrinst  apostasy. 
1.  Idolators  were  destroyed.  "  All  the  men  who  followed  Baal-peor,  the  Lord 
thy  God  hath  destroyed  "  (cf.  Numb.  xxv.  3-9).  2.  Faithful  followers  were 
preserved  alive.  "  Ye  that  did  cleave  unto  the  Lord  your  God  are  alive,  every 
one  of  you  this  day."  Thus  Divine  law  is  attested  by  human  experience  and 
history.  "  Your  eyes  have  seen "  these  things.  Take  warning  and  do  not 
provoke  God  to  anger. 

National  Pre-eminence. —  Verses  5-8. 

Israel's  relation  to  God  and  possession  of  his  laws  exalted  them  above  other 
nations.  Loyalty  to  God  would  not  only  give  them  life,  but  reputation  for  wis- 
dom and  understanding.  Only  through  God's  teaching  and  blessing  had  they 
become  a  great  nation.  If  they  lost  a  sense  of  duty  and  dependence  upon  Him 
they  would  lose  their  pre-eminence.  "  Keep,  therefore,  and  do  them."  We 
learn  how  national  pre-eminence  is  attained — 

I.  A  nation  is  pre-eminent  by  enlightening  the  people  through  the  word  of 
God.  Unto  Israel  were  committed  "  the  oracles  of  God  "  and  this  gave  them 
advantage  (Rom.  iii.  1,  2).  Their  national  glory  and  attraction  rested  on 
obedience  to  the  "statutes  and  judgments"  which  they  possessed.  If  they  medi- 
tated upon  these,  practised  and  taught  these,  they  would  be  wise,  retain  their 
greatness,  and  exercise  moral  influence  upon  surrounding  nations.  The  possession 
of  the  Bible  and  the  means  of  grace  ;  the  erection  of  schools  and  religious  in- 
stitutions, will  not  make  a  nation  great.  Just  laws,  true  science,  and  noble 
institutions  to  speed  them  are  a  great  responsibility  and  privilege.  But  in 
reverence  for  God  and  His  word,  in  tlie  earnest  endeavour  to  practice  its  com- 
mands, in  domestic,  social,  and  political  life  will  be  our  eminence  and  prosperity. 
"  For  this  is  your  wisdom  and  your  understanding  in  the  sight  of  the  nations." 

II.  A  nation  is  pre-eminent  by  valuing  and  improving  its  religious  privileges. 

"  What  nation  so  great,  who  hath  God  so  nigh  unto  them  "  (ver.  7).  Moses 
reminds  them  of  their  privileges.  But  present  greatness  must  not  lead  them  to 
forget  God  and  their  duty.  Future  prosperity  depends  upon  right  use  of  what 
they  now  enjoy.  God's  nearness  should  prompt  them  to  worship  and  obedience. 
God's  righteous  judgments  should  be  the  ground  of  their  stability  and  tlie  secret 
of  success.  If  England  disregards  the  Sabbath,  neglects  her  duty  and  improves 
not  her  religious  advantages,  no  science  or  legislation  can  preserve  her  superiority. 
Her  glory  will  decay,  and  it  may  be  more  tolerable  for  rude  nations,  for  Sodom 
and  Gomorrah,  at  the  day  of  judgment  than  for  her. 
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HOMILETIO  COMMENTARY:    DEUTERONOMY. 


CHAP.  IV. 


III.  A  nation  is  pre-eminent  by  cherishing^  a  spirit  of  obedience  to  God, 
from  whom  religious  privileges  come.  We  must  not  trust  to  the  splendour  of 
our  fleet  and  the  valour  of  our  soldiers,  nor  to  the  extent  of  our  commerce  and 
the  greatness  of  our  empire.  Infidelity  denies  God,  and  false  science  ignores 
Him,  but  no  nation  can  succeed  without  God.  Eobespierre  declared  "the 
world  cannot  be  worked  without  God ;  and  rather  than  try  to  work  it  without 
God  we  had  better  invent  a  god."  God  comes  near  us  to  be  trusted  and  loved — 
reveals  His  spirituality  and  power  to  satisfy  our  need  and  restrain  idolatry,  and 
exalts  a  nation  to  dignity  and  power,  that  He  may  be  obeyed  and  honoured. 
"  Righteousness  exalteth  a  nation ;  but  sin  is  a  reproach  to  any  people." 


EOMILETIC  HINTS  AND  SUGGESTIONS. 


Vers.  1,2.  The  dignity  of  moral  law. 

1.  Divine  in  its  origin,  "  which  I  teach 
you."  2.  Complete  in  its  nature,  "  not 
add  to,  nor  diminish  from."  3.  Practical 
in  its  design,  nothing  speculative  or 
temporary,  "  for  to  do  them."  "  There 
is  no  greater  evidence  that  Israel  had 
a  communication  from  heaven  than 
this  fact — that  their  morality  is  so 
pure,  their  apprehension  of  God  so 
sublime,  their  definition  of  His  nature 
so  august,  their  whole  intercourse  with 
heaven  so  pure,  so  holy,  so  different 
from  anything  before  or  around  them, 
that  it  seems  scarcely  possible  to  escape 
the  conclusion  that  the  Greeks  were 
taught  by  themselves,  that  the  Jews 
were  the  pupils  of  God." — Gumming. 

Ver.  2.  Divine  guardianship  of  the 
Bible.  God  defends  it  from  alteration 
according  to  the  tastes  and  systems  of 
men.  Learn — 1.  The  need  of  preser- 
ving its  purity  and  integrity.  2.  The 
danger  of  tampering  with  it.  "  If  any 
man  shall  add  unto  these  things,  God 
shall  add  unto  him  the  plagues  that  are 
written  in  this  book ;  and  if  any  man 
shall  take  away  from  the  words  of  the 
book  of  this  prophecy,  God  shall  take 
away  his  part  out  of  the  book  of  life." 

Ver.  3.  Baal-peor.  The  facts  of 
history  according  with  human  ex- 
perience in  vindicating  God's  law. 
"  Your  eyes  have  seen  what  the  Lord 
did."  Learn — 1.  The  anger  of  God 
in  its  cause,  manifestations,  and  results. 

2.  The  mercy  of  God  an  encouragement 
to  His  people.  "  The  allusion  to  that 
recent  and  appalling  judgment  was 
seasonably  made  as  a  powerful  dis- 


suasive against  idolatry ;  and  the  fact 
mentioned  was  calculated  to  make  a 
deep  impression  on  the  people  who 
knew  and  felt  the  truth  of  it." 

Ver.  4.  Cleave  tinio  Jehovah.  1. 
Personal  attachment.  "  Ruth  clave 
(adhered  to,  to  be  close  behind), 
Ruth  i.  14.  2.  Constant  fellowship. 
3.  Faithful  service. 

Vers.  5,  8.  77ie  Bible  the  wisdom  of  a 
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. — 
Hev.  S.  Hay  man,  B.A. 

Vers.  7,  8.  Here  he  represents  their 
privileges  and  their  duty  in  such  signi- 
ficant and  comprehensive  terms  as  were 
peculiarly  calculated  to  arrest  their 
attention  and  engage  their  interest. 
The  former — their  national  advantages 
— are  described,  and  they  are  two- 
fold : — 1.  God's  readiness  to  hear  and 
aid  them  at  all  times ;  and  2.  The 
excellence  of  that  religion  in  which 
they  were  instructed,  set  forth  in  the 
"  statutes  and  judgments  so  righteous" 
which  the  law  of  Moses  contained. 
Their  duty  corresponding  to  these 
pre-eminent  advantages  as  a  people 
was  also  twofold : — 1.  Their  own  faith- 
ful obedience  to  that  law,  and  2.  Their 
obligation  to  imbue  the  minds  of  the 
young  and  rising  generation  with 
similar  sentiments  of  reverence  and 
respect  for  it. — Jamiesons  Com.  in  loco. 

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EOMILETIC  COMMENTARY:  DEUTERONOMY. 


FoRGETFULNESS  OF  God's  Law. —  Vcvses  ^-IL 

God's  judgments  would  benefit  Israel  only  when  remembered  and  reverently 
obeyed.  To  aid  their  obedience  they  must  beware  of  forgetting  the  method  and 
the  circumstances  in  which  the  law  was  received.  They  must  give  personal  heed 
to  it  and  teach  it  to  their  children,  that  generations  to  come  might  fear  the  Lord. 

I.  The  law  of  God  is  given  to  impress  the  mind  and  lead  to  obedience.    "  He 

commanded  you  to  perform"  (ver.  13).  God  is  not  indifferent,  and  we  should 
not  be,  to  the  observance  of  his  law.  It  demands  attention,  reverence  and  love. 
It  should  be  supreme  in  our  thoughts  and  life.  Obedience  should  not  be  acci- 
dental, superficial  work,  but  an  intelligent,  constant,  direction  of  the  heart  and 
life.  If  the  heart  be  gained,  the  whole  man  is  governed — the  affections,  desires, 
and  powers  given  up — but  if  God  is  forgotten,  departs  from  the  heart,  he  will 
soon  be  forsaken  and  disobeyed.  "  My  son,  forget  not  the  law  ;  but  let  thine 
heart  keep  my  commandments." 

II.  There  is  a  tendency  in  man  to  forget  and  disobey  this  law  We  should 
not  blame  infirmity  of  memory — a  special  help  is  provided  for  that  (Johnxiv.  26) — 
but  wilful  forgetfulness  of  heart.  "  The  greatest  difficulty  in  conversion  is  to 
win  the  heart  to  God,  and  after  conversion  to  keep  it  with  Him,"  says  Flavel. 
"  What  is  there  that  will  not  entice  and  allure  so  fickle  a  thing  as  the  heart 
from  God  ? "  asks  Mede.  1.  7o  forget,  notwithstanding  the  evidence  of  tJie 
senses.  "  Thine  eyes  have  seen "  (ver.  9).  No  length  of  time  should  efface 
such  events  from  the  memory.  2.  7 o  forget  in  the  i7nmediate  presence  of  God. 
"  Thou  stoodest  before  the  Lord  thy  God  in  Horeb"  (ver.  10).  This  presence 
should  check  from  sin,  and  prompt  to  obedience.  "  That  his  fear  may  be  before 
your  faces,  that  ye  sin  not "  (Ex.  xx.  20).  3.  To  forget  amid  most  terrible 
displai/s  of  God's  majesty.  1.  £ire.  "  The  mountain  burned  with  fire." 
2.  Darkness.  "  Darkness,  clouds,  and  thick  darkness."  3.  Divine  voice. 
"The  Lord  spake  unto  you,  ye  heard  the  voice,"  ver.  12  {cf.  Ex.  xix.  16-18; 
XX.  18,  22).  Such  manifestations  were  intended  to  impress  and  benefit  the 
people.  This  special  favour,  this  awful  display,  should  help  them  ever  to 
remember  and  obey. 

III.  The  means  of  helping  memory  and  prompting  obedience  given.  God 
gives  direction,  and  provides  against  the  dangers  of  His  people.  1.  Personal 
attention.  "Take  heed  to  thyself,  and  keep  thy  soul  diligently"  (ver.  9). 
Religion  requires  caution,  circumspection  (Ep.  v.  15),  and  personal  care.  Those 
cannot  walk  safely  who  walk  carelessly.  Such  are  the  assaults  without  and  the 
evils  within,  that  we  have  to  take  care  lest  personal  obedience  should  be 
forgotten.  "Keep  thy  heart  with  all  diligence,  lit.,  above  all  keeping 
(Prov.  iv.  23).  2.  Teaching  the  children.  "That  they  may  teach  their 
children  "  (ver.  10).  Parents  are  depositors  of  the  knowledge  and  law  of  God, 
and  must  teach  and  transmit  them  to  their  sons.  The  truth  of  God  must 
mould  the  hearts  of  the  rising  generations,  and  be  handed  down  to  future  ages. 
"  That  the  generation  to  come  might  know  them,  even  the  children  which 
should  be  born  ;  who  should  arise  and  declare  them  to  their  children,  that  they 
might  set  their  hope  in  God,  and  not  forget  the  works  of  God,  but  keep  His 
commandments." 


92 


HOMILETIC  COMMENT  A  R  Y:    DEUTERONOMY. 


The  Dangers  of  Idolatry. —  Verses  15-19. 

Israel  were  to  take  heed,  and  neither  to  forget  tlie  covenant  of  God,  nor  offend 
Him  by  image  worship.  He  had  not  been  manifested  to  thein  in  any  form  or 
representation.  They  were  therefore  to  worship  Him  without  any  graven  image 
or  likeness,  in  a  method  corresponding  to  His  spiritual  nature. 

I,  Idolatry  in  its  forms.  Man  has  always  felt  his  separation  from,  and 
craved  for  friendship  with  God.  Failing  to  discover  Him,  human  nature  in  its 
distress  has  made  a  desperate  effort  to  realise  God  in  gold  and  silver,  in  forms 
and  ideas.  But  God  has  revealed  Himself  to  man  in  His  word  and  in  His  Sou. 
Yet,  strange  to  say,  such  is  the  perversity  of  our  hearts,  that  we  carve  our  own 
images,  set  up  our  own  idols  and  cry,  "These  be  thy  gods."  Three  forms  of  idolatry 
are  given.  1.  3Ian  ivorship.  "  The  likeness  of  male  or  female."  Ancestors  and 
national  leaders  have  been  deified.  Men  have  practised,  and  do  now  practice  hero- 
worship,  and  set  up  their  household  gods  {Penates).  All  superstitious  reverence  for 
any  of  our  race  is  here  forbidden.  Worship  God  and  not  man.  2.  Animal  loorship. 
This  was  common  in  Egypt.  Birds,  like  the  ibis  and  hawk  ;  four-footed  beasts, 
like  the  ox,  dog,  and  cat  ;  and  creeping  things,  like  the  serpent,  crocodile,  and 
beetle  {cf.  Rom.  i.  23),  were  prevalent  forms  of  idolatry.  3.  Nature  ivorsJiip. 
The  light  of  sun  and  moon  was  distributed  to  the  nations  for  their  benefit, 
ministered  to  their  convenience,  and  were  therefore  not  to  be  reverenced.  The 
heavenly  bodies  were  regarded  as  symbols  of  deities,  and  Israel  was  in  danger  of 
being  seduced  by 'their  worship.  "  In  a  word,"  says  Dean  Goulboryi,  "  idolatry 
(or  the  surrounding  the  creature  with  the  attributes  of  the  Creator)  is  the  original 
fundamental  sin  of  man — the  point  of  departure  from  which  man  started  on  the 
downward  course,  until  he  reached  the  lowest  deptlis  of  wickedness" — Who 
changed  (exchanged)  the  trutli  of  {i.e.,  concerning)  God  into  a  lie  (an  idol,  or 
falsehood)  and  worshipped  (adored)  and  served  (in  rites  and  ceremonies)  the 
creature  (in  various  forms)  more  than  (often  along  with,  and  without)  the  Creator, 
who  is  blessed  for  ever."   Rom.  i.  25. 

II.  Idolatry  in  its  consequences.  Men  ever  possessed  a  knowledge  of  the 
existence  and  attributes  of  God,  but  the  affections  have  prevented  the  mind  from 
discerning  and  preserving  the  truth  taught  by  nature  and  "manifest  in  them  " 
(Rom.  i.  20).  God  was  not  recognised  and  glorified.  Darkness  and  idolatry 
followed  the  rejection  of  light,  and  terrible  were  the  consequences.  1.  Idolatry 
degrades  the  Divine  nature.  God  is  invisible,  and  cannot  be  represented  by 
images  ;  spiritual,  and  should  not  be  materialised  ;  omnipresent,  and  must  not 
be  localised.  An  infinite  spiritual  and  Divine  nature  can  never  become  finite, 
material  and  human.  To  make  any  image  of  God  is  to  lower  and  degrade 
Him.  "  We  ought  not  to  think  that  the  Godhead  is  like  unto  gold,  or  silver, 
or  stone,  graven  by  art  and  man's  device  (sculptured  by  art  and  ingenuity  of 
man).  Acts  xvii.  29.  2.  Idolatry  comq^ts  human  nature.  "  Lest  ye  corrupt 
yourselves"  (ver.  16).  We  are  children  of  God,  and  our  filial  relation  protests 
against  idolatry.  What  is  spiritual  in  us  can  never  be  pencilled  or  carved. 
Spirituality  is  lost  by  representing  it  in  sense  ;  and  since  man  is  corrupt,  cannot 
make  a  god  superior  to  himself,  and  ever  becomes  like  the  object  he  worships  ; 
how  foolish,  how  degrading  is  idolatry  !  "  They  that  make  them  are  like  unto 
them  ;  so  is  everyone  that  trusteth  in  them  "  (Psa.  cxv.  8).  3.  Idolatry  perils 
human  life.  This  truth  is  confirmed  in  the  life  of  Moses  (ver.  21),  the  history 
of  Israel  and  heathen  nations.  God  is  the  source  of  natural  life,  but  if  forsaken, 
this  life  is  cut  off  from  its  source  and  centre  and  shortened  by  vice.     Spiritual 

93 


HOMILETIC  COMMENTARY :  [DEUTERONOMY. 


life  can  never  be  sustained  in  power  and  beauty  away  from  God.     "  Take  ye, 
therefore,  good  heed  unto  yourselves"  (ver.  15). 

"  Such  dupes  are  men  to  custom,  and  so  prone 
To  rev'rence  what  is  ancient,  and  can  plead 
A  course  of  long  observance  for  its  use, 
That  even  servitude,  the  worst  of  ills. 
Because  deliver'd  down  from  sire  to  son, 
Is  kept  and  guarded  as  a  sacred  thing." — Cowper. 

The  Iron  Furnace. —  Verse  20. 

A  furnace  for  smelting  iron  was  round  in  shape,  often  thirty  feet  deep,  re- 
quiring heat  most  intense.     In  this  figure  we  have  a  tpye  of — 

I.  Intense  Affliction.  Israel  in  Egypt  were  grievously  afflicted,  had  to  serve 
in  bondage  and  under  cruel  taskmasters.  "  They  made  their  lives  bitter," 
and  all  "  their  service,  wherein  they  made  them  serve,  was  with  vigour " 
(Ex.  i.  11-14).  God  often  sends  affliction  deep  and  most  severe.  Deliverance  is 
like  rescue  from  the  fire.  "  I  brought  them  forth  out  of  the  land  of  Egypt,  from 
the  iron  furnace  "  (Jer.  xi.  4). 

II.  Benevolent  Design.  This  furnace  is  kindled  and  tempered  for  some 
merciful  purpose.  1.  Beal  discipline.  "What  need,"  asks  Philip  Henry, 
"  have  the  people  of  God  of  afflictions  ?  The  same  that  our  bodies  have  of 
physic  ;  that  trees  have  of  pruning  ;  that  gold  and  silver  have  of  the  furnace." 
God  thus  purifies  our  character  and  fits  us  for  his  service.  2.  Preparation  for 
usefulness.  "To  be  unto  Him  a  people  of  inheritance."  A  people  holy, 
honourable,  and  useful.  "  Suppose,  Christian,  the  furnace  to  be  seven  times 
hotter,  it  is  but  to  make  you  seven  times  better ;  fiery  trials  make  golden 
Christians. " — Dyer. 

Eminent  usefulness  on  earth,  and  heaven  with  its  glory,  are  gained  through 
chastened  sufferings.  Richard  Boyle,  earl  of  Cork,  rose  from  the  humblest 
station  to  the  highest  rank  in  life.  After  passing  through  strange  and  most 
trying  circumstances  he  adopted  as  his  motto,  and  had  engraved  upon  his  tomb 
the  words,  "  God's  providence  is  my  inheritance."  "  We  went  through  fire  and 
through  water  (greatest  trials)  ;  but  thou  brouglitest  us  out  into  a  wealthy  place 
{lit.,  well-watered  place  ;  abundance  of  blessings) "  (Ps.  Ixvi.  12). 

HOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.  15.    TaJce  heed.     These  many  what  are  intended  to  be  servants  to 

cautions  note   our  proneness   to  this  man.     2.  The   proneness   of   man   to 

evil   above   others.      This    appeareth  put  the  creature  in  the  place  of  the 

somewhat    in    children    so    delighted  Creator.      "  Lest   thou   shouldest    be 

with  pictures,  and  in  that  idolomania  driven,"   i.e.,    drawn   or  constrained  ; 

of  these  Jews,  of  the  eastern  churches,  by  sense,  "  when  thou  seest  the  sun  ;  " 

and   of    the    synagogue   of    Rome. —  by  customs  of  other  nations,   and    by 

Trapp.  natural  tendency.     Objects  of  nature 

should    be   viewed   with    admiration, 

Ver.  19.  Sun,  moon,  and  stars.  Note  gratitude,   and  love.     Nature  should 

1.  The  use  and  design  in  the  heavenly  lead  up  to  Nature's  God,     But  what 

bodies,   given   for   tlie   benefit   of  all  proneness  in  man  to  abuse  these  gifts; 

mankind  (Gen.  i.  14-18;  Psa.  civ.  19).  to  ignore  God  and  degrade  ourselves! 

Hence  cannot  be  appropriated  to  one  «The  landscape  has  His  praise,  but  not  its 

people,  and  absurd  to  worship  as  God's  author." 
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HOMILETIC  COMMENTARY:    DEUTERONOMY. 


Ver.   20.    A  people  of  inheritance.  (Ex.  vi.  6)  or  "  purchasedi"  (Ex.  xv.  16). 

This  special  relationship  is — 1.  Apro-  2.  Owned  by  God.    A  possession  which 

test  against  idolatry.    2.  An  argument  God  has  gained  specially  for  Himself, 

for    gratitude     and    obedience.      To  3.  Should  therefore  be  devoted  to  God 

abandon  God's  worship  for  gross  and  alone.    "  Now  therefore,  if  ye  will  obey 

debasing   idolatry   would  be   greatest  my  voice  indeed,  and  keep  my  covenant, 

folly  and  shameless  ingratitude.     3.  A  then  ye  shall  be  a  peculiar  treasure 

reason  for  purity  and  spirituality  of  {segullah — valuable   property—  1  Chr. 

worship.     People  of  inheritance.      1.  xxix.  3;  Ecc.  ii.  8)  unto  meabove  all 

Purchased  or  acquired  by  God.     Israel  people  ;    for  all   the  earth   is   mine," 

is  viewed  as  God's  own  by  a  long  series  Ex.  xix.  5  ;  {cf  Mai.  iii.  17  ;  1  Pet. 

of  mighty  deeds  performed  for  their  de-  ii.  9). 
liverance.  Hence  said  to  be  "redeemed" 


Warnings  in  Personal  History. —  Verses  21,  22, 

Deliverance  from  Egypt  reminds  Moses  that  God  did  not  permit  him  to  enter 
Canaan.  His  punishment  ought  to  be  a  warning  to  them,  "  The  Lord  was 
angry  with  me  for  your  sakes."     Learn — 

I.  Impressive  events  occur  in  Personal  History.  Every  life  is  filled  with 
such  events.  Our  sins,  overruled  by  God's  sovereign  mercy  or  displeasure, 
deprive  us  of  gaining  honours  and  possessions.  Times  and  seasons  are  fixed, 
made  impressive  by  special  displays  from  God.  With  sorrow  we  "  remember  the 
days  of  darkness,"  and  looking  back  exclaim  in  submission  "  I  must  die  in  this 
land." 

II.  These  impressive  events  in  Personal  History  a  warning  to  others.  Our 
personal  sufferings  are  not  only  profitable  to  ourelves  but  may  be  to  others.  "  I 
have  sinned  and  have  been  punished"  says  Moses  "  for  your  sake."  "  You  are 
privileged  to  enter  Canaan  and  I  am  not.  Beware,  therefore,  and  provoke  not 
God  as  I  did  through  unbelief."  "  Take  heed  unto  yourselves,  lest  ye  forget 
the  covenant." 


Warnings  against  Idolatry. —  Verses  23,  24, 

The  people  are  warned  anew  against  forsaking  God,  who  is  jealous  for  his 
glory,  and  making  and  worshipping  graven  images,     "  Take  heed,"  etc. — ■ 

I.  Idolatry  sliows  base  ingratitude  to  God.  God  had  done  wonderful  things 
for  Israel.  They  had  resolved  not  to  forget  Him,  yet  how  ungrateful  and  prone 
to  go  astray  !  No  miraculous  displays  without  can  eradicate  evils  within.  How 
great  has  God's  goodness  been  to  us,  yet  how  thoughtless  and  ungrateful  have 
we  been  !  Forgetful  of  His  presence,  precepts,  and  providence  !  "  How  unsuit- 
able is  it  for  us  who  live  only  by  kindness  (Tit.  iii.  4-7)  to  be  unthankful,"  says 
Edwards, 

II.  Idolatry  violates  God's  commands,  ''Which  the  Lord  thy  God  hath 
forbidden  thee."  God's  law  demands  our  love,  dethrones  our  lusts,  and  requires 
constant  and  unswerving  obedience.  To  forget  is  to  ignore  God,  and  to  live  as 
if  He  did  not  exist.  Thus  men  refuse  submission,  throw  off  allegiance  to  God, 
and  choose  idols.     "  How  oft  did  they  rebel  against  Him." 

III.  Idolatry  rouses  God's  anger.     "  The  Lord  thy  God  is  a  consuming 

95 


HOMILETIC  COMMENTARY :   DEUTERONOMY. 


fire,"  etc.  Anger  is  not  the  natural  feeling  of  God  towards  man.  "  God  is 
love."  Wliat  then  causes  the  wrath  of  God?  It  is  God's  righteous  opposition 
to  sin.  He  is  jealous  for  His  honour,  and  will  not  spare  those  guilty  of  idolatry, 
"  For  the  wratii  of  God  is  revealed  (in  tlie  moral  government  of  the  world)  from 
heaven  against  allnngodliness  (sin  against  God),  and  unrighteousness  (sin  against 
man)  of  men,  who  hold  (keep  down)  the  truth  in  unrighteousness  "  (Rom,  i,  18) 

Punishments  of  Apostacy. —  Verses  25-28. 

Warnings  against  idolatry  are  enforced  by  predicted  punishments  upon  future 
generations  who  should  turn  from  Jehovah  and  corrupt  themselves  by  id(jlatry. 
Canaan  was  granted  on  condition  of  constant  obedience.  If  they  forsook  God 
their  title  to  tlie  land  would  be  forfeited.  They  would  be  diminished  in  number, 
dispersed  among  the  heathen  and  compelled  to  serve  dumb  idols,  so  that  their 
choice  would  become  their  punishment. 

I.  Evils  would  be  entailed  upon  future  generations.  Nature,  like  a  Nemesis, 
follows  transgressors  afar.  The  sources  of  life  cannot  be  poisoned  without  the 
stream  being  affected.  "  Children's  children  "  might  remain  long  in  the  land, 
but  they  would  inherit  the  tendencies  and  suffer  for  the  sins  of  their  progenitors. 
The  family  of  Saul  suffered  for  his  great  malice  against  David.  Achan  perished 
not  alone  in  his  iniquity  (.Tosh.  xxii.  20).  Thus  God  visits  "  the  iniquity  of  the 
fathers  upon  the  children  unto  the  third  and  fourth  generation," 

II.  National  life  would  be  destroyed.  Severed  from  God  they  would  lose 
their  inheritance,  and  cease  to  be  a  chosen  people.  1.  They  would  he  reduced 
in  number.  "Ye  sliall  he  left  few  in  number."  2.  They  would  be  scattered 
among  other  nations.  "  The  Lord  shall  scatter  you  among  the  nations  " — as  in  the 
captivity  of  Babylon,  The  author  had  in  view,  says  Keil,  "  all  the  dispersions 
which  would  come  upon  the  rebellious  nation  in  future  times,  even  down  to  the 
dispersion  under  the  Romans,  which  continues  still ;  so  that  Moses  contemplated 
the  punishment  in  its  fullest  extent."  3.  They  would  he  rejected  as  a  people. 
"  Ye  shall  not  prolong  your  da3's  upon  it,  but  shall  utterly  be  destroyed."  This 
has  been  fultilled  in  the  uprooting  of  all  the  tribes  of  Israel,  in  their  dispersion 
through  all  nations,  and  in  the  miseries  they  have  endured.  What  a  solemn 
warning  to  those  who  forsake  God. 

III.  Retributive  consequences  would  follow.  They  would  become  perfect 
slaves  to  other  peoples,  and  forced  to  render  homage  to  senseless  idols.  As 
their  sin,  so  their  punishment.  They  had  dishonoured  God  by  graven  images, 
so  they  would  be  degraded  by  service  to  abominable  idols.  Evils  which  we 
esteem  pleasures  at  first,  often  become  our  tyrants,  and  drag  us  down  to  misery. 
If  we  make  indulgences  our  gods,  they  will  become  our  degradation,  "  They 
that  make  them  are  like  unto  them  ;  so  is  everyone  that  trusteth  iu  them," 

"  Oh,  blind  to  truth,  and  God's  whole  scheme  below, 
Who  fancy  bliss  to  vice  ;  to  virtue,  woe." — Pope. 

The  Blessings  of  Tribulation. —  Verses  27-30, 

If  Israel  in  their  dispersion  and  trouble  turn  with  all  their  hearts  to  God  he 
will  deliver  them  and  not  utterly  cast  them  off.  He  is  merciful  as  well  as 
jealous,  and  mindful  of  the  covenant  which  he  sware  unto  their  fathers 
(f/  Lev.  xxvi.  40-42  ;    Neli.  ix.  31). 

I.    Afflictions  are  corrective  in  their  design.     "  Whither  the  Lord  shall  lead 
96 


HOMILETIO  COMMENTARY:    DEUTERONOMY. 


you."  God  not  only  permitted  Israel  to  be  carried  off,  but  lead  them  into  other 
lands,  gently  and  kindly  led  them  with  special  design  (ver.  27).  It  is  a  mercy  to 
be  corrected  when  we  might  have  been  desti'oyed.  Afflictions,  exile  and  dis- 
appointment are  intended  to  check  our  sins  and  preserve  our  souls.  "  None  is 
more  unhappy,"  says  Seneca,  "  than  he  who  never  felt  adversity." 

II.  Afflictions  are  tempered  with  mercy  in  their  character.  Fallen  angels 
were  left  to  their  eternal  doom  ;  but  sinful  man  is  kept  from  destruction, 
corrected,  and  brought  back  to  God.  Backsliders  may  be  punished,  but  God 
will  forgive.  "Mercy  rejoiceth  (glorieth,  triumphs  over)  against  judgments" 
(Jas.  ii.  13). 

III.  Afflictions  are  blessed  in  their  results, 
seek  the  Lord  thy  God,  thou  shalt  hnd  Him." 
removal  of  sin,  and  return  to  God.     From  the 

distant  apostacy  God  brings  His  children.  David  went  astray  before  he  was 
afflicted.  Manasseh  long  forsook  God,  but  sought  His  face  when  put  in  sore 
distress,  and  the  prodigal  returned  to  his  father's  house  when  he  felt  his  helpless, 
lost  condition.  King  Alfred  prayed  that  God  would  often  send  him  sickness  to 
keep  him  obedient  and  devout.  "  Blessed  is  the  man  whom  thou  chastenest, 
0  Lord,  and  teachest  him  out  of  thy  law." 


"If  from  thence  thou  shalt 
They  often  lead  to  repentance, 
deepest  distress  and  the  most 


HOMILETIO  HINTS  AND    SUGGESTIONS. 


Ver.  24.  God  a  consuming  fire. 
There  are  stern  aspects  of  God  as  well 
as  mild.  The  figure  of  fire  sets  forth 
the  anger  of  God  against  sin.  1.  How 
kindled.  2.  Material  to  keep  it  alive. 
3.  The  difficulty  of  extinguishing  it ; 
and  4.  The  fearful  consumption  it 
makes — swift  and  overwhelming  des- 
truction. It  is  a  fearful  thing  to  fall 
into  the  hands  of  the  living  God.  "  Our 
God  is  a  consuming  fire  "  (Heb.  xii.  29). 

God  a  jealous  God.  Jealousy  ap- 
plied to  God  does  not  mean  suspicion, 
but  readiness  to  vindicate  His  glory 
and  law.  "  Not  in  the  sense  in  which 
He  was  regarded  as  'jealous'  by  some 
of  the  Greeks,  who  supposed  that 
success  or  eminence  of  any  kind  pro- 
voked Him  (Herod  iii.  40,  125),  but 
jealous  of  His  own  honour,"  one  who 
will  not  see  "  His  glory  given  to 
another  (Is.  xlii.  8;  xlviii  11),  or 
allow  rivals  to  dispute  His  sole  and 
absolute  sovereignty"  {cf.  Ex.  xxiv.  14; 
Deut.  V.  9  ;  vi.  15  ;  Josh,  xxiv.  19). 
Hence    jealous.      1.    For   His   glory. 

2.  For  tlie  purity  of  His  worship  ;  and 

3.  For  His  people.  Jealous.  And 
should  therefore  be  served  truly,  that 
there  be  no  halting  ;  and  totally  that 
there  be  no  halving  (Heb.  xii.  28,  29). 
— Irapp. 


G 


Vers.  25,  28.  Remained  long  in  the 
land.  1.  The  condition  of  possessing 
it.  2.  The  danger  of  forgetting  this 
condition.  Carnally  secure  and  for- 
saking God,  and  growing  old  in  the 
land,  3.  The  punishment  that  would 
follow  from  this  forgetful ness.  (a) 
Forewarned.  Heaven  and  earth  wit- 
ness. (6)  Severe  dispersion  and  degra- 
dation. 

Ver.  26.  Heaven  and  earth — 1. 
Witness  for  God's  existence.  2.  Warn- 
ing against  sin.  3.  Testify  to  His 
righteousness  in  punishing  transgres- 
sion. 

Vers.  29-31.  Israel's  sin,  misery, 
repentance,  and  restoration. 

Ver.  29.  I.  Seeking  God.  1. 
Earnestly  ;  with  all  thy  heart.  2.  In- 
telligently ;  with  all  thy  soul.  II. 
Inducements  to  seek  God.  1.  Merciful 
in  Himself  2.  Mindful  of  His  pro- 
mise ;  and  3.  Able  to  help  in  tribu- 
lation. "Sweet  and  sour  make  the 
best  sauce.  Promises  and  menaces 
mixed  soonest  operate  upon  the  heart. 
The  sun  of  righteousness  loves  not  to 
be  set  in  a  cloud,  nor  the  God  of  con- 
solation to  have  his  children  comfort- 
less."— Irapp. 

97 


CHAP.  IV.  EOMILETIC  COMMENTARY:    DEUTERONOMY. 


Days  that  are  Past. —  Verses  32-34. 

Moses  reminds  Israel  of  God's  goodness  and  miraculous  dealings  in  their  choice, 
deliverance,  and  instruction.  Remembrance  of  days  past  should  prompt  them 
to  obedience  and  love. 

I.  Days  past  reveal  the  special  goodness  of  God.  God  has  not  left  the  world 
to  chance  and  inflexible  laws.  Nothing  can  surprise  or  thwart  Him.  He  rules  all 
creatures  and  events,  showing  mercy  to  those  that  love  Him,  and  punishing  those 
who  rebel  against  Him.  1.  In  creating  them.  Our  natural  birth  and  regeneration 
are  the  acts  of  Divine  mercy.  "  The  Lord  that  created  thee,  0  Jacob,  and  He 
that  formed  thee  (fashioned  into  shape)  0  Israel"  (Is. xliii.  1).  2.  In  delivering 
them  from  danger.  As  Israel  were  rescued  from  Egypt,  God's  people  now  are 
redeemed  from  enemies  by  wonderful  and  extraordinary  ways,  "  with  an  out- 
stretched arm,  and  with  great  judgment "  (Ex.  vi.  6).  3.  In  teaching  them  by 
various  ivays.  Each  age  has  its  own  special  revelations.  In  the  Bible  we  have 
a  record  "  of  days  that  are  past "  in  patriarchal,  prophetical,  and  apostolic  truth. 
God's  faitlifulness  and  mercy  are  written  unmistakably  and  should  be  read  most 
devoutly  in  those  wondrous  days. 

II.  Days  past  are  filled  with  warnings  and  examples.  "  History  is  philosophy 
teaching  by  examples."  Jewish  history  is  full  of  instructive  lessons.  They 
enjoyed  mercies  never  given  to  any  other  nation,  or  grace  never  heard  of  since 
the  creation  of  the  world.  Tliese  deeds  brighten  days  of  old  and  make  them 
powerful  now.  They  are  tiie  gifts  of  God  to  the  present  age,  and  the  lives  of 
good  men  and  bad  men  are  for  all  time. 

*'  There  is  a  history  in  all  men's  lives 
Figuring  the  nature  of  the  times  deceased." — Shakespeare. 

III.  Days  past  should  be  remembered  for  future  instruction.  Human  experi- 
ence should  not  be  forgotten.  We  should  be  more  virtuous  and  obedient  as 
days  roll  on.  Every  age  should  be  an  advance  upon  the  past,  and  should  be 
more  powerful  for  good.  It  is  sad  when  in  the  life  of  a  nation,  or  the  life  of  a 
man,  God  is  forsaken,  and  former  days  lamented  for  as  better  than  the  present. 
In  former  days  men  lived  long,  were  specially  trained,  and  have  handed  down 
their  treasures  to  posterity.  "  Enquire  I  pray  thee,  of  the  former  age,  and 
prepare  thyself  to  the  search  of  (the  records)  their  fathers.  For  (the  reason 
given)  we  are  but  of  yesterday  and  know  nothing,  (compared  to  them)  because 
our  days  upon  earth  are  a  shadow.  Shall  not  they  teach  thee  and  tell  thee  (how 
God  deals  with  men  in  this  world)  and  utter  words  out  of  their  heart  (wise 
sayings  result  of  careful  observation)  Job,  viii.  8. 

There  is  something  very  solemn  in  the  thought  of  "  days  that  are  past " — 
past,  never  to  return  ;  while  their  moral  results  remain  for  ever  as  subjects  of 
future  responsibility.  We  have  to  reckon  on  days  past ;  for  time,  like  tide, 
stays  for  no  man. 

"  'Tis  greatly  wise  to  talk  with  our  past  hours. 
And  ask  them  what  report  they  bore  to  heaven  ; 
And  how  they  might  have  borne  more  welcome  news." 

Let  us  then  summon  our  past  days,  and  ask  what  they  have  to  say.  First, 
concerning  the  ivorld.  Mrs.  Savage  remarks,  "  I  never  knew  any  of  the  people 
of  the  world  praise  it  at  parting."  No  wonder  at  this.  They  have  been  too 
much  in  it,  seen  too  much  of  it,  and  been  too  much  deceived  by  it  to  recommend 
it  to  otliers.  Solomon's  verdict  is,  "  Vanity  of  vanities  " — "  vanity "  if 
they  succeed,  and  "  vexation  of  spirit "  if  disappointed.  What  a  miserable 
98 


HOMILETIC  COMMENTARY :    DEUTERONOMY. 


painted  cheat  is  the  world!  Enough  to  induce  us  to  forsake  it,  and  comply  with 
the  admonition.  "  Forsake  the  foolish  and  live,  and  go  in  the  way  of  under- 
standing." Secondly,  ask  what  they  have  to  say  concerning  ourselves.  Have 
they  not  shown  us  many  things  with  which  we  were  formerly  unacquainted,  and 
filled  us  with  surprise  and  regret.  How  many  convictions  violated,  how  many 
resolutions  broken  !  Life  has  been  very  unlike  the  picture  our  early  imagination 
drew — our  dependences  often  proved  broken  reeds,  not  only  unable  to  sustain 
hopes,  but  have  "pierced  us  through  with  many  sorrows."  Will  days  not  tell 
us  that  life  has  been  a  chequered  scene  ?  Review  them  again  under  a  sense  of 
unworthiness  of  the  least  mercy,  and  of  all  the  truth  which  God  has  shown  us. 
If  we  have  been  in  the  wilderness,  have  we  not  found  grace  in  the  sanctuary  ? 
Have  we  not  had  the  fiery  cloudy  pillar  to  guide  us,  manna  to  sustain  us,  and 
waters  to  refresh  us  ?  Can  we  refuse  to  say.  "  Goodness  and  mercy  have  followed 
me  all  the  days  of  my  life  ? " — Jay. 


Inducements  to  Obedience. —  Verses  32-38. 

If  God  has  performed  such  wonderful  things  for  His  people,  they  were  put 
under  obligations  of  gratitude  and  love.  They  should  ever  obey  Him  for  mercies 
and  privileges  unknown  to  other  people. 

I.  They  were  remarkable  in  their  history.  Their  calling,  deliverance,  and 
whole  history  was  full  of  the  supernatural.  1.  They  had  been  delivered  from 
bondage  most  terrible.  Egypt  is  a  type  of  sin  in  its  misery  and  power.  But 
God's  power  is  greater  than  Satan  and  sin.  When  God  "assayed  to  go," 
deliverance  was  sure.  2.  Deliver-ed  in  a  tvay  most  striking.  By  temptations — 
judgments  inflicted  upon  Pharaoh  and  his  people  to  test  or  try  them  ;  by 
s/^?2.s— tokens  of  the  supernatural  in  their  nature  and  design ;  by  wonders — 
the  objective  side  of  miracle,  the  extraordinary  and  marvellous  ;  by  war — conflict 
at  the  Red  Sea  {cf.  Ex.  xiv.  14  ;  xv.  3)  ;  by  a  mighty  hand  aud  stretched  out 
arm  (Ex.  vi.  6  ;  xiv.  8  ;  Deut.  xxvi.  8) ;  and  by  great  terrors  in  the  minds  of 
Egyptians  through  Divine  operations  (Ps.  cv.  27,  28  ;  cvi.  21).  3.  Hence 
deliverance  unsurpassed.  Such  had  never  been  heard  of  from  the  beginning  of 
the  world  (ver.  32).  It  was  unexampled  in  method  and  purpose.  All  to  prove 
the  sovereign  love  and  grace  of  God.  The  experience  and  history  of  God's 
people  outstrip  the  discipline  of  ancient  Israel.  "  Come  and  hear,  all  ye  that 
fear  God,  and  I  will  declare  what  He  hath  done  for  my  soul." 

II.  They  were  wonderful  in  their  training.  They  were  inspired  with  salu- 
tary fear,  impressed  with  the  awful  signs  of  God's  presence  which  shadow  forth 
the  majesty  of  His  nature.  1.  Traiaed  supernaturally.  They  heard  a  voice 
direct  from  heaven  in  condescension  to  their  moral  condition  and  mental  capacity. 
2.  Trained  ivith  aivful  symbols.  God  spoke  to  His  children  by  sensible  signs  to 
impress  their  minds.  What  more  terrible  than  thunder  and  lightning,  smoke 
and  flames  of  fire  !  Surely  we  should  love  Him  "  whose  terror  should  not  make 
us  afraid."  3.  Trained  ivith  a.  special  design.  "  Unto  thee  it  was  shewed,  that 
thou  mightest  know  that  the  Lord  He  is  God  "  (ver.  35). 

III.  They  were  providential  in  their  settlement.  They  were  dearer  to  God 
than  any  other  people.  Nations  were  driven  out  from  their  lands  ;  Egyptians 
and  Canaanites  were  given  for  their  ransom,  and  people  "  greater  and  mightier  " 
than  they  were,  had  to  prepare  them  a  settlement.  God  locates  his  people, 
prepares  their  possessions,  and  Israel's  foes  must  contribute  to  Israel's  welfare. 
"  Thou  didst  drive  out  the  heathen  with  thy  hand,  and  plantedst  them  ;  thou 

99 


HOMILETIC  COMMENTARY:  DEUTERONOMY. 


didst  afflict  the  people,  and  cast  them  out.  For  they  got  not  the  laud  in 
possession  by  their  own  sword,  neither  did  their  own  arm  save  them,"  etc. 
(Psa.  xliv.  2,  3). 

Jehovah  God  Aloxe, —  Verses  Z^,  40. 

Because  God  had  loved  their  fathers,  and  had  chosen,  redeemed,  and  settled 
them  in  Canaan,  Israel  were  to  "  consider,"  never  to  forget  this,  and  acknowledge 
that  Jehovah  alone  is  God  and  that  there  is  no  other  in  the  universe  beside 
Him. 

I.  Jehovah  alone  is  the  self-existant  personal  God.  This  great  truth  was 
revealed  to  the  Jews  by  the  destruction  of  heathen  deities,  the  punishment  of 
their  worsliippers,  and  the  wonderful  events  in  their  history.  God  is  one  supreme 
intelligent  being.  1.  Alone  in  His  supremacy  in  heaven  and  earth.  "God  in 
heaven  above,  and  upon  the  earth  beneath."  When  the  might  of  worldly  power 
was  strongest,  and  idolatry  as  a  system  was  prevalent,  "  all  the  gods  of  the 
nations"  were  declared  "idols"  {lit.,  vanities  ox  nullities)  Ps.  xcvi.  5.  They 
were  denied  superiority  and  even  existence.  "  For  the  Lord  is  a  great  God,  and 
a  great  King  above  all  gods"  (Ps.  xcv.  3).  2.  Alone  in  His  government  of  the 
world.  Not  a  petty  God  inferior  to  heathen  gods  ;  but  without  rival  and  com- 
panion. His  government  is  supreme,  not  divided  among  "gods  many  and  lords 
many  ; "  universal,  over  all  agencies  and  all  spheres  ;  and  sole  in  its  authority 
and  design.  3.  Alone  in  His  claims  u2)on  men.  He  demands  and  deserves 
universal  obedience.  We  are  to  love  Him  with  all  our  hearts.  But  how  could 
we  love  God  if  He  were  not  a  person  ?  He  is  not  a  set  of  principles  nor  code  of 
laws  ;  but  the  true  and  living  God,  infinitely  distant  from  finite  creatures,  yet 
definitely  related  to  us  as  law-giver  and  fatlier.  Hence  spring  His  claims  upon 
us,  and  our  duty  towards  Him.  We  should  render  to  Him  gratitude,  praise, 
and  loyal  obedience,  "for  the  Lord  is  great,  and  greatly  to  be  praised." 

II.  The  practical  recognition  of  this  truth.  "  Know  tlierefore  this  day." 
Know  not  simply  intellectually  or  theoretically,  but  practically.  "  Consider  it 
in  thine  heart."  Speculation  abounds,  science  puts  forth  its  "laws"  and 
"natural  forces,"  and  men  talk  about  abstract  principles  as  "infinite  wisdom" 
and  "  almighty  power."  Take  away  a  personal  God,  a  loving  father  ;  then  we 
are  left  like  children  in  the  orplian  asylum — clothed,  fed,  and  governed,  perhaps, 
but  objects  of  pity  rather  than  of  love  and  mercy.  We  have  no  resting-place 
for  our  affections,  no  object  of  worship,  and  no  hope  of  purity  and  peace.  How 
needful  then,  in  "this  day"  of  infidelity  and  irreligion  to  receive  and  defend 
this  truth.  1.  In  its  influence  upon  the  heart.  "  Li  thine  heart,"  the  centre 
and  regulative  power  of  life.  2.  In  its  influence  upon  the  life.  "  Thou  shalt 
keep  His  statutes"  (ver.  40).  Our  obedience  must  spring  from  love,  and  be 
voluntary,  absolute,  and  universal.  The  preacher  sums  up  the  tchole  of  man  ; 
not  duty  only,  but  happiness  and  all  that  concerns  him  "  in  fearing  God  and 
keeping  His  commandments"  (Ecc.  xii.  13). 

The  Cities  of  Refuge. —  Verses  41-43. 

Israel  were  yet  on  the  east  side  of  Jordan,  and  after  the  conclusion  of  one 
discourse  (iv.  1-40)  Moses  inserts  these  verses  before  the  other  (ver.  1,  etc.)  "In 
thus  severing  the  three  cities  of  refuge  he  carried  out  a  previous  command  of 
God  (Num.  XXXV.  14),  and  so  followed  up  his  exhortations  to  obedience  by  setting 
a  punctual  example  of  it,  as  far  as  opportunity  was  given  him."  Consider — 
100 


HOMILETIC  COMMENTARY:   DEUTERONOMY. 


I.  The  design  of  these  cities.  "  That  the  slayer  might  flee  thither,  who  should 
kill  his  neighbour  uuawares."  They  were  not  to  shelter  the  guilty  from  punish- 
ment, but  to  secure  a  fair  trial  and  respite  from  death.  The  accidental  homicide 
was  protected  from  the  avenger  of  blood.  They  set  forth — 1.  God's  regard  for 
human  life.  Life  was  not  to  be  cut  down  at  random.  Private  revenge  was  to 
be  checked,  and  feelings  of  humanity  were  to  be  cultivated.  2.  God's  legislative 
wisdom.  In  the  rude  unsettled  state  of  the  nation,  rights  were  restricted  to 
certain  persons,  opportunities  were  given  of  establishing  innocence,  and  grievances 
were  removed  by  the  vindication  of  law.  Men  were  taught  to  discriminate 
between  one  crime  and  another,  and  justice  was  administered  with  mercy. 
3.  They  typify  refuge  in  Jesus  Christ.  In  these  sanctuaries  fugitives  were  safe  ; 
certain  decrees  confirmed  their  security.  To  these  cities  manslayers  were 
directed  to  •  run.  Often  they  had  to  flee  for  life  with  not  a  moment  to  spare. 
Men  are  guilty,  exposed  to  justice,  and  can  find  no  safety  from  the  terrors  of 
broken  law,  except  in  Christ  Jesus.  Here  is  safety  and  perfect  redemption  for 
all  "  who  have  fled  for  refuge  to  lay  hold  upon  the  hope  set  before  us." 

II.  The  influence  of  these  cities.  Tliey  would  consecrate  the  land,  and 
prevent  its  stain  from  innocent  blood.  They  would  confirm  and  strengthen  the 
possessions  taken  from  the  Canaanites,  and  lay  the  foundation  for  just 
government.  Tliey  proved  the  goodness  of  God,  and  helped  to  cultivate  a  mild 
and  forgiving  spirit  towards  man. 


The  Repetition  of  Divine  Law. —  Verse  44-47. 

These  verses  begin  an  address  which  embraces  "  the  central  part  and  substance 
of  the  book,  which  now  follows  in  twenty-two  chapters."  They  contain  a  fuller 
description  of  the  law,  with  a  notice  of  time  and  place  in  which  the  address 
was  given. 

I.  Law  clearly  explained.  "  In  ver.  45,  this  '  law  '  (thorak)  is  summarily 
described  as  consisting  of  '  testimonies,  statutes,  and  judgments;'  i.e.,  command- 
ments considered  first  as  manifestations  or  attestations  (eyduth)  of  the  will  of 
God ;  next,  as  duties  of  moral  obligation  (khitkim),  and  thirdly,  as  precepts 
securing  the  mutual  rights  of  men  (mislqycltim)." — Sp.  Com.  The  law  is 
repeated  and  explained  that  we  may  know  what  is  due  to  God  and  our  fellow- 
creatures,  and  that  obedience  tends  to  happiness  and  life. 

II.  Law  enforced  by  reasonable  claims.  In  urging  the  people  to  obey  the 
statutes  of  God,  Moses  had  powerful  motives.  1.  They  were  in  better  circum- 
stances.— INot  at  the  foot  of  Sinai,  amidst  thunder,  fire,  and  smoke,  but  on  the 
borders  of  the  promised  land.  2.  God's  goodness  had  been  displayed  to  them. 
(a)  Their  enemies  had  been  slain,  Og,  king  of  Bashau,  and  Sihou,  king  of  the 
Amorites  "whom  Moses  and  the  children  of  Israel  smote."  (b)  "They  had 
already  received  the  first  fruits  of  those  promises,  the  full  fruition  of  which  was 
to  be  consequent  on  their  fulfilment  of  that  covenant  now  again  about  to  be 
rehearsed  to  them  in  its  leading  features."  (c)  Hence  their  surroundings  were 
comfortable,  bright  and  merciful  "  under  the  springs  of  Pisgah."  Such  ex- 
perience, history,  and  privileges,  put  them  under  tiie  deepest  obligation  !  God's 
claims  are  great  upon  us.  But  "  one  great  cause  of  our  insensibility  to  the 
goodness  of  our  Creator,"  says  Paley,  "  is  the  very  extensiveness  of  his  bounty." 


101 


HOMILETIC  COMMENTARY:   DEUTERONOMY. 


The  Amorites  Dispossessed. —  Verses  44-49. 

The  importance  of  the  defeat  of  the  two  kings  of  the  Amorites  leads  Moses 
again  to  mention  it.  Israel  must  never  forget  that  God  had  given  them  this 
possession,  not  through  their  own  merits,  but  in  fulfilment  of  His  promise.  We 
may  learn  from  this  oft-repeated  reference — 

I.  That  the  continued  existence  and  prosperity  of  a  nation  depend  upon 
its  virtue  and  obedience  to  God.  Not  upon  its  wealth,  population  or  defences  ; 
cities,  fleets  and  armies  can  be  swept  away  when  God  is  forsaken. 

II.  That  when  virtue  and  obedience  are  wanting  God  often  dispossesses  a 
nation.  Splendid  dynasties  have  fled  into  exile  ;  thrones  most  powerful  have 
been  overturned,  and  God  has  extirpated  one  people  to  prepare  for  another. 
This  is — 1.  A  natural  law.  2.  A  fact  in  history  ;  and  3.  A  warning  to  us. 
"  The  Lord  will  rend  the  kingdom  from  us,  and  give  it  to  a  neighbour  of  ours 
that  is  better  than  we  are  "  (1  Sam.  xv.  28). 


HOMILETIO  HINTS  AND  SUGGESTIONS. 


Ver.  39.  Consider  it,  Qic.  1.  God's 
law  has  little  influence  upon  the  heart 
and  life.  Its  precepts  apt  to  glide 
from  our  memory.  2.  Meditation  is 
needful  to  remind  us.  "  Consider  it 
{lit.  bring  back)  into  thine  heart." 
"  Meditation  is  the  bellows  of  the 
affections;  'while  I  was  musing  the 
fire  burned'  (Ps.  xxxix.  3).  "The  rea- 
son we  come  away  so  cold  from  reading 
the  word  is,  because  we  do  not  warm 
ourselves  at  the  fire  of  meditation." 
{Watson).  3.  God  gives  help  in  this 
meditation — (a)  By  special  times  "This 
day."  (b)  By  special  subjects  "Know 
that  the  Lord  is  God."  (c)  By  special 
requests  "  I  command  thee." 

Ver.  40.  With  thy  children.  The 
benefit  of  obedience.  1.  To  the  present 
generation — "  It  may  go  well  with 
thee."  2.  To  the  future  generation — 
"  Thy  children  after  thee." 


Vers.  41-43.  The  cities  of  refuge 
in  their  names,  purpose  and  situation. 

Ver.  44-45.  The  law,  1.  In  its 
minute  description.  2.  In  the  peculiar 
circumstances  or  place  of  its  repetition, 
(a)  "  Over  against  Beth-peor." — In 
dangerous  proximity  to  the  idol  temple 
of  Moab.  (b)  In  new  territories. — In 
the  land  of  Sihou." 

Ver.  49.  The  Sjjrings  of  Pisgak, 
fertilizing  the  land  may  suggest  a 
discourse  on  the  joys  and  various 
advantages  that  flow  from  heavenly 
prospects.  How  much  the  present  life 
is  benefitted  and  beautified  by  thoughts 
and  purposes  that  flow  from  views  of 
the  heavenly  life.  Every  true  Pisgah 
in  our  life,  i.e.,  every  point  of  exalted 
meditation,  should  be  a  fountain-head 
of  holy  thoughts  and  action. — Bib. 
Bluseum. 


ILLUSTRATIONS    TO    CHAPTER    IV. 


Vers.  1-4.  Hearken.  How  much 
more  doth  it  concern  us  to  be  hearers 
ere  we  offer  to  be  teachers  of  others. 
He  gathers  that  hears,  he  spends  that 
teacheth.  If  we  spend  before  we  gather 
we  shall  soon  prove  bankrupts. — {B2). 
102 


Hall).  "  That  it  may  please  thee  to 
give  to  all  thy  people  increase  of  grace 
to  hear  meekly  thy  word,  to  receive  it 
with  pure  affection,  and  bring  forth  the 
fruits  of  the  Spirit." 


HOMILETIC  COMMENTARY :  DEUTERONOMY. 


Vers.  5,  6. — Statutes.  Look  not  for 
another  Master,  thou  hast  the  oracles 
of  God.  No  one  teaches  like  them. 
Ignorance  of  the  Scriptures  is  the  cause 
of  all  evils. — {Chrysostom).  There  is 
no  book  on  which  we  can  rest  in  a 
dying  moment  but  the  bible. — Selden. 

Vers.  7,  8.  So  great.  The  Jews 
were  more  than  the  capsarii  nostri  and 
librarians  ;  they  had  anticipative  ad- 
vantages, and  were  to  be  the  first  to 
enjoy  the  gospel  privileges,  as  well  as 
to  be  the  almoners  of  Messianic  bless- 
ings to  the  world  (Rom.  iii.  2).  They 
were  like  trustees  of  an  estate  who  were 
themselves  to  receive  the  ground-rents 
till  such  time  as  the  leases  fill  in,  and 
then  they  were  both  to  participate 
in  the  increased  rent  roll  and  to  be  the 
channel  through  which  the  other  heirs 
were  to  share  the  inheritance  with 
themselves. — Neil. 

Ver.  8.  When  the  African  prince 
enquired  from  our  gracious  queen  the 
secrets  of  England's  glory,  she  handed 
him  a  copy  of  the  Scriptures,  and 
said,  "  That  is  the  secret  of  England's 
greatness." 

Ver.  9.  Teach  them.  "  A  pious 
education  is  the  best  way  of  providing 
for  a  family  and  the  surest  foundation 
for  its  prosperity." 

Vers.  9-14.  Lest  thou  forget.  'Tis 
a  general  fault,  that  the  most  common 
and  frequent,  the  most  obvious  and 
conspicuous  favours  of  God,  the  con- 
stant rising  of  the  sun  upon  us,  the 
descent  of  fruitful  showers,  the  re- 
course of  temperate  seasons,  the  con- 
tinuance of  our  life,  the  helps  of 
obtaining  virtue  and  becoming  happy, 
we  commonly  little  mind  or  regard,  and 
consequently  seldom  return  thanks  for 
them. — Dr.  Barrow. 

Vers.  15-18.  Similitude.  It  was 
not  until  the  days  of  Hebrew  decline 
that  a  narrow  literalism  pressed  the 
words  into  an  absolute  prohibition  of 
the  arts  of  painting  and  sculpture. 
Moses  himself  sanctioned  the  cherubic 


forms  above  the  mercy-seat ;  the  brazen 
serpent,  and  the  lillies  and  pome- 
granates of  the  golden  candlestick, 
Solomon  had  lions  on  the  steps  of  his 
throne,  oxen  under  his  "  molten  sea," 
and  palm  trees,  flowers,  and  cherubims 
on  the  walls  of  the  temple,  "  within  and 
without"  (1  Kings  vi.  29).  What  this 
commandment  forbade  was  the  worship 
of  God  under  a  material  form.  It 
asserted  the  spirituality  of  Jehovah. 
While  in  the  rest  of  the  world  there 
was  scarcely  a  single  nation  or  tribe 
which  did  not  "make  to  itself"  images 
of  the  gods,  and  regard  the  images 
themselves  with  superstitious  venera- 
tion. In  Judaism  alone  was  this 
seductive  practice  disallowed.  God 
would  have  no  likeness  made  of  Him, 
no  representation  that  might  cloud  the 
conception  of  his  entire  separation  from 
matter,  his  purely  spiritual  essence. — 
Com.  for  Eng.  Readers. 

Ver.  19.  Heaven.  Instead  of  stretch- 
ing our  thoughts  to  the  mystery  of 
creation,  and  soaring  above  the  stars, 
w^hen  we  think  of  God,  which  for  the 
most  part,  is  setting  Him  at  a  distance 
from  us,  it  may  be  of  great  use  to 
consider  Him,  as  present  in  the 
room  or  little  spot  where  we  are,  and 
as  it  were  circumscribed  within  it,  in 
all  His  glory,  majesty,  and  purity. — 
A  dam. 

Ver.  23.  Forbidden.  There  is  no 
vice  that  doth  so  cover  a  man  with 
shame  as  to  be  found  false  and  per- 
fidious.— Bacon. 

Ver.  24.  Jealous.  Many  attempts 
have  been  made  to  show  that  jealousy 
is  unworthy  of  the  Divine  nature  ;  but 
that  the  one  only  God,  if  there  be  but 
one  only  God,  should  claim  and  exact 
under  some  penalties  an  undivided 
allegiance  is  natural,  reasonable,  and 
in  harmony  with  the  most  exalted  con- 
ceptions of  the  Divine  essence.  If  God 
looked  with  indifference  upon  idolatry, 
it  would  imply  that  He  cared  little  for 
His  human  creatures  ;  that  like  the 
Deity  of  Epicurius  having  once  created 
man  and  the  world,  He  thenceforth 

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EOMILETIO  COMMENTARY:   DEUTERONOMY. 


paid  no  attention  to  them. — Com.  for 
Eng.  Readers). 

Ver.  25.  Corrupt.  The  heathen  cor- 
ruptions were  produced  and  .sanctioned 
by  the  lieathen  mythology  and  idolatry ; 
while  Christian  nations  are  corrnpt  in 
spite  of  and  in  direct  opposition  to 
Chri.stianity,  which  raises  the  highest 
standard  of  virtue  and  acts  continually 
on  the  world  as  a  purifying  and  sancti- 
fying power. — P.  /Sc/iaJ'. 

"God  made  him,  and  therefore  let  him  pass 
for  a  man." — Shakespeare. 

Ver.  26.  Witness.  There  was  never 
miracle  wrought  by  God  to  convert  an 
atheist  because  the  light  of  nature 
might  have  led  him  to  confess  a  God. 
Bacon. 

Ver.  27-30.  Tribulation.  Afflictions 
are  God's  furnace,  by  which  He  cleanses 
His  people  from  their  dross.  As  gold 
and  silver  are  refined,  so  men  are  puri- 
fied. The  process  is  never  complete 
so  long  as  any  dross  remains.  As 
Tennyson  suggestively  says — 

"  Life  is  not  like  idle  ore  ; 

But  iron  dug  from  central  gloom. 
And  heated  not  with  burning  fears, 
And  dipt  in  baths  of  lii.ssiug  tears. 

And  battered  witli  the  shocks  of  doom. 

To  shape  and  use." 

Vers.  33,  36.  The  phenomena  accu- 
mulated to  impress  the  people  seem  to 
have  been  loud  thunder,  fierce  flashes 
of  lightning,  a  fire  that  streamed  up 
from  the  mountain  to  the  middle  of 
the  sky,  dense  volumes  of  smoke  pro- 


ducing an  awful  and  weird  darkness, 
a  trembling  of  the  mountain  as  by  a 
continuous  earthipnake,  a  sound  like 
the  blast  of  a  trumpet  loud  and  pro- 
longed, and  then,  finally,  a  clear, 
penetrating  voice  {cf.  Ex.  xix.  ]  6-20). 
So  awful  a  manifestation  has  never 
been  made  at  any  other  place  or  time 
(ver.  32),  nor  will  be  until  the  consum- 
mation of  all  things. — Com.  for  Kng. 
Headers. 

Ver.  39.  Lord.  He  is  not  only 
"  God,"  but  "  the  Lord  "  or  Governor. 
We  know  Him  only  by  His  properties, 
by  the  wise  and  admirable  structure  of 
things  around  us,  and  by  their  final 
causes ;  we  admire  Him  on  account  of 
His  perfections  ;  we  venerate  and  wor- 
ship Him  on  account  of  His  govern- 
ment.— (Sir  Isaac  Newton. 

Vers.  41-43.  Cities  of  refuge  were 
appointed — three  on  each  side  of  Jor- 
dan— with  straight  and  good  roads 
leading  to  them  from  every  direction, 
to  any  of  which  the  murderer  might 
fly  ;  and  if  he  got  into  it  before  the 
avenger  overtook  him,  he  was  safe  from 
his  rage  until  he  had  a  fair  trial.  If  it 
was  found  that  he  was  guilty  of  wilful 
murder,  he  was  delivered  up  to  the 
avenger  to  be  destroyed,  and  not  even 
the  altar  was  allowed  10  protect  him  ; 
but  if  it  was  found  that  the  murder 
had  not  been  intentional,  he  was 
allowed  to  remain  in  the  city  of  refuge, 
where  none  might  come  to  do  him 
evil ;  and  on  the  death  of  the  high 
priest  he  might  return  in  security  to 
his  own  home. — Dr.  Cox. 


CHAPTER  V. 


Critical  Remarks. — The  Deuteronomy,  or  second  law,  is  now  given  and  enforced.  But 
Moses  refers  to  tlie  covenant  relation  between  Jehovah  and  Israel,  and  recapitulates  the  Sinaitic 
code  in  its  most  important  features. 

Ver.  1.    Moses  called  marks  the  publicity  and  importance  of  the  address. 

Ver.  2.  Our  fathers,  Abraham,  Isaac,  and  Jacob  ;  but  with  the  nation  as  an  organic  whole, 
those  identified  with  the  people  who  entered  into  the  covenant  at  Sinai. 

Ver.  4.    Face  to  face,  not  in  visible  form,  but  familiarly,  near  as  one  person  to  another. 
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HOMILETIC  COMMENTARY:  DEUTERONOMY. 


Ver.  5.  Even  as  regards  the  Decalogue  this  statement  has  its  application.  Moses  "stood 
between  the  Lord  and  them  "  whilst  it  was  delivered,  and  perhaps  it  was  (Ex.  xix.  19)  addressed 
directly  to  Moses,  though  in  accents  audible  to  the  assembly  beneath.  1'hus  was  the  law, 
including  even  the  "Ten  Words,"  "in  the  hands  of  a  mediator"  (G-al.  iii.  19). — Sp.  Com. 

Ver.  6.  An  introduction  to  the  commandments  which  follow,  and  which  are  given  with  slight 
verbal  alteration  the  same  as  in  Ex.  xx. 

Vers.  7-16.    First  table  of  the  Law. 

Ver.  7.  Before  me,  lit.  beyond  me  (Gen.  xlviii.  22  ;  Ps.  xvi.  2),  in  addition  to  me  (Gen.  xxxi.  50 ; 
Deut.  xix.  9) ;  meaning  by  the  side  of  me,  or  in  my  presence. 

Ver.  8.  All  symbolic  representations  prohibited.  Heaven,  stars  or  birds  ;  earth,  all  kinds  of 
animals  ;  water,  fish  and  water  creatures. 

Ver.  9.  Jealous,  who  gives  not  to  another  honour  due  to  himself  (Is.  xlii.  8  ;  xlviii.  11),  nor 
tolerates  the  worship  of  any  idol.  Visiting,  not  charging  the  iniquity,  but  permitting  its  con- 
sequences to  flow  beyond  persons  or  nations  committing  it. 

Ver.  10.  The  third  and  fourth  generation  are  punished  (visited)  ;  but  tnercy  is  shown  to  the 
thousandth. 

Ver.  11.  In  vain,  lit.,  lift  up  the  name  of  Jehovah  thy  God  in  vain.  Lift  up,  take  up  a  pro- 
verb (Num.  xxiii.  7),  a  song  (Ps.  Ixxxi.  3),  or  a  prayer  (Is.  xxxvii.  3),  All  employment  of  God's 
name  for  vain  and  unworthy  purposes  forbidden  ;  not  merely  false  swearing  ;  but  profane  and 
idle  swearing  in  daily  life.     Guiltless,  left  unpunished. 

Vers.  12-15.  Sabbath,  already  in  existence  has  to  be  sanctified  (a  festival-keeper,  Ex.  xvi.  23) 
to  be  observed  a  day  of  rest,  belonging  to  the  Lord  and  conseci-ated  to  Him .  Neither  man  nor 
beast  to  work.  "  The  exhortation  is  pointed  by  reminding  the  people  that  they  too  were  formerly 
servants  themselves.  The  bondage  in  Egypt  and  the  deliverance  from  it  are  not  assigned  as 
grounds  for  the  institution  of  the  Sabbath,  which  is  of  far  older  date  (c/.  Gen.  ii.  3)  ;  but  rather 
as  suggesting  motives  for  the  religious  observance  of  that  institution.  The  exodus  was  an  entrance 
into  rest  from  the  toils  of  the  house  of  bondage,  and  is  thought  actually  to  have  occurred  on  the 
Sabbath  day.  Hence  arose  special  and  national  obligations  with  respect  to  the  Sabbath,  on  which 
it  is  exactly  within  the  scope  of  Moses'  purpose  in  Deuteronomy  to  insist." — Sp.  Com. 

Ver.  13.  Well  with  thee.  An  insertion  not  in  Ex.  xx.  11,  but  found  in  Ep.  vi.  3,  and  ampli- 
fying the  promise  of  long  life. 

Vers.  17-21.  Second  table  of  the  law.  The  enactments  are  from  outward  deeds  (kill,  adidtery, 
steal),  to  words,  (false  witness  and  lies)  to  inward  desires  {covet  and  desire). 

Ver.  22.  Added,  lit.,  "  He  did  not  add,"  i.e.,  He  spoke  no  more  with  the  great  voice  directly 
to  the  peojjle,  but  addressed  all  other  communications  to  them  through  Moses. 

Vers.  23-33.  Here  we  have  a  fuller  account  than  that  in  Ex.  xx.  18-21.  God's  reply 
(vers.  18-31)  to  the  people's  request  is  not  given  in  the  summary  of  Exodus.  The  people  were 
alarmed  at  the  awful  phenomena  in  which  God  revealed  His  glory  and  uttered  His  will ; 
entreated  Moses  to  stand  between  as  mediator,  that  they  might  not  die,  and  then  promised  to 
hear  and  obey.  God  approved  the  request,  because  it  indicated  a  feeling  of  unfitness  for 
intercourse  with  Him,  but  added — 

Vers.  28,  29.  "  Would  that  they  always  had  this  feeling — this  heart  in  them  to  fear  me,  that 
it  might  be  well  with  them  and  their  children." 

Vers.  30,  31.  The  people  are  directed  to  their  tents ;  Moses  is  appointed  mediator,  to  whom 
God  would  give  all  law  for  the  people. 

Vers.  32,  33.  Events  are  brought  to  a  close  by  an  exhortation  to  careful  observance  of  the 
commandments,  never  to  turn  aside,  right  or  left,  from  the  way  pointed  out,  that  it  may  be  well 
with  them  (c/.  cp.  iv.  40). 

The  Covenant  in  Horeb. —  Verses  1-5. 

Moses  was  about  to  recapitulate  the  law.  It  was  fitting  to  remind  them  of 
the  circumstances  iu  which  it  was  given,  and  the  special  relation  between  God 
and  His  people. 

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CHAP.  V.  HOMILETIC  COMMENTARY :    DEUTERONOMY. 


I,  The  method  in  which  the  covenant  was  given.  Jewish  and  other  writers 
have  speculated  on  this  subject,  but  we  can  only  reconcile  the  various  statements 
in  Old  and  New  Testaments  (Ex.  xx.  2  ;  Deut.  v.  4  ;  c/  Acts  vii.  53  ;  Gal.  iii. 
19  ;  Heb.  ii.  2)  by  remembering  the  spirituality  of  God,  and  His  special  agency 
in  tlie  revelation  of  His  will.  From  this  narrative  we  learn  that — 1.  The 
covenant  icas  specially  made  with  them.  "  The  Lord  made  not  this  covenant 
with  our  fathers."  It  is  specially  with  us,  a  covenant  not  of  circumcision 
(Acts  vii.  8}  but  ten  commandments.  Light  gradually  shines,  and  children 
know  more  of  God's  will  than  their  forefathers.  2.  The  covenant  teas  given 
familiarhj   to   them.      "  The   Lord   talked   with   you   face   to    face,"   as    one 

friend  with  another.  Not  in  dreams  and  dark  visions  as  of  old  (Job  iv.  12,  13), 
but  directly,  openly  and  clearly.  3.  The  covenant  was  given  amid  divine 
splendour.  "  Out  of  the  midst  of  the  fire."  The  natural  phenomena  and 
peculiar  surroundings  were  intended  to  impress  their  minds  and  beget  right 
feelings  and  willing  obedience.  4.  The  covena?it  ivas  given  through  a  mediator. 
"  I  stood  between  the  Lord  ai\d  you  " — at  your  request,  and  by  God's  approval ; 
to  allay  your  fears  and  preserve  your  lives.  We  have  Jesus  the  Mediator  of  the 
new  covenant  (Heb.  xii.  24J  to  remove  our  guilt  and  intercede  with  God. 

II.  The  obligations  under  which  the  covenant  put  the  people.  Special 
favours  beget  special  obligations.  This  covenant  is  with  us,  reminds  us  of  our 
privileged  condition  and  reciprocal  duty.  1.  God's  commands  7nust  be  performed, 
"  Do  them."  Not  talk  and  speculate  about  them.  We  must  personally  accept 
the  terms  and  bind  ourselves  to  constant  performance.  2.  God's  commands  must 
he  understood  before  they  can  be  performed.  "  That  ye  may  learn  them." 
Obedience  must  be  intelligent,  "  a  reasonable  service,"  not  mechanical.  Litellect 
is  concerned  as  well  as  heart.  "With  all  thy  heart;  with  all  thy  mind." 
3.  God's  commands  must  he  heard  before  they  can  be  understood.  "  Hear, 
0  Israel."  They  must  be  observed  and  attentively  considered.  The  ears  must 
be  employed  for  God.  "  I  speak  in  your  ears."  Things  heard  must  not  slip  or 
glide  out  of  our  treacherous  hearts  and  memories  as  out  of  leaking  vessels 
(Heb.  ii.  1).  Thus  there  can  be  no  obligation  without  law  to  found  it  upon,  and 
no  law  in  religion  but  from  God.  God,  therefore,  must  be  heard,  feared,  and 
glorified.  Loyal  obedience  is  necessary,not  to  purchase  salvation,  but  to  please 
God  and  benefit  men.    "  That  ye  may  live,  and  that  it  may  be  well  with  you." 

The  First  Commandment  :  God's  Supremacy  over  our  Affections. 

Verses  6,  7. 

The  decalogue,  or  ten  words,  have  been  appropriately  divided  into  two  parts, 
called  tables  of  the  law.  It  is  a  natural  division  founded  on  the  distinct 
character  of  the  precepts  themselves,  and  sanctioned  by  our  Saviour  in 
Matt.  xxii.  37-40.  In  one  sense  the  law  was  a  republication  of  the  law  of 
nature.  But  sin  had  corrupted  the  original  impress  on  the  human  heart,  hence 
it  was  necessary  to  make  it  the  basis  of  the  national  constitution  with  Israel,  and 
to  preserve  it  as  the  rule  of  life  for  all  mankind.  Man  is  instructed,  and  God  is 
exalted  in  this  moral  law. 

I.  God  must  be  the  sole  object  of  our  affection.  "  Thou  shalt  have  none  other 
Gods  before  me."  Our  duties  arise  from  our  relations.  Our  relation  to 
God  is  the  earliest,  most  essential,  and  most  lasting ;  regard  to  Him 
therefore  as  our  God  is  our  first  and  highest  duty.  There  are  systems 
of  morality  which  omit,  or,  slightly  notice,  the  high  claims  of  God  upon  our 
hearts,  which  exhalt  domestic  and  social  duties,  and  which  sustain  and  adorn  the 
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HOMILETIC  COMMENTARY :   DEUTERONOMY. 


relation  of  friendship  and  the  claims  of  politics  and  philanthropy.  These 
systems  are  from  men,  but  the  first  commandment  from  God  is  "  thou  shalt 
have  no  other  gods  but  ??2^."  1.  '^ooiXxQv  go^  instead  of  Jehovah.  Nothing  must 
usurp  the  place  of  God  in  our  hearts  and  affections.  Riches,  learning,  and 
power  are  gifts  from — and  must  not  be  worshipped  instead  of — God.  There  is 
a  tendency  in  man  to  imagine  and  make  other  gods.  The  Jews  were  prone  to 
fall  into  the  gross  enormities  of  polytheism  ;  classic  nations  of  antiquity,  amid 
all  superstitions  and  devotions,  were  "  without  God."  In  this  age — clear  with 
indications  of  God's  existence  and  unity,  with  tender  and  most  constraining 
motives  to  cleave  to  Him — there  is  still  a  tendency  in  our  hearts  to  depart  from 
God  and  make  idols  of  the  creatures ;  still  a  necessity  to  urge  the  claims  of 
Jehovah,  and  maintain  virtue  and  piety  in  the  world.  "Little  children,  keep 
yourselves  from  idols."  2.  No  other  god  along  with  Jehovah.  There  cannot  be 
two  gods.  It  is  impossible  to  serve  two  masters.  If  we  hate  one  we  shall  cleave 
to  the  other,  or  hold  to  the  one  and  despise  the  other  (Matt.  vi.  24).  Yet  many 
try  to  serve  God  and  the  world — make  a  compromise,  and,  like  Israel,  join  a 
false  god  with  the  true.  "  They  feared  the  Lord  and  served  their  own  gods." 
3.  Jehovah,  and  Jehovah  only,  must  be  our  God.  He  must  be  the  object  of  our 
choice  and  affection.  We  are  forbidden  to  deny  God  ;  to  give  the  glory  due  to 
Him  to  another ;  and  to  forget  our  relation  to  Him  as  our  God.  We  must  know 
and  acknowledge,  worship  and  serve  God  as  one  God,  as  the  only  true  God,  and 
as  our  God. 

II.     The  grounds  on  which  God  claims  to  be  the  sole  object  of  our  affection. 

The  law  begins  with  a  declaration  of  God  concerning  Himself,  which  serves  as  a 
ground  and  motive  for  obedience.  "  I  am  Jehovah  thy  God."  These  words  are 
often  repeated,  because  the  tendencies  of  our  nature  to  forget  or  slight  God's 
manifestations  are  deep  and  dangerous.  1.  God's  supreme  authority.  "  I  am 
Jehovah."  Self-existent,  infinite,  and  eternal,  the  source  of  life,  authority  and 
happiness.  Our  maker,  and  has  right  to  dispose  of  us  according  to  his  pleasure. 
2.  God's  covenant  mercy.  "  Thy  God."  The  name  Jehovah  might  terrify,  but 
"  thy  God  "  is  the  charter  in  Christ  of  all  blessings,  allures  and  draws  us  to  him, 
"Happy  are  the  people  whose  God  is  the  Lord."  3.  God's  wonderful  deliverance. 
"  Which  brought  thee  out  of  the  land  of  Egypt,"  etc.  This  was  an  act  of  power, 
wisdom  and  goodness,  specially  fitted  to  incite  them  to  obedience,  and  kindle 
their  hearts  into  warmest  love.  God  delivers  that  he  may  be  served.  When 
he  has  made  and  redeemed  us  surely  no  other  god  should  hide  him  from  view. 
"  Therefore  will  we  serve  the  Lord,  for  he  is  our  God." 


The  Second  Commandment  :  God's  Supremacy  over  our  Worship. 

Verses  8-10. 

"  The  first  commandment  regards  the  object  of  worship — the  living  and  true 
God,  and  requires  that  we  worship  Him,  and  no  other.  The  second  respects  the 
means  of  worship,  and  requires  that  we  worship  the  true  God  in  such  a  way  only, 
and  by  such  ordinances  as  He  hath  appointed  in  His  word.  The  first  may  be 
discovered  by  the  light  of  nature,  but  the  second  can  be  discovered  only  by 
revelation."  {Patterson).  In  one  command  God  declares  that  He  will  be 
worshipped  by  His  intelligent  creatures,  and  in  the  other  He  prescribes  the 
method  of  solemnizing  His  worship." 

I,  The  spirituality  of  the  Divine  nature  requires  spirituality  of  Divine 
worship.  God  in  contrast  to  all  false  deities,  is  a  spirit — must  be  worshipped  in 
spirit  and  in  truth — cannot  be,  and  must  not  be  represented  in  visible  shape. 

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There  is  no  resemblance  to  Him  in  anything  He  has  made.  Whatever  men 
plead  in  favour  of  sense  aiding  iaith,  God  says  "  thou  shalt  not."  1.  We  are 
not  to  male  nor  fancy  any  material  image  of  God  in  heaven  above  or  on  earth 
beneath,  or  in  the  waters  l)eneath  the  earth.  2.  We  are  not  to  luors/ii])  any 
picture  or  painting  of  God.  "  Thou  shalt  not  bow  down  thyself  unto  them." 
We  long  to  set  the  object  of  our  affection  before  our  eyes — feel  it  difticult  to  fix 
oiir  mind  upon  an  unseen  God ;  but  we  must  trust  to  no  image.  The  Holy 
Spirit  can  help  our  infirmities,  and  give  spirituality  of  mind  and  fervour  of 
devotion.  Religious  worship  is  an  act  of  thought,  principles,  and  affections — 
not  attitude,  genuflections,  and  outward  rites.  It  must  be  in  spirit  and  in  truth — 
not  in  crucifix,  bodily  form,  and  graven  image.  "  To  whom  then  will  ye  liken 
God  ?  or  what  likeness  will  ye  compare  unto  Him  ? " 

II.     Spirituality  of  Divine  Worship  is  enforced  by  special  sanctions.     To 

enforce  this  second  (and  the  first)  commandment,  certain  penalties  are  threatened 
and  certain  mercies  promised.  1.  God's  righteous  displeasure  Jh'bids  any  other 
worship.  "For  I  the  Lord  thy  God  am  a  jealous  God."  He  is  zealous  for  His 
honour  (Is.  xlii.  8;  xlviii.  11),  cannot  brook  a  rival,  nor  receive  a  partial  or 
divided  homage.  2.  God's  ivonderf id  providence  will  punish  any  other  ivorship. 
One  great  error  of  idolatrous  systems — and  congenial  to  every  sinner — is  to 
suppose  that  because  God  is  invisible,  He  does  not  notice  human  conduct.  But 
these  words  show  that  His  government  is  universal,  extending  to  individual 
agents  and  particular  actions.  The  inspection  or  administration  of  God  is 
presented  in  two  aspects — (1)  A  threatening  aspect  to  those  that  hate  Him. 
Sin  and  its  punishment  are  transmitted.  Idolatry  and  its  evil  consequences 
descend  from  father  to  son,  and  God  punishes  the  sins  of  the  parents  in  the 
children  to  the  third  and  fourth  generation.  This  truth  appeals  to  the  strongest 
instincts  of  our  nature,  guards  the  purity  of  religion,  by  enlisting  the  aftection 
of  a  parent  for  his  offspring  and  grafting  on  that  affection  salutary  fear  of  Divine 
visitations.  (2)  A  merciful  aspect  to  those  that  love  Him.  The  world  is  not 
governed  by  blind  fate.  There  is  no  irresistible  necessity  in  the  continuous  results 
of  evil.  A  merciful  God  restrains  the  sinner,  checks  the  evil,  and  forgives  all 
who  are  brought  back  to  Him  in  penitence,  prayer,  and  love,  "  The  same 
principle  of  involving  the  children  with  the  fathers  is  followed  ;  but,  mark  the 
difference  in  the  extent  of  its  application  !  The  visitation  of  anger  was  to  reach 
the  third  or  the  fourth  generation  :  the  display  of  mercy  was  to  continue  through- 
out thousands  of  generations  !  "  "  Thou  showest  loving  kindness  unto  thousands, 
and  reconipensest  the  iniquity  of  the  fathers  into  the  bosom  of  their  children 
after  them  "  (Jer.  xxxii,  18). 

"  A  Deity  believed,  will  nought  avail ; 
Kewards  and  punishments  make  God  adored  ; 
And  hopes  and  fears  give  conscience  all  her  power." — Young. 

Divine  Visitations. —  Verses  9,  10. 

It  was  needful  for  the  sake  of  the  Jews  themselves,  and  for  the  honour  of  the 
true  God,  that  His  presence  and  providence  with  His  people  and  with  other 
nations  sliould  be  sensibly  realised  and  enforced  by  rewards  and  punishments — 
that  these  rewards  and  punishments  should  be  so  distributed  as  to  evince  His 
special  interference.  We  are  often  more  educated  by  the  eye  than  by  the  ear. 
Since  we  are  incapable  of  lofty  abstractions,  and  insensible  to  remote  conse- 
quences of  deeds,  God  seeks  by  special  manifestations  to  impress  our  minds  and 
aid  us  in  our  duty.  Hence  the  declaration  of  His  government,  and  the  principles 
on  which  it  is  conducted, 
108 


HOMILETIC  COMMENTARY:   DEUTERONOMY. 


I.  The  government  of  God  is  active.  He  is  "visiting."  He  is  neither 
dead  nor  asleep  as  heathen  gods.  Nor  has  He  left  the  world  to  the  government 
of  chance  or  abstract  law.  God  may  seem  to  be  inactive  and  uninterested  in 
our  concerns,  but  He  is  ever  watchful.  Mr.  Lloyd  Garrison,  addressing  a 
meeting  on  one  occasion  on  behalf  of  negro  emancipation,  was  almost  despairing, 
and  cast  a  gloom  upon  the  audience.  Up  jumped  an  old  negress,  and  in  a  voice 
of  thunder  shouted,  "  Mr.  Garrison,  is  God  dead  ?  will  he  not  visit  His  people  ?  " 
This  was  like  an  electric  shock,  imparting  new  life  and  new  hopes.  From  that 
day  the  cause  assumed  a  brighter  aspect. 

II.  The  government  of  God  is  just.  "  Visiting  the  sins."  Men  may  wink  at 
sin,  but  God  does  not.  Sentence  against  evil  is  not  executed  speedily  ;  men 
may  be  too  confident  and  resolved,  their  hearts  may  be  fully  set  (the  whole 
energy  directed)  upon  evil  (Ecc.  viii.  11),  but  God's  patience  is  not  forgetfulness. 
He  is  just,  and  punishment  will  come.  "It  comes  with  feet  of  wool,  but  it 
will  strike  with  hands  of  lead,"  says  Bp.  Reynolds. 

III.  The  government  of  God  is  merciful.  Shewing  mercy  unto  thousands. 
Merciful  and  benevolent  in  its  general  nature  and  in  its  results.  Punishment  is 
needful,  always  just  and  rightly  administered  in  God's  moral  government.  The 
threatening  is  merciful,  intended  to  prevent  sin.  Anger  is  shown  to  a  few,  but 
mercy  to  thousands.  "  The  Lord  God,  merciful  and  gracious,  long  suffering  and 
abundant  in  goodness  and  truth,  keeping  mercy  for  thousands,"  etc.  (Ex.  xxxiv. 
6,  7). 

IV.  The  government  of  God  is  universal.  It  extends  to  all  places — to  all 
individuals.  "Them  that  hate  me"  and  "them  that  love  me  ;"  to  all  genera- 
tions, not  only  to  "the  third  and  fourth  "  but  to  the  end  of  tlie  world.  "The 
eyes  of  the  Lord  are  in  every  place,  beholding  the  evil  and  the  good." 


HOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.    1.     Hear,  0  Israel.     1.  God  to  the  Hebrew  nation  is  not  founded 
speaks  to  the  people.     2.  The  people  upon  His  being  the  one  only  God,  but 
are    commanded   to   hear   what    God  upon  his  having,  by  miraculous  inter- 
utters.     3.  To  learn  what  they  hear,  positions  and  works  of  power,  laid  the 
4.  To  keep  when  they  know  the  laws,  foundations  of  their  state — not  upon 
"  The  difference  between  Divinity  and  His  character  and  claims  as  the  Creator 
other  sciences,  is,  that  it  is  not  enough  of  heaven  and  earth,   but   upon    His 
to  learn,  but  we  must  keep  and  do  it ;  peculiar   relation    to    them    as    their 
as  lessons  of  music  must  be  practised,  national  founder  and  protector  ;    and 
and  a  copy  not  read  only,  but  acted. —  hence    by    the    unparalleled    services 
Trapp.  which  he  had  rendered  to  the  Israelites, 
Ver.    5.     /  stood   hettveen.      Moses  ^.^,>^^  acquired  all  the  title  to  their 
Mediator.      1.    Desired  by  the  people  ^^ill'"g  f  "'grateful  obedience  that  a 
who  felt  their  guilt  and  distance  from  ^eii^factorc^ou  d  haye^  -Januesm,  Dr. 
God.  2.  Provided  by  God  (Ex.  xix.  2).  / ^'l  ^''^  ^^'^  %''^:    ^-  God s  sove- 
3.  Typical  of  Christ.  ''''^'^y  '"^^  "f     ^f  \^''\  Lord-we 
•'^  are  His  property  and  subjects.    He  has 
Ver.  6.    God  set  forth.    1.  In  essen-  absolute  right   to  prescribe,    and   ab- 
tial  greatness,  "  I  am  the  Lord,"  i.e.  solute    power    to    dispose.      2.    God's 
.Jehovah.       2.     In    covenant    mercy,  propriety  in  us.     "  Thy  God "  in  re- 
"Thy  God."     3.  In  wonderful  provi-  demption  and  covenant  mercy  chiefly, 
deuce.   Brought  from  Egypt,  the  house  for  all  have  forfeited  His  favour  and 
of  bondage.    "  God's  right  to  give  laws  love. 

109 


CHAP.  V.  HOMILETIC  COMMENTARY :  DEUTERONOMY. 


Vers.  6,  7.     This  may  well  lead  the  to  the  work  of  men's  hands.     3.   Un- 

van   and   be   set  in  the  front   of   all  scriptural.     Against  the  command  of 

the  commandments,  becanse  it  is  the  God  (Lev.  xxvi.  1 ;  Deut.  xvi.  22). 
foundation  of  all  trne  religion.     The 

sum  of  this  commandment  is  that  we         Vers.  9,  10.     Family  religion.     1. 

should  sanctify  God  in  our  hearts,  and  Parents    should   consider   well   before 

give  Him  precedence  above  all  created  they  act ;  lest  they  (1)  expose  them- 

beings.      There    are    two    branches —  selves,  and  (2)  ruin  their  children  by 

1.  That  we  must  have  one  God.     2.  their  wickedness.     2.  Children  are  not 

That  we  must  have  but  one ;  or  thus —  excused    through    bad    examples    of 

1.  That  we  must  have  God  for  our  God.  parents — should  imitate  their  parents 

2.  That   we   must   have   no   other. —  in  right  only,  and  be  thankful  if  they 
Watson.  have  been  trained  up  to  love  and  obey 

God.      How  careful  should  we  be  to 

Vers.  8-10.      Image  worsliip.      1.  set   good   examples,  to   maintain   the 

Impossible.      God    cannot    be    repre-  worship  of  God  in  the  family,  and  to 

sented.     He  is  spiritual  and  invisible,  live   that   we   may    rightly   influence 

2.  Irrational.      For  the  workmen  is  future  generations, 
better  than  the  work.    Absurd  to  bow 


The  Third  Commandment  :   God's  Supremacy  Over  our  Lips. 

Verse  11. 

God  is  absolute  and  cannot  be  seen  in  His  Divine  essence,  yet  He  reveals  His 
glory  in  His  name.  Since  he  cannot  be  known  by  similitudes,  He  manifests 
Himself  in  His  works  and  word — in  the  government  of  the  world  and  the  life 
and  death  of  His  Son.  God  connects  His  name,  therefore,  with  the  solemnities 
and  transactions  of  Divine  truth.  This  name  must  not  be  abused,  but  its 
majesty  must  impress  our  minds  and  guard  our  lips. 

I.  It  is  our  duty  to  revere  the  Divine  Name.  "  Thou  shalt  not  take  the  name 
of  the  Lord  thy  God  in  vain."  Our  tongues  must  not  be  claimed  as  our  own 
(Ps.  xii.  3),  but  devoted  to  the  glory  of  God.  1.  In  religious  worship.  In 
prayer,  praise,  and  thanksgiving,  the  heart,  and  not  the  lips  merely,  must  be 
engaged.  Our  vows  must  not  be  made  in  times  of  sickness  and  peril,  and  for- 
gotten in  health  and  deliverance.  Our  worship  must  not  be  hypocritical,  super- 
ficial, and  insincere  ;  nor  our  service  formal  and  cold.  Our  profession  must  not 
be  in  words,  but  in  deeds.  If  we  "swear  to  the  Lord  of  Hosts,"  we  must  serve 
Him  "with  reverence  and  godly  fear."  2.  In  ordinary  conversation.  We 
profane  the  Holy  Name  by  its  use  in  light,  flippant  conversation — in  jesting  and 
idle  talk.  In  private  intercourse,  in  the  market  place,  and  in  courts  of  law,  we 
must  give  no  force  to  falsehood.  All  language  garnished  with  oaths  and  irre- 
verent use  of  the  Divine  name  is  a  violation  of  this  commandment — "  Hallowed 
be  thy  name." 

II.  The  irreverent  use  of  the  Divine  name  will  be  punished.  "  The  Lord 
will  not  hold  him  guiltless."  Many  excuse  themselves  from  habit  and  custom  ; 
others  justify  themselves  in  profaning  God's  name  when  they  are  crossed,  dis- 
appointed, and  carried  along  by  passion.  Such  are  not  innocent,  but  guilty ; 
and  though  they  may  escape  public  rebuke  from  friends,  and  punishment  from 
human  laws,  yet  the  Lord  Himself  will  execute  the  law.  "He  that  blasphemeth 
the  name  of  the  Lord,  he  shall  surely  be  put  to  death." 

110 


HOMILETIC  COMMENTARY:   DEUTERONOMY. 


The  Fourth  Commandment  :   God's  Claim  upon  our  Time. 
Verses  12-15. 

"  There  is  a  close  connection  between  the  commandments  of  this  first  table. 
The  first  commandment  is  intended  to  regulate  onr  views  and  feelings,  in 
relation  to  the  object  of  our  supreme  homage  ;  the  second  has  respect  to  the 
medium  through  which  that  homage  is  expressed  ;  the  third  regards  the  spirit 
which  is  to  accompany  us  in  all  the  solemnities  of  truth  and  of  religion  ;  and 
the  fourth,  the  appropriation  of  a  portion  of  our  time  to  His  service — thus  to 
indicate  our  subjection  to  His  government,  and  our  willingness  to  be  entirely 
consecrated  to  His  glory  "  (Stowel).  In  these  words  we  have  an  acquaintance 
with  the  Sabbath  presupposed.  It  must  have  been  known,  and  perhaps  observed 
in  some  respect.  Hence  the  injunction — "  remember."  The  Sabbath  was  then 
instituted,  and  its  obligations  made  known  before  the  giving  of  the  Law  at 
Sinai.  Now  the  command  is  given  to  "  keep  "  and  "  sanctify  "  it.  Notice  the 
observance  of  the  Sabbath  as  a  day  of  rest. 

I.  All  classes  are  under  obligation  to  keep  the  Sabbath.  1.  Individuals  must 
observe  the  day.  "  Thou  shalt."  It  is  binding  upon  every  one  as  subjects  of 
God's  government.  Religion — for  the  permanent  interests  of  which  the  Sabbath 
was  made — is  a  matter  of  personal  conviction,  experience,  responsibility,  and 
practice.  2.  Beads  of  families  must  observe  the  day.  "  Nor  thy  son,  nor  thy 
daughter."  Parents  must  habitually  regard  its  sanctity  and  encourage  the 
performance  of  its  duties  in  the  arrangements  and  discipline  of  the  family. 
Thus  only  can  the  order  and  welfare  of  domestic  religion  be  maintained. 
3.  Masters  must  observe  the  day.  "  Nor  thy  manservant,  nor  thy  maidservant." 
Rest  was  to  extend  to  domestics  who  specially  required  it,  in  performing  the 
heavy  duties  of  the  household.  God  also  "  careth  for  cattle."  Dumb  animals 
as  well  as  human  beings  were  embraced  in  that  mercy  which  is  "over  all  His 
works." 

II.  The  method  of  keeping  the  Sabbath.  Two  ways  are  pointed  out.  1.  It 
must  be  kept  as  a  day  of  rest.  Work  was  laid  aside  for  man  and  beast.  All 
kinds  of  business  in  the  field  and  in  the  market  must  cease.  "  Thou  shalt  not 
do  any  work."  Physically  and  morally  we  require  rest.  If  God  saw  fit  to  rest,  how 
much  greater  need  have  we  to  cease  from  labour.  Abolish  the  Sabbath  and  human 
life  would  be  shortened  by  weary,  wasting  toil.  In  1793  France  invented  decades, 
and  made  every  tenth  day  a  sabbath,  but  found  out  her  mistake  and  returned  to 
the  appointed  day.  We  must  cease  from  worldly  employments  and  servile  work. 
"  Six  days  shall  work  be  done,  but  on  the  seventh  day  there  shall  be  to  you  a 
holy  day,  a  Sabbath  of  rest  to  the  Lord."  2.  It  must  be  kept  as  a  day  of  tvorship. 
As  God  blessed  the  day  and  hallowed  it,  filling  it  with  peace  and  good  to  all ;  so 
we  must  "  keep  the  Sabbath  day  to  sanctify  it."  Work  must  be  laid  aside  for 
worship.  The  time  is  set  apart  for  public  and  private  worship.  We  must  neither 
forget  nor  carelessly  perform  the  duties  required  ;  nor  must  we  profane  the  day 
by  idleness,  unlawful  works,  or  unnecessary  recreation.  God  dignifies  human 
labour,  condemns  avarice  and  excessive  toil,  and  teaches  us  to  look  upon  work 
not  as  aimless,  incessant,  unprofitable,  but  as  pointing  to  a  rest,  a  fruition  which 
is  typical  of  that  eternal  Sabbath  which  "remaineth  for  the  people  of  God" 
Heb.  iv.  9, 

III.  The  Inducements  to  keep  the  Sabbath.  Many  reasons  are  given  for  its 
observance.     1.  It  is  reasonable  to  keep  it.     God  has  given  us  six  days  for  work, 

111 


HOMILETIC  COMMENTARY:    DEUTERONOMY. 


and  only  claims  one  for  Himself,  It  might  have  been  the  reverse.  Is  it  not,  there- 
fore, unreasonable — ungrateful  to  grudge  a  seventh  part  of  our  time  to  the 
worship  and  service  of  God  !  2.  It  is  right  to  keep  it.  God  has  special  claims  and 
propriety  in  this  part  of  our  time.  God  is  in  covenant  relation,  condescends  to 
hold  communion  ^vith  us  on  that  day.  Hence  it  is  a  great  privilege  to  observe, 
and  an  awful  robbery  to  desecrate  tliat  day.  "The  seventh  day  is  the  sabbath 
of  the  Lord  thy  God."  3.  God  commands  us  to  keep  it.  "  God  hath  commanded 
thee."  As  the  law  of  God,  it  is  authoritative  and  ultimate — not  mere  counsel 
and  advice,  not  a  naked  rule,  a  bare  prescription  of  what  is  right.  It  demands 
obedience,  and  its  demands  are  accompanied  with  just  and  awful  sanctions. 
4.  God's  goodness  urges  to  keep  it.  Israel  were  reminded  of  their  servitude  in 
Egyi)t,  of  deliverance  from  it,  and  of  introduction  into  rest.  Therefore  their 
hearts  should  be  warmed  to  gratitude,  and  they  should  be  prompted  to  observe 
that  day  which  reminds  them  of  the  goodness  of  God  (ver.  15).  Special  displays 
of  Divine  mercy,  relief  from  oppression  and  despair,  should  lead  us  on  every 
return  of  the  day  of  rest  to  remember  our  escape  and  praise  our  Redeemer. 


HOMILETIC  HINTS  AND  SUGGESTIONS. 


Ver,  11.  1.  W/iat  required  in  this 
commandment :  a  reverent  use  of  God's 
attributes  and  titles,  ordinances,  and 
word.  2.  W/iat  forbidden :  all  pro- 
faning or  abuse  of  everything  by  which 
God  makes  Himself  known  to  us. 
3.  Wiiat  reason  annexed  to  enforce 
observance.  "  The  Lord  will  not  hold 
him  guiltless  that  taketh  His  name 
in  vain."  "  The  caution  that  a  breach 
of  this  commandment  incurs  guilt  in 
the  eyes  of  Jehovah  is  especially  ap- 
propriate, in  consequence  of  the  ease 
with  which  the  temptation  to  take 
God's  name  in  vain  besets  men  in 
their  common  intercourse  with  each 
other"  (ISpeak.  Com.).  Learn — 1.  The 
necessity  of  having  becoming  views  of 
God.  2.  The  obligation  always  to 
fear  Him,  and  to  guard  against  offend- 
ing Him  by  perjury,  profanity  and 
blasphemy. 

Vers.  12-14.  How  God  esteemeth 
the  strict  observance  of  the  Sabbath 
may  appear  by  the  exact  delivery  of  it. 
For  He  hath  fenced  it  about  like 
Mount  Sinai,  with  marks  and  bounds, 
that  profaneness  might  not  approach  it. 

(1)  By  His  watcliword,  "Remember." 

(2)  By  His  bounty,  "  Six  days,"  etc. 

(3)  By  His  sovereignty,  "  It  is  the 
Sabbath  of  the  Lord  thy  God."  (4)  By 
His  latit  ude.  "  Thou,  nor  thy  son,"  etc. 
(5)  By  His  own  example,  "  AndHeres- 
112 


ted  the  seventh  day."  (6)  By  His  bene- 
diction, "  He  blessed  it,"  and  ordained 
it  to  be  a  means  of  much  blessing  to 
those  that  observe  it  (Ira])])).  The 
sabbath  adapted  to  the  necessities  of 
man.  1.  By  affording  rest  from  toil ; 
hence  promoting  health  and  enjoyment. 
2.  By  giving  opportunity  for  family 
intercourse  and  instruction.  3.  By 
securing  due  observance  of  public  wor- 
ship. Hence  in  His  individual,  social, 
and  religious  condition  the  Sabbath 
promotes  the  welfare  of  man.  Chief 
Justice  Hale  observed  that  according 
to  his  care  in  observing  the  Lord's  d<ay, 
he  commonly  prospered  in  his  under- 
takings the  week  following — "Blessed 
is  the  man.  .  ,  ,  that  keepeth  the 
Sabbath  from  polluting  it "  (Is.  Ivi.  2). 

Ver,  15.  Bemember  Egypt.  We 
are  prone  to  remember  the  palaces  and 
pleasures  of  Egypt ;  God  admonishes 
us  to  remember  its  slavery.  The  me- 
mory of  our  former  state  should  be — 
I.  An  antidote  to  discontent.  Though 
the  labours  and  trials  of  the  wilderness 
were  many,  yet  in  Egypt  we  had  more. 
If  we  labour,  it  is  not  to  make  bricks 
without  straw — not  for  another,  but 
for  our  own  profit.  II.  A  stimulant  to 
zeal.  Remembering  Egypt,_let  us  press 
on  toward  Canaan  ;  give  no  advantage 
to  our  enemies.  III.  A  reason  tor 
obedience.  He  who  graciously  delivered 


HOMILETIG  COMMENTARY :  DEUTERONOMY. 


US  lias  right  to  our  service.    If  we  made  He  who  has  begun  the  work  will  com- 

bricks   for   Pharaoh,    "what  shall  we  plete  it.    V.  A  call  to  humility.    I  was 

render  unto  the  Lord  ? "     If  fear  pro-  but  a  servant,  a  slave :  I  owe  all  to  my 

duced  activity,  how  much  more  should  Deliverer.      Without    Him    I    were  a 

love  !    IV.  Wings  for  faith  and  hope,  slave  again.      "  By  grace  I  am  what 

Eemember  that  f/iat  God  who   could  I  am." — (From  Bib.  Museum.) 
deliver  from  Egypt  can  bring  to  Canaan. 

The  Fifth  Commandment  :  Honour  to  Parents,  or  the  Religion  of  Home. 

Verse  16. 

The  present  division  of  the  conmiandments  may  trench  upon  symmetrical 
arrangement,  but  practically  that  in  which  the  fifth  commandment  begins,  the 
second  table  is  convenient  and  important.  The  four  we  have  considered 
comprise  our  duties  towards  God,  the  six  which  remain,  our  duties  towards  man 
in  natural  order  of  relationship.  If  God  is  to  be  acknowledged,  worshipped  in 
spirit  and  held  in  reverence  ;  if  the  sabbath  is  to  be  devoutly  kept ;  it  is  needful 
to  imbue  the  mind,  and  regulate  the  conduct  with  remembrance  of  these  truths. 
This  is  the  highest  of  parental  duties.  Children  should  be  taught  from  earliest 
days  not  merely  to  love,  fear  and  obey,  but  to  honour  their  parents, 

I.  Honour  is  due  to  parents  from  children.  "Honour  thy  father  and  thy 
mother."  Customs  of  society  distinguish  the  separate  claims  of  father  and 
mother,  but  here  they  are  represented  as  sustaining  towards  their  children  one 
undivided,  honourable  claim.  1.  Honour  is  due  to  Parents  on  account  of 
relationship^  to  their  children.  Next  to  relation  to  God  is  that  of  parents  to 
children.  There  is  a  beautiful  resemblance  of  one  to  the  other.  In  the  care 
and  interest,  the  tenderness  and  authority  of  a  father,  we  have  a  faint  image  of 
the  superintendence,  compassion,  and  government  of  God.  Children  should 
honour  their  parents  because  they  are  related  to  them,  (a)  As  authors  of  their 
being.  (b)  As  their  support  and  comfort.  (c)  As  their  educators  and 
protectors.  2.  Honour  is  due  to  Parents  on  account  of  affection  for  their 
children.  Parents  often  love  their  children  as  themselves,  hence  terms  of 
endearment  concerning  them,  "olive  branches,"  "sunbeams,"  "jewels,"  and  all 
that  is  delightful  and  beautiful.  They  impoverish  themselves  to  enrich  them. 
They  are  not  like  the  raven,  or  ostrich  which  are  cruel  to  their  young.  (Job. 
xxxix.  14).  What  a  debt  of  gratitude  and  honour  do  children  owe  to  parents  ! 
Yet  how  few  try  to  pay  it.  Philip  the  sou  of  Charles  V.,  Emperor  of  Germany, 
became  master  of  a  new  world  and  of  the  richest  and  most  extensive  dominions 
in  Europe  by  his  father's  voluntary  resignation,  but  was  so  ungrateful  tliat  he 
kept  his  generous  parent  waiting  a  long  time  for  the  payment  of  a  small  pension. 
Milton  was  dependent  on  his  family  on  account  of  infirmities  ;  yet  his  two  elder 
daughters  seem  to  have  been  destitute  of  affection  and  pity.  Hooker  often 
prayed  that  he  might  never  give  sorrow  to  his  mother,  and  used  to  say  that  he 
loved  her  so  dearly,  that  he  would  try  to  be  good  as  much  for  her  sake,  as  for 
his  own. 

II.  The  inducements  which  children  have  to  honour  their  parents.  This  is 
said  to  be  "  the  first  commandment  with  promise  (Ep.  vi.  2)."  The  promise 
may  be  applied  to  the  Jews,  and  to  all  who  keep  the  commandment,  and  thus 
we  trace  the  confirmation  of  the  word,  in  the  providence  of  God  ?  1.  It  is 
pleasing  to  God.  (Col.  iii.  20).  It  is  joyful  to  parents  themselves,  and 
acceptable  to  God.  "This  is  ngr/^^f,"  a  duty  grounded  on  the  simple,  natural 
and  unchanging  principles  of  equity.     2.  It  has  a  tendency  to  lengthen  human 

H  113 


OHAP.  V.  nOMlLETIC  COMMENTARY:    DEUTERONOMY. 


life.  "  That  thy  days  maybe  prolonged."  Long  life  was  considered  a  blessing 
(Fs.  xci.  16  ;  cxxviii.  6),  but  many  children  find  a  grave  in  the  cradle,  or  die  in 
the  flower  of  their  age.  "The  observers  of  this  commandment  have  a. promise 
of  long  life  and  prosperity ;  whereas  those  who  neglect  the  duties  of  it,  have  no 
promise  of  these  things  at  all.  To  the  former,  long  life  comes  in  virtue  of  a 
promise  which  is  infallible,  so  far  as  it  shall  serve  God's  glory  and  their  good  ; 
but  to  the  latter  it  does  not  come  in  virtue  of  any  promise  at  all,  for  such  have 
no  interest  in  the  promise  ;  on  the  contrary  they  are  under  the  curse  of  God  ; 
for  it  is  written,  '  cursed  is  every  one  that  continueth  not  in  all  things  which 
are  written  in  the  book  of  the  law  to  do  them  '  "  {Paterson).  3.  It  guarantees 
the  U'ell  being  of  life.  "  That  it  may  go  well  with  thee."  Long  life  without 
the  blessings  and  comforts  of  life  is  not  desirable.  Life  is  only  a  blessing, 
when  we  retain  health  and  reason,  and  grow  in  grace  and  usefulness,  as  we  grow 
in  age.  "  Observe  and  hear  all  these  words  that  it  may  go  well  with  thee 
and  thy  children  after  thee  for  ever."  4.  It  pledges  national  existence.  Life 
and  its  enjoyments,  possession  of  Canaan,  and  national  permanence  depended  upon 
filial  respect.  Jewish,  Roman  and  other  histories,  bear  witness  to  this  truth. 
The  words  set  forth  a  universal  principle  of  national  life  and  existence. 
"  Because  ye  have  obeyed  the  commandment  of  Jonadab  your  father,  and  kept 
all  his  precepts  ....  therefore  saith  the  Lord  of  Hosts,  Jonadab,  the  son  of 
Eechab,  shall  not  want  a  man  to  stand  before  me  for  ever."  (Jer.  xxxv,  18,  19). 


The  Sixth  Commandment:  Or  the  Religion  of  Temper. —  Verse  17. 

The  next  three  commandments  determine  our  duties  towards  our  neigbbour, 
and  secure  life,  marriage  and  property.  In  Lev.  xix.  18  they  are  summed  up 
in  one  word,  "  Love  thy  neighbour  as  thyself"  Not  only  is  murder  condemned, 
but  all  our  passions  from  which  murder  originates.  Hence  we  may  term  this 
command  the  religion  of  temper. 

I.  What  this  commandment  forbids.  Mere  killing  is  not  prohibited,  for  that 
was  lawful  sometimes,  but  every  act  of  violence  which  inflicts  personal  injury 
and  endangers  human  life.  "  The  omission  of  the  object,  still  remains  to  be 
noticed,  as  showing  that  the  prohibition  includes  not  only  the  killing  of  a 
fellow-man,  but  the  destruction  of  one's  own  life  or  suicide."  {Keil).  1.  Violent 
deeds  are  forbidden.  Suicide,  or  taking  away  our  own  life.  Ancient  systems, 
taught  as  a  lofty  sentiment  of  morality,  that  a  man  might  withdraw  from  life 
when  he  found  it  expedient.  Modern  verdicts  and  modern  customs  of 
assigning  insanity  as  the  cause  of  tliis  crime  lead  us  to  regard  it  with  pity  and 
not  detestation.  We  must  look  at  the  act  in  its  real  nature,  in  the  law  Avhich 
prohibits  it,  and  the  dreadful  consequences  by  which  it  is  enforced.  "  Do 
thyself  no  harm."  Duelling  is  a  vestige  of  feudal  barbarism.  It  constitutes 
the  person  who  thinks  himself  injured  the  judge,  witness,  and  avenger  of  his 
own  wrongs.  The  grounds  of  its  defence,  are  irrational,  and  subversive  of  all 
law,  justice,  and  humanity.  The  duellist  makes  a  law  for  himself,  exalts  it 
above  the  institutions  of  his  country,  and  the  laws  of  God.  "  He  that  is  slow 
to  anger  is  better  than  the  mighty  :  And  he  that  ruleth  his  spirit,  than  he  that 
taketh  a  city."  Murder  is  forbidden.  Every  man  is  our  brother.  We  are 
bound  to  love  him,  and  promote  his  welfare.  To  murder  is  to  hate  him,  to 
inflict  the  greatest  misery  on  him  for  ever.  In  the  gospel  a  sacred  dignity  is 
attached  to  man.  He  is  made  in  "  the  image  of  God,"  and  associated  with  the 
nature  of  God.  Hence,  infinite  majesty  is  insulted,  infinite  goodness  abused, 
and  divine  authority  trampled  on.  "  For  in  the  image  of  God,  made  he  man." 
(Gen.  ix.  6).     2.   Violent  passions  are  forbidden.     As  explained  and  fulfilled  by 


HOMILETIC  COMMENTARY:   DEUTERONOMY. 


Jesus  Christ,  this  commandment  embraces  a  class  of  most  powerful  human 
affections  and  desires.  It  is  enforced  by  all  the  facts  and  principles  of  the 
gospel.  Anger  is  a  species  of  murder,  and  when  roused  to  excess,  will  produce 
outrages  most  shameful.  ''  In  their  anger  they  slew  a  man."  Causeless  anger, 
scornful  contempt,  and  passionate  reviling  are  three  breaches  of  this  command. 
(Matt.  V.  21,  22).  Hatred  often  leads  to  excess  in  language  and  actions. 
"  Whosoever  hateth  his  brother  is  a  murderer."  (John,  iii.  15).  A  scornful 
spirit  must  not  be  indulged.  To  scorn  is  to  despise,  vilify  and  revile.  Revenge 
must  not  be  cherished.  He  who  is  proud  of  his  own  importance,  careless  of  the 
rights  of  justice,  and  sacrifices  the  peace,  character  and  life  of  the  offender  to 
the  indulgence  of  passion  breaks  this  law.  "  Thou  shalt  not  hate  thy^brother 
in  thine  heart.  Thou  shalt  not  avenge,  nor  bear  any  grudge  against  the 
children  of  thy  people."  (Lev.  xix.  17,  18). 

"  Wliat  will  not  ambition  and  revenge  descend  to." — Milton. 

II.  What  this  commandment  enjoins.  It  teaches  the  very  opposite  feelings 
of  envy,  hatred,  and  revenge.  1.  It  enjoins  feelings  of  humanity.  We  must 
not  envy  nor  grieve  at  the  prosperity  of  another — not  quarrel,  nor  rail,  nor  plot 
against  another.  We  must  exercise  mercy,  not  cruelty.  We  must  be  kind, 
tender-hearted,  and  forgiving  towards  our  fellow  creatures,  and  put  away  "  all 
bitterness  and  wrath."  2.  It  enjoins  the  use  of  all  lawful  efforts  to  prese^^ve  life. 
Whatever  tends  to  destroy  our  natural  life  is  expressly  forbidden.  We  must 
avoid  all  intemperance,  gluttony,  and  drunkenness.  We  must  not  be  indifferent 
to  our  own  wants,  nor  neglect  the  wants  of  others.  Every  effort  must  be  made 
to  feed,  clothe,  and  preserve  the  body,  to  avoid  immoderate  labour  and  indul- 
gence, and  to  keep  the  life  of  another.  Destroy  not  your  own  souls  by  false 
confidence,  pernicious  sentiments,  and  neglect  of  "  the  great  salvatioir."  Destroy 
not  the  souls  of  others  by  neglect  in  preventing  them  from  sin,  in  abandoning 
the  religious  interests  of  family,  society,  and  neighbourhood,  and  by  with- 
holding your  effort  and  influence  to  save  men.  Oh,  avoid  the  guilt  of  .spiritual 
murder ! 

Murder  forbidden.  Observe,  this  commandment  is — I.  Universal  in  appli- 
cation ;  to  each  person  is  said,  "  Thou  shalt  not  kill."  There  is  no  exception  to 
this  rule.  II.  Emphatic  in  its  wording  ;  "  shalt  not."  Note  the  brevity  of  the 
whole  commandment  by  which  additional  force  is  given  to  it.  Brevity  is  not 
only  the  source  of  wit,  but  of  wisdom  also.  III.  Concerning  the  greatest  of 
crimes.  The  awful  nature  of  murder  is  sufficiently  shown  by — 1.  The  abhorence 
in  which  it  is  held,  both  by  God  and  man.  2.  The  terrible  reproaches  of 
conscience  with  which  the  murderer  is  tormented. — J.  S.  Clarke. 

"  0  horror  !  horror  !  hon'or  !     Tongue,  nor  heart 
Cannot  conceive  nor  name  thee." — Skakespeai'e. 

HOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.  16.  Beverence  due  to  parents.  Profo^z^rgc?.  A  good  child  lengtheneth 

Honour   your    parents,    i.e.,    1.    Obey  his  father's  days  ;  therefore  God  promi- 

them ;    2.    Respect    them  ;    3.    Treat  seth  to  lengthen  his.     Ill  children,  as 

their  opinions  with  regard  ;    4.  Treat  they  bring  their  parents'  "  gray  hairs 

their  habits  with  respect.     They  may  with  sorrow  to  the  grave,"  so  they  are 

be  different  from  ours  ;  may  be  anti-  many  times  cut  off  in  the  midst  of 

quated,  and  to  us  strange,  odd,  whim-  their  days,  as   Abimelech   was  :    God 

sical ;   but   they  are  the  habits  of  a  rendering   upon  him  the  evil  that  he 

parent,  and   are  not   to  be  ridiculed,  did  to  his  father  (Judges  ix  56).  Besides 

5.    provide  for  them  when  sick,  weary,  the   punishment   they   have   in    their 

old,  and  infirm. — Barnes.  posterity,   to  whom  they  have  been 

115 


CHAP.  V.  HOMILETIC  COMMENTARY  :  DEUTERONOMY. 


peremptores  2)otius  quam  parentes. —  1.  It  is  the  solemn  command  of  God. 

Trapp.  2.    It  is  well  pleasing   to   the   Lord 

We  have  a  command—"  llowowx  i\\y  (Col.    iii.    20).      ?>.    Parents    deserve 

father  and  thy  mother."    The  political  honour    on    account    of  _  their    great 

fathers  or  magistrates  (Job.  xxix.  16) ;  love  and  affection  for  their  children. — 

seniors,  venerable  with  age  (Lev.  xix,  Watson. 
32) ;  spiritual  fathers  (1  Cor.  iv.  15)  ; 

domestic  fiithers,  fatliers  of  households         Ver.  17.     1.    The   value  of  human 

(2  Kings  V.  13)  ;  natural  fathers,  fathers  life.    Philosophy,  science,  and  supersti- 

of  the^  flesh  (Heb.  xii.  9).     How  cMl-  tion  dignify  not  human  nature.  _  Only 

di-en  are  to  oheij  this  command.    1,  By  where    the    Gospel    is    known   is  life 

a  reverential  esteem  of  their  persons,  appreciated,  preserved,  and  consecrated 

(a)  Immrdly,  by  fear  mixed  with  love  to  right  ends.     2.  The  guilt  of  taking 

(Lev.  xix.  3).     (b)  Outwardly,  in  word  away  human  life.      It  may  be  taken 

and  gesture.     2.  By  careful  obedience,  away  by  violence,  excess,  or  neglect, 

(a)    In    hearkening  to   their    council  If  a  beast  killed  a  man,  it  was  stoned  ; 

(Prov.  i.  8).      {b)    In  complying  with  what  punishment,  then,  shall  fall  upon 

their  commands  (Jer.  xxxv.  6 ;  Col.  iii.  the    murderer  when    God    comes    to 

20).      3.    ^Y    relieving    their    wants  "make    inquisition    for    blood"    (Ps. 

(Gen.  xlvii.   12).      The   reasons   why  ix.  12). 
children  should  honour  their  parents. 

The  Seve:nth  Commandment:   The  Sanctity  of  Marriage. —  Verse  18. 

"  Nature,"  says  Grindon,  "  is  a  system  of  nuptials."  Human  love  is  the 
highest  form  of  love.  When  true  lovers  meet,  God  hath  joined  them  together. 
Marriage  is  a  symbol  of  the  union  between  Christ  and  His  Church  ;  intended  to 
be  an  honourable  and  abiding  institution,  and  must  not  be  violated  by  unfaith- 
fulness and  adultery.     ''  Let  not  man  put  asunder." 

I.  The  sanctity  of  marriage  must  be  duly  regarded.  Adultery  v^a?.  prevalent 
in  Eastern  countries,  where  heat  and  idleness  seem  to  nourisli  sinful  lusts  almost 
beyond  control.  It  is  the  most  awful  perversion  of  God's  institution,  and  the 
strongest  language  ever  used  in  Scripture  depicts  its  accursed  nature.  In  the 
light  of  the  New  Testament  we  read  this  law  in  broader  spirit  than  mere  letter 
indicates,  and  that  domestic  bonds  may  be  destroyed  and  the  household  invaded 
in  different  ways.  "The  desertion  of  a  husband  or  of  a  wife  ;  the  neglect  of 
conjugal  duties,  so  minutely  specified  and  so  persuasively  urged  in  various  parts 
of  the  New  Testament ;  divorce  for  any  reason  but  the  ascertained  perpetration 
of  the  crime  denounced  in  this  prohibition  ;  the  degradation  of  the  marriage 
contract,  by  subordinating  it  to  schemes  of  avarice,  ambition,  or  sensuality — 
eacli  of  these  is  a  gross  violation  of  the  seventh  commandment,"  says  Stowel. 
"  This  is  the  will  of  (iod,  even  your  sanctification,  that  ye  should  abstain  from 
fornication  ;  that  every  one  of  you  should  know  how  to  possess  his  vessel  in 
sanctification  and  honour." 

II.  To  secure  due  regard  for  marriage  sanctity,  personal  chastity  must  be 
cultivated.  This  sin  and  the  whole  class  of  passions  and  gratitications  of  which 
it  is  a  ])art,  are  offences  against  purity — the  purity  of  God,  of  ourselves,  and  of 
those  affected  by  our  example.  Cultivate — 1.  Chastity  in  thought.  Thoughts 
are  dangerous  and  only  require  opportunity  to  break  forth  into  open  wickedness. 
"Whosoever  looketh  upon  a  woman  to  lust  after  her,  hath  committed  adulter)- 
with  her  already  in  his  heart"  (Matt.  v.  28).  2.  Chastity  in  conversation.  Words 
as  well  as  acts  may  violate  the  spirit  of  this  commandment  (Matt.  xii.  37). 
Let  no  corrupt,  worthless  through  putridity,  communication  proceed  out  of  your 
116 


HOMILETIC  COMMENTARY:    DEUTERONOMY. 


mouth  "  (Epli.  iv.  29).  3.  Chastity  in  actions.  Fornication,  polygamy,  and  all 
unnatural  pollutions — immodest  behaviour  and  unchaste  looks  and  dress  must 
be  abandoned.  "  Fornication  and  uncleanness,  or  covetousuess,  let  it  not  be  once 
named  among  you,  as  becometh  saints  "  (Eph.  v.  3). 


The  Eighth  Commandment:  The  Rights  of  Property. —  Verse  l^. 

Man  is  endowed  with  a  principle  which  impels  him  to  the  acquisition  of 
wealth.  The  proper  exercise  of  this  principle  leads  to  gradations  of  social  rank, 
and  lays  the  foundation  for  the  institutions  and  laws  by  which  property  is 
preserved  and  transmitted.  But  since  man  is  sinful  and  selfish,  it  is  necessary 
to  embody  this  law  in  the  legislation  of  the  community. 

I.  How  this  commandment  may  be  violated.  The  highwayman  who  steals 
his  neighbour's  purse ;  the  domestic  who  takes  his  master's  cash,  and  the 
apprentice  who  steals  his  drugs  ;  the  tradesman  who  makes  "  the  ephah  small " 
(Amos  viii.  5),  and  weighs  with  "the  balances  of  deceit"  (Hos.  xii.  7),  who 
seeks  to  overreach  or  defraud  ;  the  dishonest  partner  ;  the  fraudulent  bankrupt ; 
the  traducer  of  character  ;  the  borrower  and  receiver  of  stolen  goods — all  violate 
this  law.  Spiritually,  a  man  robs  God  by  taking  away  the  Sabbath,  withholding 
what  is  due  from  him  to  support  and  propagate  the  gospel,  by  neglecting  his 
own  soul,  and  foolishly  wasting  life,  with  its  calls  and  opportunities.  "  Will  a 
man  rob  God  ? " 

II.  How  to  guard  against  the  violation  of  this  commandment.  To  obey  the 
law  and  preserve  the  healthy  exercise  of  a  principle  which  becomes  sinful  by 
excessive  indulgence  we  should  1.  Be  diligent  in  a  lawful  calling.  In  tlie 
avocations  of  life  we  have  the  happiness  of  individuals  combined  with  the  in- 
terests of  society — a  sphere  in  which  our  powers  have  no  need  to  be  lavished  on 
trifles  nor  perverted  by  sinful  pursuits.  Employment  for  our  own  support  and 
that  of  our  family  is  needful.  We  are  urged  not  to  be  idle,  careless,  and  sloth- 
ful— not  to  engage  in  gambling,  nor  to  cherish  a  covetous,  grasping  disposition, 
but  to  be  "  diligent  in  business"  and  "  abide  in  our  calling."  "  Let  him  that 
stole  steal  no  more  ;  but  rather  let  him  labour,  working  with  his  hands  the  thing 
which  is  good,  that  he  may  give  to  him  that  needeth  "  (Eph.  iv.  28).  2.  Be 
content  ivith  your  lot  in  life.  It  is  the  arrangement  of  God  and  not  the  work  of 
chance.  With  all  our  shifting  and  tricks,  our  avarice  and  plots,  we  cannot  alter 
things.  "  Both  riches  and  honour  come  of  Thee,  and  Thou  reignest  over  all : 
and  in  Thine  hand  it  is  to  make  great,  and  to  give  strength  unto  all."  Our  in- 
dividual histories  and  efforts  subserve  to  the  plans  of  God  as  much  as  the  fall  of 
states  and  the  motion  of  stars.  Rich  and  poor  are  exhorted  to  trust  in  God  and 
acquiesce  in  His  providence.  "  Be  content  with  such  things  as  ye  have  "  (Heb. 
xiii.  5).  3.  Moderate  your  views,  exjpectations,  and  desires.  A  sober  estimate 
of  our  wants  and  means  of  gratification  is  required.  Vigorous  restraint  must  be 
put  upon  the  tendency  to  over  estimate  our  own  claims,  and  the  indulgence  of 
romantic  hopes  which  are  often  facinating  and  ruinous.  Fretnot  nor  vex 
yourselves  for  the  wealth  and  property  of  another.  "  Give  me  neither  poverty 
nor  riches  ;  feed  me  with  food  covenient  for  me ;  lest  I  be  full  and  deny 
thee,  and  say,  Who  is  the  Lord  ?  or  lest  I  be  poor  and  steal,  and  take  the 
name  of  my  God  in  vain." 


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UOMILETIC  COMMENTARY:  DEUTERONOMY. 


The  Ninth  Commandment  :   The  Goveknment  of  the  Tongue. —  Verse  20. 

We  have  been  considering  the  law  of  the  family,  the  law  of  social  right,  the 
law  of  social  purity,  and  the  law  of  honesty ;  now  we  notice  the  law  of  truth. 
"We  are  to  regard  our  neighbour's  reputation,  and  not  injure  his  character.  Our 
great  poet  says — 

"  Who  steals  my  purse  steals  trash  ; 
But  he  who  filches  from  me  my  good  name, 
Robs  me  of  that  which  not  enriches  him, 
Yet  leaves  me  poor  indeed  !  " 

I.  What  is  forbidden  in  this  commandment.  False  witness  may  be  given 
in  various  ways ;  but  in  everything  we  must  put  away  lying  and  speak  truth 
with  our  neighbour  (Eph.  iv.  25).  1.  In  courts  of  law  false  witness  was  especially 
condemned.  The  ])rosecutor  is  forbidden  to  make  unjust  demand,  to  lay  false 
charges,  and  to  suborn  false  witnesses  ;  the  defender  to  deny  a  just  charge,  and 
to  make  artful  evasions  ;  the  ivitnesses  must  not  deny  or  keep  back  any  part  of 
truth  ;  the  advocate  must  not  defend  what  is  wrong,  nor  the  judge  pervert 
justice  and  condemn  the  innocent.  We  must  freely,  sincerely  speak  the 
truth,  and  notliing  but  the  truth.  "  A  faithful  witness  will  not  lie  ;  but  a 
false  witness  will  utter  lies"  (Prov.  xiv.  5).  (Cf.  Deut.  xix.  18,  19  ;  Jer.  iv.  2  ; 
Zech.  viii.  17J.  2.  In  daily  life  false  witness  is  forbidden.  Backbiting,  evil 
construing,  and  malicious  accusation  must  not  be  indulged.  Nor  must  we 
be  guilty  of  idle  gossip,  tale-bearing,  and  raising,  receiving,  and  spreading 
scandal  or  false  report.  "  To  credit  common  report  is  in  itself  a  species  of 
calumny,"  says  one.  "  A  Avicked  doer  giveth  heed  to  false  lips ;  and  a  liar 
giveth  an  ear  to  a  naughty  tongue "  (Prov.  xvii.  4).  Give  no  currency  to 
scandal,  nor  join  those  mischievously  employed,  crying  out  "  Report,  and  we 
will  report "  (Jer.  xx.  10).  "  How  many  thousand  souls  are  hurt  every  day  by 
the  words  of  others,"  says  Baxter.  "  Thou  shalt  not  raise  (credit,  take  up, 
bear)  Si false  (empty,  untruthful)  report;  put  not  thine  hand  with  the  wicked 
(render  him  no  help)  to  be  an  unrighteous  witness "  (Ex.  xxiii.  1).  {cf.  Lev. 
xix.  16  ;  Ex.  xxiii.  7  ;  Ps.  ci.  5  ;  Prov.  xix.  9.) 

"  Whoever  keeps  an  open  ear 
For  tattlers,  will  be  sure  to  hear 

The  trumpet  of  contention  : 
Aspersion  is  the  babbler's  trade  ; 
To  listen  is  to  lend  him  aid, 

And  rush  into  dissension. — Cowper. 

II.  What  is  enjoined  in  this  commandment.  It  enjoins  truth  and  simplicity 
in  our  intercourse  one  with  another,  an  agreement  between  the  heart  and  the 
lips.  1.  Truthfulness  in  speech.  Lying  is  offensive  to  God  and  unfits  for 
society.  How  can  you  converse  or  bargain  with  a  man  when  you  cannot  trust 
his  word  ?  "  Therefore  put  away  lying,  speak  every  man  truth  with  his 
neighbour ;  for  we  are  members  one  of  another."  (Ep.  iv.  25).  2.  liegard  for 
our  neighbour  s  good  name.  Invest  him  with  the  character  of  a  friend,  charitably 
cover  his  infirmities,  betray  not  his  secrets,  readily  acknowledge  his  gifts,  and 
receive  good  report  concerning  him.  Defend  his  reputation  when  unjustly 
attacked,  envy  not  his  success  nor  take  pleasure  in  his  disgrace.  "  Speak  evil 
of  no  man."  (Titus  iii.  2).  3.  Love  to  others  as  to  ourselves.  We  should  be 
pleased  with  the  good  of  another,  as  well  as  with  our  own  good.  Never  keep 
an  account  of  the  misdeeds  of  another,  with  a  view  to  sum  up  and  charge 
against  him  when  occasion  serves.  Abound  in  that  charity  which  "  doth  not 
behave  itself  unseemly,  seeketh  not  her  own,  is  not  easily  provoked,  thinketh, 
(imputeth)  no  evil."  (1  Cor.  xiii.  5).     Our  neighbour  lives  near  us,  comes  under 

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HOMILETIG  COMMENTARY :    DEUTERONOMY. 


our  notice,  and  lies  more  or  less  at  our  mercy.  His  claims  are  therefore 
enhanced  by  nearness,  by  intimate  acquaintance  with  him,  and  by  all  local  and 
relative  obligations  that  bind  us  together.  "Thou  shalt  love  thy  neighbour  as 
thyself."—  ^       ° 


"  Who  that  dares 
His  brother's  name,  his  brother's  cause  malign, 
The  very  law  maligns,  spurns  its  restraints, 
And  umpire  sits,  where  he  himself  should  bow." 


The  Tenth  Commandment:  Unlawful  Desire. —  Verse 'IX. 

"'As  the  sixth,  seventh,  and  eighth  Commandments  forbid  us  to  injure  our 
neighbour  in  deed,  the  ninth  forbids  us  to  injure  him  in  word,  and  the  tenth  in 
thought.  No  human  eye  can  see  the  coveting  heart ;  it  is  witnessed  only  by 
him  who  possesses  it,  and  by  Him  to  whom  all  things  are  naked  and  open.  But 
it  is  the  root  of  all  sins  against  our  neighbour  in  word  or  in  deed.  (Jas.  i.  14, 
15),  The  man  who  is  acceptable  before  God,  walking  uprightly,  not  backbiting 
with  his  tongue,  nor  doing  evil  to  his  neighboui*,  is  he  who  "  speaketh  the  truth 
in  his  hearty  (Ps.  xv.  2,  3). — ^p.  Com. 

I.  The  way  in  which  this  commandment  is  violated.  By  that  discontentedness 
with  our  lot  in  life  which  leads  us  to  fret,  repine  and  rebel  against  God's 
providence.  "  Neither  murmur  ye  as  some  of  them  murmured."  (1  Cor.  x.  10). 
By  envying  or  grieving  at  our  neighbour's  good.  "  Grudge  not  one  against 
another  (Jas.  v.  9).  By  indulging  unlawful  desires  for  things  which  belong 
to  our  neighbour.  Excessive  longing  after  another's  wealth  and  possessions  is 
branded  by  this  Commandment  as  sin.  "Take  heed,  and  beware  of 
covetousness." 

II.  The  spirit  which  leads  to  the  violation  of  this  commandment,  "  Thou 
shalt  not  covet."  The  words  indicate  the  intense  spirituality  and  holiness  of 
the  law.  St.  James  (i.  15)  looks  upon  sin  as  an  outward  act.  St.  Paul  looks 
upon  it  in  its  source  and  earliest  stages.  The  province  of  human  law  is  the 
deed,  that  of  divine  law  the  heart,  the  thoughts  from  which  spring  the  actions. 
The  thought  and  desire  may  lead  to  execution  of  evil.  Evil  concupiscence  is  the 
root  of  all  sin,  especially  of  offences  which  men  commit  against  their  fellowmen 
(Matt.  XV.  19  ;  Mark  vii.  21).  Eve  and  Achan  "  saw,  coveted,  and  took." 
Covetousness  instigated  Judas  to  betray  the  Saviour,  and  induced  Ananias  and 
Sapphira  to  "  tempt  the  Holy  Ghost."  "  I  had  not  known  sin  (clearly  and  fully 
as  an  indwelling  and  virulent  principle),  but  by  the  law  ;  for  I  had  not  known 
lust  (irregular  and  ungoverned  desire),  except  the  (Mosaic)  law  had  said,  Thou 
shalt  not  covet "  (Rom.  vii.  7). 

III.  The  method  of  correcting^  this  spirit.  Hippocrates  advised  a  consultation 
of  all  the  physicians  in  the  world  for  the  cure  of  covetousness.  What  they  could 
not  discover  the  Bible  prescribes.  1,  Form  a  right  estimate  of  worldly  good. 
We  covet  what  never  satisfies.  "  Solomon  had  put  all  the  creatures  in  a  retort," 
says  quaint  Watson,  "and  distilled  out  their  essence,  and  behold  'all  was 
vanity '"  (Ecc.  ii.  11).  2.  Be  satisfied  ivith  present  possessions.  Why  ungrateful 
because  we  have  not  more  and  others  less.  The  more  we  have  the  greater  will 
be  our  account  at  the  last  day.  Let  us  believe  that  condition  best  which  God 
has  given  to  us.  Contentment,  says  Socrates,  is  "the  Avealth  of  nature."  "I 
have  enough,"  cried  Jacob  (Gen.  xxxiii.  11).     "I  have  learned,  in  whatsoever 

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HOMILETIC  COMMENTARY:   DEUTERONOMY. 


state  I  am,  therewitli  to  be  content  {i.e.,  sufficient  in  one's  self,  self-contained, 
opposed  to  outward  blessings).  (Phil.  iv.  11-13.)  3.  Pray  for  Dicine  grace  to 
help.  This  alone  can  subdue  lust.  Cherish  faith  in  God  who  feeds  the  birds 
and  clothes  the  lilies.  Faith  is  the  remedy  for  care  and  covetousne.ss.  It 
overcomes  the  world,  purifies  the  lieart,  and  makes  God  our  portion  (Ps.  xvi.  5). 
Ask  the  Holy  Spirit  to  make  you  heavenly  minded,  and  fix  your  thoughts  on 
Christ  and  things  above.     "  Covet  earnestly  the  best  gifts." 

The  closing  commandment  is  of  great  importance  in  two  distinct  points  of 
view,  first,  as  exhibiting  the  spirit  of  all  the  previous  commandments,  and 
secondly,  as  laying  the  foundation  for  just  and  consistent  views  of  all  the 
doctrines  of  the  Gospel.  It  exhibits  the  spirit  of  the  divine  law,  as  extending  to 
the  desires  of  the  heart ;  the  subtlest  movings  of  the  mind,  as  well  as  the 
visible  actions  of  the  life.  In  other  commandments,  a  man  may  lose  sight  of 
the  real  character  of  the  government  under  which  he  is  placed,  and  may  imagine 
that  if  he  secures  the  confidence  of  his  fellow  creatures  he  is  safe.  This  is  the 
prevailing  state  of  mind  of  men  of  every  rank.  It  is  thought  if  we  infringe 
not  on  the  rights  of  others — seize  not  their  property — nor  malignantly  traduce 
their  characters — nor  wantonly  endanger  their  lives,  we  are  moral.  But  this 
commandment  brings  us  under  the  eye  of  an  omniscient  ruler,  under  the 
authority  of  a  spiritual  government.  It  teaches  us  that  our  thoughts  and  wishes 
are  minutely  inspected.  It  pursues  us  to  our  secrecy — pierces  the  veil  of 
external  appearances,  and  lays  open  the  foldings  of  self-delusion.  It  scrutinizes 
our  very  souls,  and  makes  us  feel  the  omnipresence  of  Deity.  It  brings  the 
sanctions  of  IJis  law  to  bear  directly  on  our  present  consciousness  ;  links  the 
moments  of  our  existence  to  the  last  judgment,  and  pours  into  the  inmost 
chambers  of  the  spirit  the  light  of  a  future  world.  "  I  had  not  known  sin, 
except  the  law  had  said,  'thou  shalt  not  covet.'"  Secondly.  The  importance 
of  this  commandment  will  be  felt  when  we  consider  it  as  laying  i\\Q  foundation 
for  just  and  consistent  vieivs  of  the  doctrines  of  the  gospel.  The  sublime  truths 
of  the  one  are  from  the  same  God  who  "spake  the  words"  of  the  other.  It  is 
only  by  invalidating  the  authority,  or  by  subduing  the  lofty  tone,  of  the  com- 
mandments, that  a  man  can  either  resist  the  evidence  or  pervert  the  meaning  of 
the  gospel.  How  can  a  man  for  instance,  consistently  deny  the  total  depravity  of 
the  human  race,  without  first  destroying  the  uncompromising  strictness  of  the 
divine  law,  thundering  forth  its  curses  on  even  an  irregular  desire  ?  How  can 
a  man  persuade  himself  that  it  is  not  his  duty  to  believe  on  the  name  of  Jesus 
Christ  for  salvation,  without  first  persuading  himself  that  it  is  not  his  duty  to 
love  God  with  all  his  heart  and  his  neighbour  as  himself,  in  a  word,  that  nothing 
is  due  from  him  to  God,  and  consequently  that  he  is  not  a  subject  of  moral 
government  of  God  ?  The  great  promise  of  the  gospel  to  our  first  parents,  was 
delivered  in  circumstances  illustrative  of  this  sentiment ;  for  the  views  they  had 
of  the  sentence  passed  upon  them,  made  them  feel  the  necessity  and  value  of 
this  promise.  How  often  in  the  public  discourses  of  Jesus,  and  in  more  private 
dialogues,  with  various  classes  surrounding  him,  do  we  see  his  anxiety  to  produce 
an  impression  of  the  sanctity  and  strictness  of  the  commandments, — evidently 
for  the  purpose  of  silencing  the  objector  and  preparing  him  to  "  receive  the 
Kingdom  of  God  ?  "  In  the  same  spirit  the  apostles  preached  and  wrote.  A 
consciousness  of  guilt  will  lead  you  to  rely  on  the  perfect  obedience  of  Christ. 
Here  we  have  not  simply,  an  exhibition  of  mercy,  but  of  "  mercy  and  truth  " 
meeting  together — not  merely  the  triumph  of  grace,  but  of  "  grace  reigning 
through  righteousness,  into  eternal  life."  "  God  hath  set  him  forth,  not  only  as  a 
propitiation  through  faith  in  his  blood,  for  the  remission  of  sins  ;"  but  also,  "to 
declare  his  righteousness,  that  he  might  be  just,  and  the  justifier  of  him  that 
believeth  in  Jesus." — From  Dr.  Stowel. 

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HOMILETIC  COMMENTARY:    DEUTERONOMY. 


CHAP,  V. 


HOMILETIC  HINTS  AND  SUGGESTIONS. 


Ver.  18.  The  sum  of  this  com- 
mandment is  the  preservation  of  bodily 
purity.  1.  Something  tacitly  implied ; 
which  is  that  the  ordinance  of  marriage 
should  be  observed.  (1  Cor.  vii.  2  ; 
Heb.  xiii.  4).  2,  Something  expressly 
forbidden  ;  which  is  infecting  ourselves 
with  bodily  pollutions. — Watson. 

Ver,  19.  Dishonesty  forbidden. 
Observe  the  simple  comprehensiveness 
of  this  commandment.  I.  Nothing 
is  said  about  the  value  of  the  thing 
stolen.  The  law  is  broken  whether  the 
thing  taken,  be  a  kingdom  or  a  pin. 
2.  Nothing  is  said  about  the  nature  of 
the  thing  stolen  ;  it  may  be  propert}^, 
time,  reputation,  etc.  3.  Nothing  is 
said  about  the  method  of  stealing  ; 
whether  it  be  secretly  appropriated,  or 
violently  wrested  from  its  owner. — 
Biblical  31useum. 

Ver,  20.  In  this  commandment, 
three  kinds  of  interests  are  combined — 
the  interests  of  truth — of  character — 
and  of  neighbourhood, — Stowel. 

Learn — 1.  The  value  of  a  good 
name,     2.    The  sacredness  of   truth. 


3.  The  necessity  of  guarding  our 
tongue.  4,  The  danger  of  false  wit- 
ness, (Deut.  xix.  18,  19  ;  Prov,  xix.  5). 

"  Give  thoughts  no  tongvLe."— Shakespeare. 

Ver.  21,  The  injunction  is  repeated 
to  call  attention  and  impress  the  mind. 
The  form  here  differs  from  that  in 
(Ex.  XX.  17).  The  order  of  the  words 
house  and  ivife  is  reversed,  two  different 
words  desire  and  covet  are  used  here, 
and  the  word  field  is  added.  The  first 
two  variations  are  explained  by  the 
general  character  of  the  passage,  and 
it  seems  natural  to  mention  the ''  field," 
when  Moses  was  speaking  with  the 
partition  of  Canaan  in  view.  Learn — 
1.  The  nature  of  covetousness.  It 
denotes  a  state  of  mind  from  which 
the  Supreme  good  has  been  lost,  labour- 
ing to  replace  Hin  by  some  subordinate 
form  of  enjoyment.  2.  The  origin  of 
covetousness  from  within.  Desires, 
lusts  etc.  3.  The  forms  of  covetous- 
ness. Worldliness,  rapacity,  avarice, 
prodigality,  etc,  4.  The  guilt  and 
evils  of  covetousness.  5.  The  doom  of 
the  covetous.  "  The  covetousness 
whom  the  Lordabhoreth," 


The  Majesty  op  God's  Law. —  Verses  22-25, 

The  delivery  of  the  commandments  was  accompanied  with  every  display  of 
grandeur,  and  amid  circumstances  of  terror.  Everything  was  ordered  to  impress 
the  mind  Avith  the  glory  of  God,  the  rigour  of  law,  and  the  dread  of  penalty. 
This  imposing  manner  and  appalling  phenomena  indicate  the  majesty  of  God's 
law.     This  majesty  is  seen  in  different  ways. 

I.  In  the  divinity  of  its  origin.  "  These  words  the  Lord  spake,"  The  voice 
of  God  was  distinctly  heard  articulating,  and  that  voice  was  louder  than  the 
loudest  peals  of  thunder.  Many  ask,  "  from  whence  do  we  get  the  moral  law  ? " 
The  answer  is  given  here.  It  came  from  God — the  grandest  and  highest  origin 
to  which  anything  can  aspire  !  It  is  elevated  above  the  code  of  Egypt,  Persia 
and  Greece — a  standard  of  life  infinitely  beyond  the  invention  of  man,  and  to 
which  the  holiest  have  never  reached.  A  distinguished  lawyer  rather 
sceptically  inclined  on  this  subject  undertook  to  read  the  Old  Testament 
to  satisfy  himself  concerning  the  validity  of  its  claims.  When  he  read  the 
Decalogue,  lost  in  admiration  he  exclaimed,  "  where  did  Moses  get  that  law  ?" 
Further  study  removed  every  sceptical  doubt,  and  produced  conviction  of  its 
divine  origin  {cf.  Pulpit  Com.  p.  106).  "We  know  that  God  spake  unto 
Moses," 

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HOMILETIC  COMMENTARY:  DEUTERONOMY. 


II.  In  the  terrible  phenomena  which  accompanied  its  delivery.  Such  phen- 
omena were  varied,  most  terrific  and  designed  to  produce  the  conviction  of  the 
authority  and  holiness  of  law.  1.  There  was  natural  agency.  The  deepest 
impressions  are  made  upon  the  mind  through  the  senses,  God  who  knew  what 
was  in  mau  signalized  his  descent  on  Sinai,  with  thunder  and  lightning,  smoke 
and  fire,  "  the  sound  of  a  trumpet,  and  the  voice  of  words."  What  must  be 
the  aim  and  dignity  of  a  law  thus  given  ?  What  should  be  the  regard  and 
obedience  we  pay  to  the  great  Lawgiver  Himself?  "  That  thou  mayest  fear  this 
glorious  and  fearful  name,  the  Lord  thy  God."  2.  There  ivas  supernatural 
agency.  The  word  was  spoken  "  by  angels."  (Heb.  ii.  2).  The  law  was  received 
"by  the  disposition  (ministration)  of  angels"  (Acts  vii.  53);  "ordained 
by  angels  in  the  hand  of  a  mediator."  (Gal.  iii.  19).  The  presence  of  angels  is 
often  referred  to  in  the  giving  of  the  law,  to  indicate  its  solemnity  and  claims. 
"  He  shined  forth  from  mount  Paran,  and  he  came  with  ten  thousands  of  saints, 
(myriads  of  holy  ones,  i.e.  angels)  ;  from  his  right  hand  went  a  fiery  law  for 
them."  Deut,  xxxiii.  2  {cf.  Psa.  Ixxxviii.  17 ;  Heb.  iii.  3). 

III.  In  the  design  for  which  it  was  given.  There  was  mercy  mixed  with 
majesty  and  the  appalling  phenomena  produced  the  desired  effect.  1.  To  test 
their  obedience.  Israel  had  been  surrounded  by  idolatry,  and  the  ideas  of  God's 
majesty  and  reverence  for  law  had  been  lost,  by  deifying  objects  of  sense.  The 
manifestations  of  Sinai  were  directly  adapted  to  inspire  the  soul  with  reverence 
for  the  infinite  majesty  and  eternal  power  of  that  Being  with  whom  they  had  to 
do — to  put  their  obedience  to  a  fresh  proof  and  give  them  a  more  signal  oppor- 
tunity of  showing  devotedness  to  His  will.  "  For  God  is  come  to  prove  you." 
2.  To  Jceep  them  from  sin.  They  learned  the  guilt  of  offending  a  God  so  terrible 
in  strictness  and  holiness.  They  felt  that  they  were  weak,  frail,  and  sinful 
creatures,  and  were  struck  with  consternation  at  such  awful  displays.  Moses 
himself  was  overpowered  with  fear  (Heb.  xii.  21).  This  was  a  dispensation  of 
terror,  designed  to  prepare  for  the  gospel.  "  Therefore  knowing  the  terror  of 
the  Lord  we  persuade  men."  3.  To  show  the  need  of  a  mediator.  Conscious  of 
guilt,  they  were  greatly  alarmed.  "  This  great  fire  will  consume  us."  They 
wondered  that  they  remained  alive  after  witnessing  such  appearances.  "  For 
who  is  there  of  all  flesh  that  hath  heard  the  voice  of  the  living  God,  speaking 
out  of  the  midst  of  the  fire,  as  we  have,  and  lived  ? "  They  expected 
to  hear  more,  but  could  not  forbear  it,  and  requested  Moses  to  hear  and 
speak  for  them,  "  Go  thou  near,"  etc.  (ver.  27).  Jesus  is  the  mediator  of  the 
new  covenant. 

IV.  In  the  method  in  which  it  is  handed  down  to  us.  We  may  judge  of 
the  value  and  importance  of  communications  by  the  forms  in  which  they  are 
written.  1.  This  law  is  complete,  "and  he  added  no  more"  (ver.  22).  The 
great  voice  spoke  no  more  directly  to  the  people.  The  scene  was  not  repeated, 
and  the  law  was  complete  in  itself  and  distinct  from  other  revelations  given 
through  Moses.  "  The  law  of  the  Lord  is  perfect."  2.  This  law  is  permanent. 
"  He  wrote  them  in  two  tables  of  stone,"  to  preserve  them  from  corruption,  and 
transmit  them  pure  and  entire  to  posterity.  Let  us  thank  God  for  a  tvritten 
revelation,  which  is  a  natural  and  human  method  of  conveyance,  more  complete, 
uniform,  and  permanent  than  any  other  form.  Vox  audita  perit,  littera  scripta 
manet,  "  a  word  heard  perishes,  but  a  written  letter  remains."  Tradition  passes 
away  like  the  morning  clouds  ;  the  Bible  will  continue  as  long  as  sun  and  moon 
endure.     "  The  word  of  the  Lord  endureth  for  ever." 


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EOMILETIC  COMMENTARY  :  DEUTERONOMY. 


The  Use  of  Nature  in  Divine  Instruction. —  F(grs^s  23-26. 

Nature  and  the  Bible  have  the  same  author,  and  both  are  written  for  the 
instruction  of  man.  "  Thus  there  are  two  books  from  whence  I  collect  my 
divinity,"  says  Sir  Thomas  Brown,  "  besides  that  written  one  by  God,  another 
of  His  servant,  Nature — that  universal  and  public  manuscript  that  lies  expanded 
unto  the  eyes  of  all ;  those  that  never  saw  Him  in  the  one  have  discovered  Him 
in  the  other."  God,  in  the  revelation  of  His  will,  has  often  created  the  scenes 
and  used  the  elements  of  nature.  This  is  specially  seen  in  the  giving  of  the  Law 
on  Sinai.     Hence  learn  the  use  of  natural  phenomena  in  Divine  instruction. 

I.  Man  is  constituted  to  learn  from  nature.  His  senses  are  adapted  to 
the  external  world.  "  Ye  have  heard  His  voice — we  have  seen  this  day." 
For  every  organ  of  sense  there  seems  to  be  an  object  [in  nature.  But  man's 
moral  nature  is  affected  through  the  medium  of  sense.  Many  talk  of  "  the 
sensuous  minds  of  the  Jewish  people,"  but  we  are  children  in  tiiis  respect. 
We  are  frightened  at  the  lightning  and  the  thunder — terror-stricken  at  floods, 
fires,  and  earthquakes.  We  are  roused  to  a  sense  of  our  danger  and  our  guilt 
by  the  manifestation  of  God  in  His  works  ;  and,  like  Massillon's  audiences  in  the 
French  Court,  dread  His  terrible  judgments.  "  Let  not  God  speak  with  us  lest 
we  die." 

II.  Nature  is  constituted  to  teach  man.  Nature  is  God's  mind  expressed 
in  matter :  "  a  product  of  His  power  and  wisdom — a  mirror  in  which  His 
attributes  are  reflected — a  volume  in  which,  by  legible  characters  or  expressive 
signs,  He  maketh  Himself  known"  (Dr.  Jas.  Buchanan).  "  Natural  theology  " 
is  only  the  true  insight  and  real  exposition  of  God's  revelation  in  Nature  ;  for 
"  in  His  temple  doth  everyone  speak  of  (marg.,  every  whit  of  it  uttereth)  His 
glory  "  (Ps.  xxix.  9).  But  Nature,  as  well  as  the  Bible,  allows  special  Divine 
interpositions.  Matter  is  not  eternal,  nor  is  abstract  law  endowed  with 
attributes  of  deity.  We  have  often  direct  interpositions  which  seem — but  only 
seem,  perhaps — above  natural  law.  God  speaks  to  us  by  the  elements,  forces, 
and  scenes  of  Nature.  He  often  extorts  confession,  vows,  and  prayers  by  its 
awful  displays,  and  speaks  in  tones  which  lead  us  to  cry  for  mercy  and  a 
mediator.  "  Let  not  God  speak  with  us,"  but  "  do  thou  speak  with  us,  and  we 
will  hear  it  and  do  it." 


Moses  Chosen  Mediator.— Fers^s  27,  28  ;  30,  31. 

As  all  the  people  stood  before  the  mount,  terrified  by  the  vivid  flames  and 
the  trembling  earth,  they  feared  death.  The  voice  of  God  overpowered  them 
more  than  anything  else,  and  the  heads  of  the  people  and  elders  requested  Moses 
to  intercede. 

I.  The  reason  of  this  mediation.  In  this  awful  display  Israel  realised  their 
moral  condition  as  unfit  for  communion  with  Jehovah.  Guilty  man  has_al\va5's 
felt  his  distance  from  God,  and  at  every  indication  of  the  supernatural  cried  out 
with  fear.     Convinced  of  sin  we  feel  the  necessity  of  a  mediator. 

II.  The  nature  of  this  mediation.  When  the  people  "  stood  afar  off,"  conscious 
of  guilt  and  afraid  of  God's  wrath,  "  Moses  drew  near  unto  the  thick  darkness," 
or  was  made  to  draw  near  (Ex.  xx.  21),  for  he  durst  not  venture  himself.  The 
Eabbis  think  that  God  sent  an  angel  to  take  him  by  the  hand  and  lead  him  up. 
1.  He  spoke  to  God  for  the  people.     2.  He  spoke  to  the  people  for  God.    "Speak 

123 


HOMILETIC  COMMENTARY:  DEUTERONOMY. 


tlion  unto  us  all  that  the  Lord  our  God  shall  speak  unto  thee."  Moses  typified 
Christ  by  whom  we  draw  nigh  to  God  without  fear  and  reluctance.  By  him 
"  we  have  boldness,  courageous  outspokeness  (Acts  iv.  13),  and  access  with  con- 
fidence."    Eph.  iii.  12. 

III.  The  Divine  approval  of  this  mediation.  Perhaps  they  did  not  know  the 
full  import  of  what  they  did,  but  the  nomination  was  well  pleasing  to  God." 
"  They  have  well  said  all  that  they  have  spoken."  Moses  is  duly  appointed,  and 
God  speaks  to  them  through  his  mouth,  and  they  promise  to  hear  and  obey. 
Thus  was  the  covenant  made  between  God  and  Israel.  Moses  was  honoured  as 
the  giver  of  the  law,  but  Jesus  is  more  highly  exalted.  "  For  this  man  was 
counted  worthy  of  more  glory  than  Moses,  inasmuch  as  He  who  hath  builded  the 
house  hath  more  honour  than  the  house." 


Difference  Between  Words  and  Deeds. —  Verse  28. 

He  expressly  mentions  having  heard  what  they  had  said  to  IMoses.  God 
always  hears  what  we  say,  not  as  an  unconcerned  auditor,  but  as  witness  and 
judge.  Solemn  thought !  The  words  here  were  words  of  religious  avowal. 
"  We  ivill  hear  and  do  it."  God  has  heard  our  religious  resolutions  and 
engagements.  First  our  private  ones — that  we  would  watch  against  such  a  temper ; 
pray  for  grace  to  resist  such  a  temptation  ;  to  redeem  the  time  and  honour  the 
Lord  with  our  substance.  Secondly,  our  more  public  and  solemn  ones ;  when 
we  joined  ourselves  to  His  people  ;  went  to  His  table  ;  and  over  the  memorials 
of  His  dying  love  said,  "  Henceforth  by  thee  only  will  I  make  mention  of  Thy 
name."  /  have  heard,  says  He,  the  voice  of  the  words,  etc.  ;  and  adds  with 
approbation,  containing  in  it  complaint,  "  They  have  well  said  all  they  have 
spoken.  But  talking  and  doing  are  two  things.  Even  amongst  ourselves,  one 
goes  a  little  way  without  the  other.  Actions  speak  louder  than  words.  What 
is  lip  service  in  religion  !  Judas  gave  our  Lord  the  lip — kissed  and  betrayed 
Him.  Ezekiel's  hearers  extolled  his  preaching  ;  brought  others  to  admire 
him  ;  but  their  hearts  went  after  their  covetousness.  Here  they  spoke  well  in 
expressing  their  readiness  to  hear  and  do.  But  God,  who  knew  them  better 
than  they  knew  themselves,  exclaimed,  "  0  that  there  was  such  a  heart  in 
them." 

Speech  is  one  of  the  most  uncertain  criterions  to  judge  of  character,  as  to 
reality  or  degree  of  religion.  From  education,  reading,  and  hearing,  persons 
may  learn  to  talk  well — may  surpass  others  far  better  than  themselves  :  as  an 
empty  vessel  sounds  louder  than  a  full  one,  and  a  shallow  brook  is  more  noisy 
than  a  deep  river.  Some  speak  little,  concerning  themselves  especially,  for  fear 
of  deception,  or  lest  they  should  appear  to  be  what  they  are  not.  Baxter  says, 
in  his  life  of  Judge  Hale,  I  feared  he  was  wanting  in  experimental  religion,  as 
he  seldom  spoke  of  his  own  spiritual  views  and  feelings.  But  upon  better 
acquaintance  I  found  out  my  mistake.  He  had  heard  from  many  so  much 
hypocrisy  and  fanaticism  that  he  was  urged  towards  the  extreme  of  silence. 
It  would  be  better  for  some  to  talk  less  of  high  confidence  and  wonderful 
ecstacies  before  those  weak  in  faith  and  comfort,  and  in  danger  of  being 
depressed  by  comparison.  To  how  many  individuals  will  these  words 
apply  !  The  champion  of  truth,  has  defended  its  purity  and  importance — 
contended  earnestly  and  as  far  as  argument  and  evidence  goes,  wisely  for  the 
faith.  He  has  well  said  all  that  he  has  spoken.  But  where  is  the  spirit  of 
truth  ?  the  meekness  of  Avisdom  ?  the  mind  of  Christ  ?  Another  in  the  sauctuary 
has  acknowledged  in  language  equally  beautiful  and  true,  we  have  erred  and 
strayed  from  thy  ways  like  lost  sheep,  etc.  He  has  well  said  all  that  he  has 
124 


EOMILETIC  COMMENTARY:   DEUTERONOMY. 


spoken.  But  where  is  tlie  broken  heart,  the  contrite  spirit  ?  How  often 
after  these  confessions  is  the  sermon  founded  upon  them  disliked  and  the 
preacher  condemned  !  A  third  has  gone  to  his  brethren  in  distress  and  justified 
the  ways  of  God  to  man,  but  does  he  justify  God's  dealings  with  himself  in 
trouble  ?  He  has  well  said  all  that  he  has  spoken ;  but  reminds  us  of  Job's 
language, "  Behold  thou  hast  instructed  many  and  thou  hast  strengthened  the  weak 
hands.  Thy  words  have  upholden  him  that  was  falling  and  thou  hast  strengthened 
the  feeble  knees.  But  now  it  is  come  upon  thee,  and  thou  faintest :  it  toucheth  thee 
and  thou  art  troubled."  Men  mistake  themselves  though  often  sincere  as  they  are 
earnest.  They  do  not  distinguish  between  impulse  and  disposition,  outward 
excitement  and  inward  principle.  Hazael,  at  the  prediction  of  his  cruelties, 
ignorant  of  the  change  that  power  would  produce  in  him,  really  execrated  the 
character  he  became.  Peter  presuming,  but  not  false,  said  though  all  should  be 
offended,  yet  will  not  I.  The  disciples  supposed  themselves  established  in  faith, 
beyond  the  danger  of  temptation  to  forsake  Him,  when  they  said  "  Now  we 
believe."  But  Jesus  answered  them,  "  0  that  there  was  such  a  heart  in  you  !  " 
— F^'om  Jay. 

EOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.    23-26.      A    Triple    Prodigy.  "  The  law  was  delivered  in  this  terrible 

1.  They  heard  the  voice  of  God  speak-  manner,  partly  to  procure  reverence 
ing  with  them  in   distinct   language,  for  the  doctrine  of  it,  and  partly  to  set 

2.  They  saw  the  fire,  the  symbol  of  forth  the  nature  and  ofi&ce  of  it ; 
His  presence,  the  ajjpearance  of  which  which  is  to  terrify  and  thunder-strike 
demonstrated  it  to   be  supernatural,  offenders.     This  fire  wherein  the  law 

3.  Though  God  appeared  so  terrible,  was  given  is  still  in  it,  and  will  never 
yet  no  person  was  destroyed,  for  He  be  out  of  it."  (Deut.  xxxiii.  2). — 
came  not  "  to  destroy,  but  to  save." —  Trapp. 

Wilson. 

Why    should    they  fear    to    die  ?         Vers.   25-27.     1,  The  condition  of 

Since  they  had  seen  that  day  that  God  the  people,  in  the  state  of  their  mind, 

doth  talk  with  man,  and  He  liveth  ?  and  in  the  locality  of  their  camp,  "  afar 

It  is  answered  that  they  looked  upon  off"  in  both  senses.     2.  The  necessity 

their  present  safety  as  a  wonder,  but  of  intercourse  between  God   and  the 

feared  what  would  follow  upon  such  people.    3.  The  medium  of  intercourse. . 

an  interview,  if  continued.     It  is  still  "  A  mediator,   Moses  was  not  of  re- 

the  work  of  the  law  to  serve  man,  and  demption  as  Christ  that  "  mediator  of 

to  drive  them  to  seek  for  a  mediator,  the  new  covenant,"  and  "surety  of  a 

If  God  speaks  to  us  from  heaven  His  better  testament  (Heb.  vii.  22  ;  ix.  15), 

stillest  rlietoric  would  be  too  loud  for  but  of  receiving  the  law,  and  deliver- 

us. — Trapp.  ing  it  to  the  people,  for  which  end  he 

Terror  of  law.     1.    Its  design.     2,  went  up." — Trapp. 


Its  results.    3.  Its  inefficiency  to  save. 


True  Religion  Described.  —  F(?rs^  29. 

These  words  express  God's  wish  for  His  people,  and  describe  the  obedience 
which  He  requires  from  tiiem.  The  law  had  produced  a  penitent  feeling,  and 
Israel  had  made  good  resolutions  under  the  influence  of  that  feeling.  But  true 
religion  does  not  consist  in  good  feelings  and  good  resolves.  God  wishes  for  a 
true  heart  and  constant  obedience.  "A  heart  in  them  to  fear  Me  always." 
True  religion  is  described — 

125 


IWMILETIC  COMMENTARY :  DEUTERONOMY 


I.  In  its  nature.  The  fear  of  God.  1.  Not  emotion.  Many  are  capable  of 
impression  and  feel  deeply  sensible  of  their  wants.  But  frames  and  feelings 
change  ;  emotions  die  away  and  leave  the  heart  cold  and  indifferent.  Men  may 
be  sensitive  in  their  nature,  penetrated  with  the  beauty,  power  and  interests  of 
religion,  but  at  the  call  of  duty — the  demand  for  resolute  obedience,  "they  are 
ojBfended."  2.  Not  resolution.  Israel  resolved,  and  God  commended  their 
resolutions,  but  where  was  their  constancy,  their  sincerity  and  heart  ?  Men 
promise  what  they  forget  to  perform,  and  their  hearts  do  not  chime  in  with  their 
lips.  3.  But  the  fear  of  God.  Not  the  spirit  of  a  slave,  but  of  a  son.  The 
love  which  drives  out  fear  and  brings  us  near  to  God.  We  must  know  God  not 
as  our  Creator  and  governor,  but  as  our  Father.  The  sense  of  His  presence, 
authority  and  love  must  penetrate  the  mind,  elevate  the  soul,  and  temper 
sacred  awe,  with  filial  confidence. 

II.  In  its  centre.  "  A  heart  in  them."  The  tone,  colouring,  and  direction 
of  the  outer  life  depend  upon  the  condition  of  the  heart—  the  inner  feelings.  Our 
hearts  must  be  renewed  and  made  susceptible  of  sympathy  and  love.  "  A  new 
heart,"  "  a  heart  of  flesh,"  "  a  clean  heart  "  must  be  given  and  fixed  on  God. 
"  Such  a  heart."  Words  and  profession,  mere  knowledge  and  religious  excite- 
ment are  superficial.  The  seat  of  life  and  conduct  is  within  a  man.  "  For  as 
he  thinketh  in  his  heart  so  is  he." 

III.  In  its  manifestation.  Keeping  the  commandments.  If  religion  exists 
it  will  be  seen  in  its  fruits.  As  light  shines  forth  in  beauty,  so  love  in  the  heart 
will  manifest  itself,  not  in  impulse  but  obedience.  "  If  ye  love  Me  keep  My 
commandments."  This  keeping  must  be — 1.  Universal.  "  tI/^  my  command- 
ments." We  are  not  to  select  some,  like  the  Pharisees,  rigidly  to  observe  as 
compensation  for  the  breach  of  others.  All  must  be  kept.  This  only  is  accept- 
able to  God.  2.  Constant.  "  Keep  all  my  commandments  always."  In  words, 
actions,  and  heart.  Pledges  are  made  under  terror,  but  God  requires  expres- 
sion of  steadfast  principle,  and  seeks  "  patient  continuance  in  well-doing." 

IV.  In  its  rewards.  There  is  no  merit  in  our  obedience.  It  is  defective  and 
unworthy.  In  fact  we  never  can  perfectly  obey  even  one  commandment  in  ten. 
But  where  true  conduct  springs  from  a  right  heart,  there  will  be  happiness  or 
well-being.  Thus  the  way  of  holiness  is  the  way  to  happiness  and  God's  favour. 
1.  Personal  happiness.  "That  it  might  be  veil  ivith  them.'"  2.  Happiness 
upon  posterity.  "And  ivitk  their  children"  3.  Happiness  perpetual.  "For 
ever  !  "  "  A  perpetuity  of  bliss  alone  is  bliss."  All  this  from  a  right  heart ! 
Have  we  got  such  a  heart  in  us  ?  We  are  taught  how  it  may  be  gained.  "  I  will 
put  My  fear  in  their  hearts,  that  they  shall  not  depart  from  Me"  (Jer.  xxxii.  40). 

Divine  Solicitude. 

How  lovely  does  God  appear  in  the  concern  He  here  expresses  !  It  is  the 
language  of  complaint.  As  much  as  to  say,  "  But  I  do  not  find  it  so."  Is  He 
then  disappointed  ?  Not  as  to  fact — for  He  knows  all  things — -but  as  to  right. 
Surely,  He  may  expect  from  us  attention  to  His  voice  and  improvement  of 
advantages  with  whicii  we  are  favoured.  When  He  meets  with  nothing  of  this, 
He  has  reason  to  complain.  This  is  the  meaning  when  He  says,  "  What  more 
could  have  been  done  for  My  vineyard,  and  I  have  not  done  it  ?  Wherefore, 
Avhen  I  looked  that  it  should  bring  forth  grapes,  brought  it  forth  wild  grapes  ? 
These  three  years  I  came  seeking  fruit,  and  finding  none."  It  is  the  expression 
of  desire.  When  Scripture  ascribes  human  attributes  and  feelings  to  God,  they 
must  be  understood  according  to  the  perfection  of  His  nature.  They  do  not 
126 


HOMILETIO  COMMENTARY :  DEUTERONOMY. 


precisely  mean  the  same  in  Him  as  in  us.  Yet  there  is  always  a  truth,  which 
is  the  basis  of  such  metaphorical  representations.  Slavish  adherence  to 
systematic  divinity  has  injured  some  of  the  finest  passages  of  Revelation  ; 
and  which  were  intended  to  be  felt  rather  than  criticised.  Do  not  object, 
therefore,  that  "  God  is  in  the  heavens,  He  hath  done  whatsoever  he  pleaseth  ;" 
and  ask  "  who  hath  resisted  His  will  ?  "  for  this  is  His  own  language,  "  0  that 
there  was  such  a  heart  in  them  ! "  "  How  often  would  I  have  gathered  thee 
as  a  hen  gathereth  her  chickens  under  her  wings,  and  ye  would  not  !  "  Yes, 
these  are  expressions  of  a  God  that  cannot  lie.  This  affords  me  encouragement. 
Unworthy  as  I  am.  He  does  not  abandon  me.  He  is  willing  to  save,  and  waiting 
to  be  gracious  to  me.  What  is  the  inability  of  man  to  harmonize  such  declara- 
tions with  some  other  parts  of  their  creed,  to  the  oath  of  the  living  God.  "  As 
I  live,  saith  the  Lord,  I  have  no  pleasure  in  the  death  of  him  that  dieth."  It  is 
the  dictate  of  parental  solicitude.  The  voice,  not  of  a  severe  legislator  or  judge, 
but  of  a  Father.  A  Father  who  spared  not  His  own  Son,  but  delivered  Him 
up  for  us  all — who  does  not  afflict  willingly,  nor  grieve  the  children  of  men — 
who  says  of  the  refractory  child,  "  How  shall  I  give  thee  up,  Ephraim  ?  "  who 
says  of  the  relenting  child,  "  Is  Ephraim  My  dear  Sou  ?  "  How  often  does  He 
assume  this  relation  to  deprive  His  greatness  of  terror,  and  render  it  our 
encouragement  and  confidence.  He  pities  "  as  a  father  pitieth  his  children," 
and  takes  the  heart  of  a  mother  for  the  image  of  tenderness.  "  As  one  whom 
his  mother  comforteth."  "  Can  a  woman  forget  her  child  ?  "  She  may.  Ah  ! 
ye  mothers,  your  affection  is  ice  ;  your  heart  is  iron  compared  with  His  !  " — 
"  Yet  will  I  not  forget  thee."  Surely  "  he  that  loveth  not,  knoweth  not  God — 
for  God  is  love."  Can  this  encourage  us  to  sin  ?  Can  we  grieve  His  spirit  ? 
Can  we  hear  Him  saying  in  vain,  "  0  do  not  that  abominable  thing  which  I 
hate  ?  "     "  Or  despisest  thou  the  riches  of  His  goodness,"  etc. — From  Jay. 

Careful  Walking. —  Verses  30-33. 

After  Moses  was  chosen  mediator  he  directed  the  people  to  return  to  their 
tents,  urged  them  to  observe  carefully  all  the  commandments  which  they  had 
received,  and  not  to  turn  aside  to  the  right  hand  or  to  the  left,  that  it  might  be 
well  with  them.  "  This  signifieth  an  exact  care  to  walk  in  God's  Law,  as  in  the 
highway  from  which  men  may  not  turn  aside,  as  in  Deut.  ii.  27." — Ainsworth. 

I.  Human  life  is  under  God's  direction.  To  Israel  the  message  was — "  Get 
you  into  your  tents  again;"  but  to  Moses,  "Stand  thou  here  by  me."  Thus 
some  are  appointed  to  one  place,  and  others  to  another.  God's  law  is  given  for 
guidance,  laid  down  (for  laiv  means  that  which  is  laid  dovm  ov  fixed)  to  show  us 
the  way.     "  0  that  my  ways  were  directed  to  keep  thy  statutes  !  "  , 

II.  This  direction  is  given  by  chosen  agency.  Men  often  choose  their  own 
guides  and  miss  their  way.  Intellect,  education,  and  human  laws  are  not 
sufficient.  The  Scriptures  and  the  Christian  ministry  are  the  appointed  means 
for  instruction.  1.  The  ministry  of  man.  Moses  was  chosen  teacher  and 
mediator  between  God  and  His  people.  Men  must  know  God  in  the  holy  life 
and  teaching  of  their  fellow  men,  "  Speak  thou  to  us."  2.  The  revelation  of 
God.  Moses  had  not  to  speak  his  own,  but  the  words  which  God  had  spoken  to 
him.  If  we  speak  not  according  to  the  law  we  have  no  light — no  truth  in  us. 
"  I  will  speak  unto  thee  all  the  commandments,  and  the  statutes,  and  the 
judgments,  which  thou  shalt  teach  them," 

III.  This  direction,  given  bv  chosen  agency,  is  easily  understood.     "  Do, 

therefore,  as  the  Lord  your  God  hath  commanded  you."    So  plainly  is  the  path 

127 


EOMILETIO  COMMENTARY:   DEUTERONOMY. 


opened  up  that  "  the  wayfaring  men,  though  fools,  shall  not  err  therein." 

1.  There  must  be  no  halting.  "  Observe  to  do."  The  eye  and  heart  must  be 
fixed.     Hesitate  and  linger  not.     Never  fear,  but  humbly  walk  before  God. 

2.  There  must  be  no  turning  aside.  "  Ye  shall  not  turn  aside  to  the  right  hand 
or  to  the  left."  "  Let  thine  eyes  look  right  on  "  (Prov.  iv.  25-27),  not  behind, 
nor  all  around,  but  "  straight  before  thee."  Straightforward  progress  will  ensure 
reward.  Pray  for  perseverance  and  guidance.  "  And  thine  ears  shall  hear  a 
word  behind  thee,  saying,  "  This  is  the  way,  walk  ye  in  it."  3.  There  must  be 
no  partiality.  "Ye  shall  walk  in  all  the  ways."  The  obedience  must  be  full, 
unreserved,  and  unwearied.  "  Then  shall  I  not  be  ashamed,  when  I  have  respect 
unto  all  thy  commandments  (Ps.  xi.  96). 

IV.  When  the  directioa  thus  given  is  obeyed,  the  rewards  will  be  great. 
"  That  ye  may  live,  and  that  it  may  be  well  with  you."  "  Verily  there  is  a 
reward  for  the  righteous,"  not  of  debt,  but  of  sovereign  grace.  A  present 
reward  in  temporal  benefits  and  spiritual  enjoyments.  A  future  reward  of 
eternal  bliss  (Is.  xlviii.  18;  Jer.  vii.  23).  In  "keeping  His  commandments 
there  is  great  reward." 


HOMILETIC  HINTS  AND  SUGGESTIONS. 


Ver.  29.  God's  ivish  for  Israel.  1.  A 
true  heart.  2.  Sincere  obedience.  3. 
Perpetual  happiness.  Such  a  heart. 
That  heart  that  will  enable  us  to  fear 
the  Legislator,  and  in  thought,  word, 
and  deed  keep  all  His  commandments. 
But  such  a  heart,  so  inclined,  is  an  evi- 
dence of  previous  acceptance  ;  and 
such  conduct  resulting  from  such  a 
heart  is  the  evidence  of  that  character 
which  belongs  to  a  christian,  and  indi- 
cates one  whose  state  has  been  changed 
in  Christ,  and  whose  character  has  been 
elevated  by  sanctification  of  the  Holy 
Spirit. — Gumming. 

Perfect  obedience.  1.  Its  source — 
the  heart.  2.  Its  extent.  All  com- 
mandments and  always.  3.  Its  ruling 
principle — the  fear  of  God.  4.  Its 
blessed  results — well  with  individuals 
"  and  their  children  for  ever." 

Ver.  30-33.  1,  The  honour  confer- 
red upon  Moses.  "  Near "  God.  2. 
The  duty  of  Moses — "  stand  "  in  atten- 
tive, willing  attitude,  as  mediator  and 
teacher.     "  I  stood  between  the  Lord 


and  you  at  that  time,  to  show  you  the 
word  of  the  Lord  ;  for  ye  were  afraid 
by  reason  of  the  fire,  and  went  not  up 
into  the  mount." 

God's  manifestations  in  their  effect 
upon  men.  Ptepelling  some  and  attract- 
ing others.  This  effect  depends  upon 
our  state  of  mind  and  moral  condition. 
Teach  them — 1.  The  position  of  a  true 
teacher.  "  Here  by  me."  2.  The 
matter  of  a  true  teacher.  "  All  the 
commandments  and  the  statutes  and 
the  judgments."  3.  The  design  of  a 
true  teacher  to  produce  obedience. 

Ver.  33.  Walk  iii  the  ivays.  1. 
Specific  direction.  2.  Activity  and 
progress  in  that  direction.  We  must 
not  simply  know,  but  practice  the 
commandments.  We  are  ignorant, 
and  require  Divine  instruction  ;  weak, 
and  need  strength  and  support.  Our 
hearts  must  be  right,  and  we  must  be 
steadfast  in  His  covenant  (Ps.  Ixxviii. 
37.)  Like  travellers  in  the  way,  we 
must  look  carefully  to  the  end  and  be 
careful  lest  we  miss  the  way. 


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HOMILETIC  COMMENTARY:    DEUTERONOMY. 


ILLUSTRATIONS  TO  CHAPTER  V. 


Vers.  1-5.  Laio.  "  These  words  " 
comprise  the  whole  duty  of  man  ;  and 
as  interpreted  by  Christ,  they  are  so 
comprehensive  that  there  is  no  con- 
ceivable condition  in  which  the  human 
race  can  exist  where  these  precepts  are 
not  applicable  as  a  rule.  The  language 
of  eacli  is  so  brief,  and  so  precise,  as  to 
be  capable  of  furnishing  a  perfect  guide 
for  the  moral  government  of  man.  It 
is  so  immeasurably  superior  in  its 
character  to  that  of  all  other  nations 
that  there  is  no  way  of  accounting  for 
its  existence,  except  by  ascribing  it  to 
Divine  revelation.  Infidels  themselves 
are  constrained  to  admit  its  high  origin. 
For  how  came  the  Jews  to  possess  so 
pure  and  admirable  a  law  ?  How  were 
they  distinguished  for  such  a  sublime 
code  of  morality,  while  all  other  people, 
some  of  them  far  superior  in  civilisation 
and  the  arts  to  the  Hebrews,  fell  far 
short  of  them  in  this  respect  ?  It  was 
God  who  "  spake  all  these  words." 
(Dr.  Jamieson.)  The  moral  law  is  a 
copy  of  God's  will,  our  spiritual  direc- 
tory ;  it  shows  us  what  sins  to  avoid, 
what  duties  to  pursue.  It  has  truth 
and  goodness  in  it  (Neh.  ix.  13). 
Truth,  for  God  spake  it ;  and  good- 
ness, for  there  is  nothing  the  command- 
ment enjoins  but  it  is  for  our  good. — 
Watson. 

Vers.  6, 7.  First.  This  may  well  lead 
the  van,  and  be  set  in  front  of  all  the 
commandments,  because  it  is  the  foun- 
dation of  all  true  religion.  None  will 
have  cause  to  repent  of  cleaving  to  God 
and  His  service.  Cardinal  Wolsey  said, 
"  Oh,  if  I  had  served  my  God  as  I  have 
my  king,  He  would  never  have  left  me 
thus." — Watson. 


commination  and  threatening  in  the 
text.  Here  is  a  meiosis — less  is  said 
and  more  intended.  "  He  will  not 
hold  him  guiltless  ; "  that  is.  He  will 
be  severely  avenged  on  such  a  one. 
Here  the  Lord  speaks  after  the  manner 
of  a  judge,  who  holds  the  court  of 
assize.  The  judge  is  God  himself ;  the 
accusers,  Satan  and  a  man's  conscience ; 
the  charge  is,  "  taking  God's  name  in 
vain  ;  "  the  accused  is  found  guilty  and 
condemned  :  "  The  Lord  will  not  hold 
him  guiltless." — Watson. 

Vers.  12-15.  Fourth.  0,  what  a 
blessing  is  Sunday,  interposed  between 
the  waves  of  worldly  business,  like  the 
Divine  path  of  the  Israelites  through 
Jordan.  ( Wilberforce.)  The  streams 
of  religion  run  deeper  or  shallower,  as 
the  banks  of  the  Sabbath  are  kept  up 
or  neglected.  {Calcott.)  Coleridge  once 
said  to  a  friend  on  Sunday  morning, 
"  I  feel  as  if  God  had,  by  giving  the 
Sabbath,  given  fifty-two  springs  in 
every  year." — Bowes. 

Ver.  16.  Fifth.  Richard  Knill  so 
regarded  this  commandment,  that  he 
would  not  even  go  out  as  a  missionary 
without  his  mother's  consent.  He  said, 
"  I  know  that  God  never  smiles  on  a  hoy 
that  breaks  his  mothers  heart." — 
Pul.  Com. 

Ver.  17.  Sixth.  There  is  a  close 
connection  between  anger  and  murder. 
"  Killing  is  not  mere  blood  shedding. 
Anger  without  cause  is  murder. 
Oppression  of  the  weak  is  murder. 
Depriving  a  man  of  the  means  of  getting 
a  livelihood,  to  gratify  revenge,  is 
murder." — Dr.  Parker. 


Vers.  8-10,  Second.  People  pray 
to  the  images  of  the  gods,  implore 
them  on  bended  knees,  sit  or  stand 
long  days  before  them,  throw  them 
money,  and  sacrifice  beasts  to  them 
with  deep  respect. — Seneca. 

Ver.    11.     Third.     Remember   the 


Ver.  18.  Adultery  debases  a  person, 
and  makes  him  resemble  the  beasts — 
Nay,  it  is  worse  than  brutish  ;  for 
some  creatures  void  of  reason,  by  the 
instinct  of  nature,  observesome  decorum 
and  chastity.  The  turtle  dove  is  a 
chaste  creature,  and  keeps  to  its  mate  ; 
and  the  stork  wherever  he  flies,  comes 
I  129 


EOMILETIC  COMMENTARY:  DEUTERONOMY. 


nto  no  nest  but  his  own.  Naturalists 
write  that  if  a  stork,  leaving  its  own 
mate,  joins  with  another,  all  the  rest  of 
the  storks  fall  upon  it  and  pull  its 
feathers  from  it.  Adultery  is  worse 
than  brutish,  it  degrades  a  person  of  his 
honour. —  Watson. 

Ver.  19.  Eighth.  A  man  may  rob 
God  as  well  as  his  neighbour.  He  who 
wastes  his  employer's  time  is  a  thief. 
He  who  withholds  just  praise  is  a  thief — 
social  and  literary  thieving.  He  who 
detracts  from  the  just  honour  of  hisjfel- 
low  man  is  a  thief.  He  who  vows  and 
does  not  pay  is  a  thief. — Dr.  Parker. 

Ver.  20.  Ninth.  A  man  that  hath 
no  virtue  in  himself  ever  envieth  virtue 
in  others  ;  for  men's  minds  will  either 
feed  upon  their  own  good  or  upon  others' 
evil  ;  and  who  wanteth  the  one  will 
prey  upon  the  other.  {Bacon.)  There 
would  not  be  so  many  open  mouths  if 
there  were  not  so  many  open  ears. — 
Bp.  Hall. 

To  speak  no  slander,  no,  nor  listen  to  it. — 

Tennyson. 

Soft  buzzing  slander  ;  silky  moths 
That  eat  an  honest  name. — Thomson. 

Ver.  21.  Tenth.  The  covetous  man 
is  like  a  greedy  ostrich,  which  devours 


any  metal ;  but  it  is  with  an  intent  to 
feed  upon  it,  and  in  effect  it  makes  a 
shift  to  digest  and  excern  it.  The 
avaricious  man  islikethefoolish  chough, 
which  loves  to  steal  money  only  to  hide 
it. — Archbp.  Trench. 

The  cloyed  will. 
That  satiate  yet  unsatisfied  desire. 
That  tub  both  filled  and  running. — 

Shakespeare. 

Vers.  22-25.  Great  voice.  Richard 
Morris,  a  Baptist  minister  in  England, 
when  a  young  man  attended  as  a 
spectator  a  funeral,  which  he  had 
followed  into  St.  Mary's  Church, 
Stamford.  His  mind  being  solemnised 
and  softened  by  the  scene,  the  blast  of 
six  trumpets  sounded  together  to  set 
the  evening  watch,  and  reverberated 
through  the  dome,  striking  the  whole 
audience  with  awe.  The  thought  was 
vividly  suggested  to  his  mind  that  he 
must  certainly  hear  the  tremendous 
sound  of  the  trump  of  God.  With  this 
impression  upon  his  mind,  Mr.  Morris 
retired  to  his  room  and  prayed  to  that 
God  whom  he  knew  would  be  his  judge. 
His  prayer  was  heard,  and  he  began  a 
life  of  religion  and  usefulness.  This 
trifling  occurrence  arrested  attention, 
gave  rise  to  workings  of  conscience 
which  ended  in  conversion.-  Whitecross. 


CHAPTER  VI. 


Critical  Notes. — Moses  had  rehearsed  the  law,  reminded  the  people  of  the  circumstances  in 
which  it  was  given,  and  now  he  sets  forth  its  essential  and  fundamental  doctrines,  the  nature  and 
attributes  of  God  and  the  mode  of  worshipping  Him. 

1.  Commandments,  lit.,  commandment  (sing,  noun),  equivalent  to  "  the  law,"  cf.  iv.  44,  i.e., 
the  sum  and  substance  of  aU  that  Jehovah  had  given  {cf.  Keil).  Statutes,  etc.,  explanatory  of 
the  command. 

2.  Reason  for  giving  law  to  awaken  fear  and  obedience  to  every  injimction. 

3.  Constant  fear  of  God  would  result  in  prosperity  and  increase  of  the  nation,  cf.  Gen. 
xii.  1  ;  xvii.  6  ;  Ex.  iiL  8,  17. 

4-9.    The  exposition  now  begins  with  a  declaration  concerning  Jehovah  (Elohim  plu.).     This 
"  does  not  relate  to  the  unity  of  God,  but  simply  states  that  to  Him  alone,  the  name  Jehovah 
rightfully  belongs,  as  the  one  absolute  God  to  whom  no  other  Elohim  can  be  compared,  cf,  Zech. 
xiv.  9."— Keil. 
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EOMILETIC  COMMENTARY :  DEUTERONOMY.  chap.  vi. 


5  To  this  one  God,  who  is  Israel's  God,  a  love  must  be  given,  with  the  heart,  seat  of  feeling 
and  affection  ;  the  soul,  thy  breath,  the  vital  spirit,  or  rational  soul,  capable  of  intelligence  and 
thought,  Matt.  xxii.  37  ;  Mark  xii.  30  ;  Luke  x.  27  ;  strength  of  body  and  soul. 

6,  7.  True  love  will  be  regulated  by  regard  to  the  commandments,  which  must  be  laid  up  in 
the  heart,  ever  present  to  thought  and  will ;  taught  to  children,  and  talked  about  on  all  fitting 
occasions.     Teach,  Lit.,  whet  or  sharpen,  a  figure  for  earnest  and  frequent  instruction. 

8.  Sign,  token,  memorial,  as  rings  used  on  wrists  and  fingers  containing  religious  sentiment, 
John  iii.  33  ;  2  Tim.  ii.  19.  Frontlets,  Ex.  xiii.  16.  Moses  here  turns  to  good  account  usages 
prevalent  in  his  times,  and  still  common  in  the  East.     (See  Speak  Com.) 

9.  Posts,  Ex.  xii,  7 ;  Deut.  xi.  20  ;  Job  xix.  23,  25. 

10>15.  After  specific  duties,  Moses  gives  warnings  and  cautions  against  dangers  to  which 
prosperity  would  expose  them,  viz.,  of  forgetting  God  and  His  mercies.  Entrance  into  Canaan 
brought  them  into  possessions  for  which  they  did  not  labour  with  their  own  hands ;  beautiful 
towns,  houses  full  of  good  things,  wells  of  water,  vineyards  and  olive  plantations.  Swearing 
(ver.  13)  refers  to  judicial  oaths  in  court.  "Moses  refers  to  legal  swearing;  our  Lord  to 
swearing  in  common  conversation,"  God's  worship  precludes  idolatry  (vers.  14,  15),  which  a 
jealous  God  will  not  endure,  but  punish  with  destruction  from  the  face  of  the  earth. 

16-19.  Tempting  God  by  murmuring  and  unbelief  as  at  Massah,  i.e.,  Eephidim  (Ex.  xvii.  1-7), 
is  forbidden  ;  diligent  observance  of  commandments  and  right-doing  are  urged.  To  cast  out, 
(v.  19)  the  casting  out,  the  result  of  obedience.     Ex.  xxiii.  27  :  xxxiv.  11. 

20-25.  Directions  for  the  instruction  of  children  more  fully  given  than  in  ver.  7.  Signs  (22) 
and  wonders,  cf.  iv.  34.  Mighty  hand,  exercise  of  great  power.  Ps.  cv.  23-28.  Our  good, 
(24),  first  reason  for  serving  God,  it  is  right  ;  other  blessings  follow.  Righteousness,  i.e., 
observance  of  law  constitutes  their  title  to  the  land  and  gives  them  acceptance  with  God. 
Before  the  Lord,  in  his  right  and  according  to  his  judgment,  cf.  Ps.  Ivi.  13  ;  cxvi.  9. 

The  Fear  of  God  the  End  of  the  Commandments. —  Verses  1-3. 

Two  objects  are  indicated  in  these  verses  as  sought  by  the  Law-giver  in  thus 
expounding  anew  these  important  duties.  He  aims  at  awakening  a  holy  fear  of 
God  in  the  heart  of  his  people  ;  a  fear  which  shall  manifest  itself  in  steadfast 
fulfilment  of  the  covenant ;  and  he  seeks  no  less  the  temporal  prosperity  of 
Israel,  which  is  shown  as  a  certain  result  upon  such  fidelity.  Thus  the  glory  of 
God  and  the  welfare  of  man  are  seen  to  be  the  grand  ends  he  has  in  view. — 
Speak.  Com. 

I-  The  Commandments  of  God  should  be  the  rule  of  Life.  "  That  ye  might 
do  them."  Plato  and  other  philosophers  taught  that  perfection  consisted  in 
conformity  to  certain /orms  or  ideas  laid  do^vn  for  man  by  his  Creator.  But  for 
one  thing  to  be  the  standard  or  measure  of  another  it  must  be  fixed  and  true. 
Sophists  would  persuade  us  that  there  is  nothing  fixed  and  permanent.  Our 
senses  deceive  us,  the  laws  of  nature  change,  right  and  wrong,  virtue  and  vice, 
are  fancies  and  vary  with  individual  feelings  and  tastes.  But  God's  law  is 
unchangeable,  His  truth  is  sure  and  eternal.  He  has  given  rules  for  moral  life 
and  conduct.  Our  own  sensations  must  not  be  set  forth,  our  own  opinions 
exalted  into  standards  of  truth.  "  Fear  God  and  keep  His  commandments,  for 
this  is  the  whole  duty  of  man." 

II.  The  fear  of  God  is  the  most  powerful  principle  to  produce  obedience 
to  this  rule.  Love  to  the  Lawgiver  begets  respect  for  his  law.  We  cannot 
honour  a  master,  nor  be  happy  in  his  service  without  love  for  his  character. 
Affection  influences  the  will  and  prompts  to  happy  obedience.  Service  from 
any  other  motive  would  not  be  disinterested  and  true,  either  in  religion  or  daily 
life.  The  fear,  or  the  love  of  God  in  the  heart  therefore,  is  the  only  power  to 
produce  loyal  obedience  to  God. 

"  I  cannot  worship  what  I  cannot  love." 

131 


IIOMILETIC  COMMENTARY:  DEUTERONOMY. 


III.  To  beget  this  obedience  is  the  design  of  religious  instruction.    "  The 

Lord  your  God  commanded  to  teach  you."  We  must  know  a  person  before  we 
can  love  and  serve  him  ;  so  the  law  of  God  must  be  knoAvii  before  it  can  be 
observed.  The  peo])le  must  be  tauo-ht  the  character  and  will  of  God.  The 
children  must  be  trained  and  educated,  not  for  their  own  glory,  nor  that  of  their 
parents,  but  for  the  service  and  glory  of  God.  Obedience  to  God's  law  must 
be  the  design  of  family  training  and  economy.  "  Gather  the  people  together, 
men  and  women,  and  children,  and  thy  stranger  that  is  within  thy  gates,  that 
they  may  hear,  and  that  they  may  learn  and  fear  the  Lord  your  God,  and 
observe  to  do  all  the  words  of  this  law." 

IV.  The  results  of  religious  instruction  and  obedience  to  God's  law  will  be 
beneficent.  Since  the  law  of  God  consults  our  highest  good,  obedience  will 
always  be  to  our  interest.  God  mercifully  teaches  what  is  good,  and  promises 
to  bestow  that  good  upon  us.  In  various  ways,  personal  and  social,  temporal  and 
spiritual,  benefits  come  to  help  us  to  remember  Him  who  is  "  the  highest  good," 
"  God  over  all,  and  blessed  for  evermore."  1.  In  personal  happiness.  "  Well 
^vitli  thee"  in  body,  mind,  and  estate.  "  Say  ye  to  the  righteous,  that  it  shall 
be  well  with  him  "  (Isa.  iii.  10).  "  But  it  shall  not  be  well  with  the  wicked 
because  he  feareth  not  before  God  "  (Ecc  viii.  13).  2.  In  length  of  life.  "That 
thy  days  may  be  prolonged."  "  The  wicked  shall  not  live  out  half  their  days." 
3.  In  the  increase  of  posterity.  "  That  ye  may  increase  mightily."  Virtue 
always  tends  to  promote  health,  material  prosperity,  and  national  welfare. 
Without  recognition  of  God  and  obedience  to  His  commands,  we  cannot  secure 
earthly  or  heavenly  inheritance  "in  the  land  that  floweth  with  milk  and 
honey." 

Divine  Requirements. —  Verses  4,  5. 

These  verses  assert  that  Jehovah  is  one,  indivisible  and  supreme  God,  and 
worthy  of  love  supreme  and  undivided.  It  is  not  enough  to  hear,  we  must  obey 
and  obey  with  all  the  heart  and  soul. 

I.  God  is  worthy  of  our  love  and  service.  We  love  a  person  for  what  he  is 
in  himself  and  for  what  he  does  to  others.  God  is  excellent  and  exalted  in 
himself.  He  alone  is  God,  and  therefore  deserves  our  homage.  Goethe  taught 
that  "  beauty,  truth  and  goodness "  are  the  objects  of  human  worship. 
But  this  is  "  the  religion  of  culture,"  the  worship  of  the  "  creature  rather  than 
the  Creator,"  and  does  not  satisfy  personal  wants.  God  is  a  Living  Being,  on 
whom  we  can  think  and  witli  whom  Ave  can  converse — the  centre  and  cause  of 
all  beauty,  goodness  and  truth.  In  Him  these  are  objects  for  worship,  and 
subjects  for  enjoyment.  He  does  good,  makes  good  and  communicates  His 
blessings  unto  His  creatures.  "  Thou  art  worthy,  0  Lord,  to  receive  glory  and 
honour  and  power." 

II.  God  requires  us  to  love  and   serve  Him  with  entire  self-surrender. 

The  terms  used  to  indicate  this  are  most  comjjrehensive.  1.  Affectionatdy, 
"  with  all  thine  heart,"  without  indolence,  unfaithfulness  or  half-hearteduess. 
With  fervent,  undivided  alfection.  If  the  heart,  the  whole  heart  be  withheld, 
apostacy  will  be  the  result.  2.  IntAligentlii,  "with  all  thy  mind," 
(Mark  xii.  30  ;  Luke  x.  27).  The  intellect  and  understanding  must  be 
concerned  as  well  as  the  iieart.  God's  service  is  not  a  blind,  unreasonable 
service.  "We  know  what  we  worship."  3.  Entrgeticalhj,  "^nth  all  thy 
might"  of  will  and  active  pi  )wers.  If  not  free  and  cheerful,  it  is  slavish  and 
irksome.  "  If  ye  be  willing  and  obedient,"  (Isa.  i.  19).  4.  Entirely,  "  with 
132 


EOMILETIC  COMMENTARY:  DEUTERONOMY. 


CHAP.  vr. 


all  thy  soul."  It  must  be  sincere  and  constant,  not  superficial  but  "  rooted  in 
love,"  (Eph.  iii.  17).  God  must  be  loved  above  all  creatures,  with  all  our 
powers  and  with  all  the  energy  of  those  powers.  "  The  royal  law  according  to 
the  scripture." 

III.   God's  relationship  to  us  is  a  motive  to  prompt  this  required  service. 

"  The  Lord  thy  God."  Jehovah  was  Israel's  God  and  had  shown  Himself  such. 
Nothing  can  touch  the  will,  and  excite  to  motion  which  we  do  not  perceive  and 
apj)reciate.  What  is  out  of  the  view  of  mind  and  heart  cannot  affect  them. 
God's  presence  had  been  seen  and  His  goodness  displayed  in  wonderful  ways. 
He  made  a  covenant  with  Israel,  claimed  them  for  His  people,  and  gave  them 
every  reason  to  honour  and  obey  Him.     "  I  am  the  Lord  thy  God." 


HOMILETIC  HINTS  AND  SUGGESTIONS. 


Ver.  3.  Hearing  and  doing.  "  Hear 
0  Israel  and  observe  to  do  it."  1. 
Tlie  Word  heard.  Man  deaf  and  blind 
in  spiritual  things.  "  Having  ears,  he 
hears  not ;  having  eyes  he  sees  not." 
Only  when  God  speaks  does  the  heart 
open  (Lydia)  with  new  power  of  atten- 
tion and  interest."  "  Be  more  ready 
to  hear."  2.  The  Word  considered. 
"  Observe" — attendance  is  not  attention 
— eyes  and  ears  must  be  open.  "  In 
order  to  learn,"  says  Coleridge,  "  we 
must  attend  ;  in  order  to  profit  by  what 
we  have  learnt,  we  must  think."  "Take 
heed  how  ye  hear."  3.  I'ke  Word 
obeyed.  "Doit."  We  look  for  novelty 
and  not  for  edification.  "  Our  great 
object  is  to  be  impressed  and  affected, 
and  to  have  old  and  new  truths  reduced 
to  experience  and  practice." — Judge 
Hale. 

Ver.  4.  The  unity  of  God.  1.  The 
centre  of  Israel's  belief.  How  sound 
in  principle,  elevated  in  tone  and 
powerful  in  moral  influence,  compared 
with  heathen  religions  !  2.  Thejoun- 
dation  of  Israel's  polity.  Polytheism 
was  the  basis  of  other  social  fabrics. 
"  This  clause  not  merely  forbids  poly- 
theism, but  also  syncretism,  which  re- 
duces the  one  absolute  God,  as  King 
over  all  the  earth,  to  a  national  deity, 
a  Baal  (Hos.  ii.  18),  and  in  fact  every 
form  of  theism  and  deism,  which  creates 
for  itself  a  supreme  God  according  to 
philosophical  abstractions  and  ideas  " 
(Keil).  3.  The  law  of  harmony  in  our 
moral  constitution.     The  mind  is  not 


capable  of  containing  more  than  one 
object  at  a  time.  The  heart  and  affec- 
tions can  only  be  loyally  attached  to 
one  Sovereign,  and  fully  developed  by 
one  person. 

Ver.  4,  5.  1.  The  command.  "  Hear, 
0  Israel."  God  seeks  to  make  us  atten- 
tive to  what  He  is  in  Himself,  and 
what  He  is  to  us — to  check  our  pre- 
sumption— kindle  our  affection  and 
dissipate  our  fear.  2.  The  duty.  Love 
God  with  all  thine  heart.  First  the 
heart  and  then  the  deed.  We  must 
first  he  right  before  we  can  do  right. 
"It  is  greater  to  conquer  by  means  of 
the  heart,  than  to  conquer  the  heart," 
says  Schiller.  "  Give  me  thine  heart." 
3.  The  method  of  performing  this  duty, 
ia)  Willingly.  God  sometimes  accepts 
the  will  for  the  deed  ;  never  the  deed 
without  the  will.  {}))  Sincerely.  Ania- 
ziah  did  that  which  was  right  in  the 
sight  of  the  Lord,  but  not  with  a  perfect 
heart  (2  Chron.  xxv.  2).  (c)  Constantly. 
"  Blessed  is  he  that  doetli  righteousness 
at  all  times  "  (Ps.  cvi.  3). 

Moral  life  proceeds  from  the  heart, 
and  manifests  itself  without,  in  the 
three  forms  of  activity  indicated.  The 
impulse  Godward  proceeds  from  the 
heart,  and  is  realised  in  the  life  through 
the  affection,  which  feeds  on  that 
supreme  object ;  through  the  will, 
which  consecrates  itself  actively  to  the 
accomplishmentof  His  will ;  and  through 
the  mind  which  pursues  the  track  of  His 
thoughts  in  all  His  works. — Godet. 

133 


CHAP.  VI.  HOMILETIC  COMMENTARY:  DEUTERONOMY. 


The  Method  of  Preserving  the  Divine  Law. —  Verses  6-9. 

To  keep  a  sense  of  duty  in  their  minds,  it  was  ordered  that  Israel  should 
carry  great  i^rinciples  into  daily  life.  A  system  of  parental  instruction  was 
instituted,  and  provision  was  made  for  the  remembrance  of  the  commandments 
in  most  familiar  and  oft-recurring  scenes  of  life.  The  means  of  preserving 
religion  are  minutely  specified. 

I.  In  personal  experience.  "  Shall  be  in  thine  heart."  The  memory  may  be  good 
and  the  tongue  glib  without  any  feeling  of  heart.  The  truth  must  not  only  be 
received  by  the  mind,  but  deposited  and  warmed  by  the  heart.  We  must 
understand,  value  and  love  the  Bible.  Since  we  are  in  danger  of  losing  the 
things,  if  we  forget  the  words  :  "  these  words  "  must  be  matters  of  experience 
and  cduversation.  Our  soul  must  be  brought  under  their  influence  and  direc- 
tion. "  The  law  of  God  is  in  his  heart,  none  of  his  steps  shall  slide"  (Ps.  xxxvii.  31. 

II.  In  home  training.  "  Thou  shalt  teach  them  diligently  unto  thy  children. 
Children  are  ignorant  and  self-willed.  They  will  never  instinctively  or  intuitively 
develop  into  saints.  And  while  their  secular  education  must  not  be  forgotten 
their  religious  training  must  be  first  and  most  diligent.     This  may  be  given. 

1.  In  various  ivmjs.  In  domestic  intercourse,  "when  thou  sittest  in  thine 
house  ; "  in  ordinary  walking,  "  when  thou  walkest  by  the  way  ; "  in  the  times 
of  the  day,  "  when  thou  liest  down  and  risest  up  ; "  by  common  representations, 
"  for  signs  and  frontlets,"  and  by  constant  writing,   "  thou  shalt  write  them." 

2.  In  diligent  methods.  "  Diligently,"  sharpen  up  the  children  by  earnest, 
assiduous  and  repeated  instruction.  As  tools  are  prepared  for  work,  so  children 
should  be  taught  for  God  and  prepared  for  life. 

III.  In  Religious  Conversation.  "  Talk  of  them."  In  the  present  age 
knowledge  is  spread  by  writing  more  than  by  speech.  In  earlier  ages  oral 
communications  were  the  means  of  instruction.  The  living  voice  is  still  a  great 
power  in  the  world,  and  its  mighty  influence  will  be  felt  in  future  generations. 
Conversation  was  one  of  the  methods  employed  by  Jewish  doctors  and  Jesus 
Himself,  for  imparting  knowledge.  Among  friends  and  companions,  in  the 
domestic  and  social  circle,  in  walking  in  a  journey  and  in  retiring  to  rest,  we 
may  converse  about  Divine  things.  "I  will  speak  of  Thy  testimonies  also 
before  kings,  and  will  not  be  ashamed."     Ps.  cxix.  46. 


Parental  Obligation. —  Verse  7,8. 

In  these  verses  it  appears— (1)  That  parents  are  bound  to  give  their  children 
a  religious  education,  to  sow  in  their  hearts  the  seeds  of  scriptural  truth,  to 
teach  them  the  elements  of  christrian  doctrine,  to  inculcate  upon  tliem  the 
observance  of  moral  duties,  and  to  beget  in  them  an  attachment  to  the  ordinances 
of  religion,  in  their  attendance  on  which  we  may  expect  the  communication  of 
the  grace  of  the  Holy  Spirit,  to  render  the  word  of  truth,  the  power  of  God  unto 
their  salvation.  (2)  God's  testimonies  must  not  only  be  taught  to  our  chidren, 
but  the  utmost  diligence  must  be  used  to  make  them  understand  them.  "  Thou 
shalt  teach  them  diligently."  That  is,  again  and  again,  as  one  who  whets  a 
blunt  instrument  in  order  to  sharpen  it,  which  is  done  by  reiterated  friction  or 
grinding.  This  part  of  parental  duty  is  a  most  difficult  task,  and  it  requires 
much  patience,  much  prudence,  much  judgment  and  much  piety  in  the  parents, 
to  enable  them  to  do  this  good,  this  most  important  work,  in  the  best  and  most 
134 


EOMILETIC  COMMENTARY:  DEUTERONOMY. 


CHAP.  VI. 


efifectual  manner.  (3)  Parents  are  required  to  embrace  every  opportunity  of 
inculcating  the  Divine  commands  upon  their  children.  l.This  duty  must  be 
performed  at  home  and  abroad  ;  "When  thou  sittest  in  thine  house,  and  when 
thou  walkest  by  the  way."  2.  It  must  be  done  in  the  night  season  and  in  the 
daytime;  "when  thou  liest  down  and  when  thou  risest  up."  (4)  This  command 
shows  that  every  father  had  access  to  scripture,  in  a  language  which  he  and  his 
children  understood.  Moses  entertained  no  fear  that  the  people  would  misin- 
terpret it,  or  wrest  it  to  their  destruction.  It  is  probable  that  many  a  Jew  did  so  ; 
nevertheless,  that  was  no  reason  against  every  Jew  possessing  a  copy  of  the  law. 
The  fact  is,  that  under  the  Jewish  law,  the  scriptures  were  put  into  the  hands  of 
aU  kinds  of  persons,  young  and  old,  male  and  female,  learned  and  unlearned, priest 
and  people,  with  a  command  to  read  them  and  teach  them  to  others,  so  that 
faith  of  all  might  rest  on  the  foundation. — Kev.  J.  Wilson. 


EOMILETIC  HINTS  AND  SUGGESTIONS. 


Vers.  6,  7.  The  Bible — the  Family 
Book.  To  be  read  and  taught  in  the 
family  to  promote  personal  piety  and  re- 
ligious education.  "  The  most  precious 
legacy  you  can  leave  your  children  is  a 
thoroughly  sound  Christian  education. 
This  will  never  be  finally  and  for  ever 
forgotten ;  for  in  the  worst  and  most 
distant  aberation  from  God,  some 
early  light  struck  out  in  the  early 
years  of  childhood,  mil  leap  like  a  live 
spark  from  memory,  as  was  the  case 
with  John  Newton,  when  a  prodigal  at 
the  helm  in  a  tempestuous  sea — the 
text  forgotten  for  twenty  years,  but 
taught  him  by  his  mother  in  the 
nursery,  was  the  first  on  which  turned 
his  everlasting  and  happy  destiny. — 
Dr.  Gumming. 

Ver,  7.  Children  should  be  taught 
the  principles  which  they  understand 
not.  (1.)  That  they  might  have  occa- 
sion much  to  think  of  the  things  that 
are  so  much  and  commonly  urged.  (2.) 
That  if  any  extremity  should  come, 
they  might  have  certain  seeds  of  com- 
fort and  direction  to  guide  and  support 
them.  (3.)  That  their  condemnation 
might  be  more  just,  if  having  these  so 
much  in  their  mouths,  they  should  not 
get  something  of  them  into  their  hearts. 
— Trapp. 


Ver.  9.  "  Write  them  upon  the 
posts."  1.  At  the  time  this  command 
was  given  there  were  few  written  copies 
of  the  whole  law,  and  the  people  had 
it  read  to  them  only  at  the  feast  of 
tabernacles.  God,  therefore,  seemed  to 
have  appointed,  at  least  for  the  present, 
that  some  select  sentences  of  the  law- 
should  literally  be  written  upon  their 
gates  and  walls,  or  on  slips  of  parch- 
ment, to  be  worn  about  their  wrists, 
or  bound  upon  their  foreheads.  2.  The 
spirit  of  the  command,  however,  and 
the  chief  thing  intended,  undoubtedly 
was  that  they  should  give  all  diligence, 
and  use  all  means  to  keep  God's  laws 
always  in  remembrance  ;  as  men  fre- 
quently bind  something  upon  their  hands 
or  put  something  before  their  eyes,  to 
prevent  forgetfulness  of  a  thing  that 
they  much  desire  to  remember.  But 
the  Jews,  forgetting  the  spirit  and 
design  of  this  precept,  used  these 
things  as  superstitious  people  do 
amulets  or  charms.  They  used  also 
to  put  these  slips  of  parchment  into  a 
piece  of  cane,  or  other  hollow  wood, 
and  fasten  that  to  the  door  of  their 
houses,  and  of  each  particular  door  in 
them,  and  as  often  as  they  go  in  and 
out  they  make  it  a  part  of  their 
devotion  to  touch  the  parchment  and 
kiss  it. — J.  Wilson. 


135 


HOMILETIC  COMMENTARY:  DEUTERONOMY. 


The  Dangers  of  Prosperity. —  Verses  10-12. 

Moses  anticipates  the  time  when  Israel  will  come  into  possession  of  Canaan 
with  all  the  good  promised.  But  he  also  sees  the  dangers  to  which  this  prosperity- 
will  expose  them — forgetfulness,  idolatry  (ver.  14)  and  distrust  (ver.  16).  He 
warns  them  against  these  dangers,  and  describes  the  remedy.  "  Forewarned, 
forearmed." 

I.  Prosperity  renders  the  heart  insensible  when  we  should  be  grateful" 
"  When  thou  shalt  have  eaten  and  be  full ;  then  beware  lest  thou  forget  the 
Lord."  In  poverty  we  despond,  murmur  or  blaspheme  ;  in  prosperity  we  deny 
God  (Prov.  XXX.  9).  "  Prosperity  doth  best  discover  vices,"  says  Bacon. 
Exaltation  often  intoxicates,  and  blessings  easily  gained  are  not  often  valued. 
We  are  most  sensible  of  things  which  cost  us  dearly  ;  but  unmindful  of  the  giver 
when  the  gifts  come  easily  and  freely.  We  riot  in  carnal  luxuries,  and  the  heart 
becomes  effeminate  and  self-indulgent,  hardened  to  tlie  reproofs  of  the  Divine 
law  and  to  the  goodness  and  claims  of  the  Lawgiver.  "  They  did  eat,  and  were 
filled,  and  became  fat  {senseless,  doltish,  cf.  Is.  vi.  10),  Neh.  ix.  25. 

II.  Prosperity  begets  pride  when  we  should  be  humble.  Man  depends  upon 
God  for  everything,  yet  often  casts  off  God,  expects  nothing  and  fears  nothing 
from  Him.  He  is  proud  of  rank,  talent,  and  acquisitions,  like  Nebuchadnezzar 
(Dan.  iv.  30).  We  forget  our  need  of  God,  our  obligations  to  Him,  and  become 
self-sufficient  instead  of  humble.  "  In  all  time  of  our  wealth,  Good  Lord  deliver 
us." 

III.  Prosperity  lulls  into  carnal  security  when  we  should  be  watchful. 
"  Beware  "  of  the  danger  and  guard  against  it.  A  self-indulgent  life,  incapaci- 
tates for  vigourous  watchful  obedience  to  God's  commands.  Nature  is  subdued 
by  that  which  feeds  it,  its  sensitiveness  and  spirituality  die  away,  and  carnal 
security  leads  to  ease  and  perfect  indifference. 

"  0  souls  !  In  whom  no  heavenly  fire  is  found, 
Fat  minds  and  ever  grovelling  on  the  gi'ound." — Dry  den. 

FoRGETFULNESs  OF  GoD. —  Verses  12-16. 

When  we  give  our  thoughts  and  hearts  to  the  world  God  is  soon  forgotten. 
He  is  displaced  and  ignored,  and  we  become  guilty  of  ingratitude,  robbery,  and 
idolatry. 

I.  The  danger  pointed  out.  "  Beware,  lest  thou  forget  God."  1.  Non- 
recognition  of  God's  presence.  Even  amid  sensible  and  awful  displays  of  that 
presence  "  they  forgot  God  and  His  wonders   that  He  had  showed  them." 

2.  Disrega7'd  of  God's  providence.  "  Which  brought  thee  forth  out  of  the  land 
of  Egypt."  A  providence  most  constant  and  striking,  yet  despised  when  they 
should  have  remembered  it  most."  They  remembered  not  the  multitude  of  thy 
mercies  ;    but  provoked  Him  at  the  sea,  even  at  the  Red  Sea  (Ps.  cvi.  7). 

3.  Disobedience  to  God's  law.  We  cannot  serve  and  obey  those  whom  we  forget. 
God  has  the  greatest  claim  upon  our  gratitude  and  love.  But  "  when  the  danger 
is  past  God  is  forgotten."  Men  cry  for  mercy  in  trouble  and  adversity,  but  when 
these  are  changed  for  sunshine  and  substance  "  they  forsake  God  who  made  them, 
and  lightly  esteem  His  law." 

"  Satan  now  is  wiser  than  of  yore. 
And  tempts  by  making  rich,  not  making  poor." — Poj^e. 
136 


HOMILETIC  COMMENTARY:   DEUTERONOMY. 


II.  The  Method  of  avoiding  this  danger  specified.  God  provides  safeguards 
against  dangers  into  which  we  are  apt  to  fall.  Some  are  given  in  these  words  : 
1.  The  fear  of  God.  "  Thou  shalt  fear  the  Lord  thy  God."  Reverence  for 
God  is  the  great  preservative  from  sin.  On  this  principle  Abraham  educated 
his  children  and  governed  his  household.  Joseph  feared  to  offend  God  and  was 
directed  to  wisest  counsels.  "  Happy  is  the  man  that  feareth  alway."  2. 
Obedience  to  God.  "  Serve  Him."  We  cannot  forget  God  if  we  walk  with 
Him  and  continually  obey  His  will.  Servants  must  not  neglect  their  master's 
commands,  nor  soldiers  rush  out  of  the  ranks.  Disobedience  is  disrespectful, 
disloyal,  and  insolent.  "  Be  not  hasty  to  go  out  of  his  sight."  3.  Non-con- 
formity to  evil  customs.  "  Ye  shall  not  go  after  other  Gods,  of  the  gods  of  the 
people  which  are  round  about  you,"  (ver.  14.)  Israel  would  be  tempted  by  the 
license  and  indulgence  of  idol  worship  around  them.  Numbers  influence  and 
attract  men.  The  fashions,  the  principles,  and  the  maxims  of  the  world  govern 
many  professors.  But  we  must  not  join  a  majority  in  any  sinful  cause,  however 
prevalent  and  popular.  "  Thou  shalt  not  follow  a  multitude  to  do  evil." 
4.  Public  confession  of  God.  "  And  shalt  swear  by  His  name."  God  is  the 
source  of  truth  and  the  avenger  of  wrong.  In  all  covenants  and  appeals  we 
must  regard  Him.  In  ordinary  intercourse  and  in  common  affairs  of  life  we 
must  be  truthful.  We  must  recognise  the  presence  and  majesty  of  God  and 
not  assert  anything  but  what  is  right.  God  in  the  fulfilment  of  His  word  must 
be  recognised  as  our  example  of  faithfulness.  "  He  that  sweareth  in  the  earth, 
shall  swear  by  the  God  of  truth"  {lit.  the  God  of  Amen,  i.e.,  firm  and  true,  cf. 
Rev.  iii.  14;  xix.  11)  Is.  Ixv.  16. 

The  Forbidden  Path. —  Verses  14-15. 

In  all  our  hearts  there  is  a  tendency  to  depart  from  God,  to  forget  what  He 
commands,  "  to  go  after  "  what  He  forbids.  This  forbidden  path  is  described — 
1.  It  is  entered  by  many.  The  path  of  "  the  people,"  "  the  gods"  of  the  age. 
But  the  vox  2}opuli  is  not  always  the  vox  Dei.  Idolatry  of  every  kind  is  the 
root  and  uourisher  of  error  and  superstition — the  expression  and  epitome  of 
human  nature — the  foul  dishonour  to  God  and  His  supremacy.  "  Go  not  after 
other  gods  to  serve  them  and  to  worship  them  "  (Jer.  xxv.  6).  2.  It  is  offensive 
to  God.  It  stirs  up  God's  anger  and  rouses  His  jealousy.  Bp,  Patrick  observes, 
that  we  never  find  in  law  or  prophets,  anger,  or  fury,  ov  jealousy  or  indignation, 
attributed  to  God,  but  upon  occasion  of  idolatry,  3.  It  is  destructive  in  its  end. 
"  Destroy  thee  from  off  the  face  of  the  earth."  Idolatry  corrupts  the  holy  and 
petrifies  the  heart.  Like  a  withering  mildew  it  overspreads  the  earth  and 
blights  the  nations.  God  has  condemned  and  cursed  it,  and  will  punish  all  who 
are  guilty.  The  warning  voice  from  above  should  be  heard  ;  "  Ye  shall  bear 
the  sins  of  your  idols,  and  ye  shall  know  that  I  am  the  Lord  God," 


HOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.  13.     Threefold  characteristics  the  fundamental  characteristic  of  the 

of  God's  service.  1.  God  to  be  honoured.  Israelitish  worship  of  God.     It  was  no 

2.  God  to  be  feared.     3.  God  to  be  slavish  fear,  but  simply  the  holy  awe 

served.   "  Not  forgetting  "  is  described  of  a  sinner  before  the  holy  God,  which 

from  a  positive  point  of  view  as  fearing  includes  love  rather  than  excludes  it. 

God,  serving  him,  and  swearing  by  "  Fearing  "  is  a  matter  of  the  heart ; 

His  name.     Fear   is  placed  first,  as  "serving,"  a  matter  of  working  and 

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CHAP  VI.  HOMILETIC  COMMENTARY:  DEUTERONOMY. 


strivincf ;  and  "  swearing  in  His  name,"  deadly  arrows."     "  From  hardness  of 

the  practical  manifestation  of  the  wor-  heart,"  etc.    Serving  God.    Inquire — 

ship  of  God  in  word  and  conversation.  I.  What  it  is  to  serve  God.     1.   To 

— Keil.  dedicate  ourselves  wholly  to  Him.     *2. 

To  make  His  law  the  rule  of  our  life. 

Ver.  13-16.   1.  The'fear  of  God  the  3.  To  endeavour  to  please  Him  in  all 

principle  of  service.    2.  The  preven-  things.   H.  Why  should  we  serve  Him  ? 

tative  from  idolatry  (vers.  14,  15).     3.  Because  He  is— 1.  Our  Maker.    2.  Our 

The  remedy  for  unbelief.  Preserver.   3.  Our  Redeemer.    4.  Our 

Master  by  covenant.     HI.  The  nature 

Vers.  14,  15.     Ye  shall  not  go  after,  of    the  exhortation  here    given.      1. 

1.    The    course    forbidden.      2.    The  Directions :    serve   Him    scripturally, 

warnings  to  keep  from  it ;  God's  anger  obediently,  willingly,  cheerfully,  faith- 

and  God's  jealousy.     3.    The  conse-  fully,  etc.    2.   Motives :    This  is  the 

quences  of  disregarding  these  warnings,  end  of  your  creation  and  of  all  God's 

"  Destroy  thee  from  off  the  face  of  the  mercies  to  you  ;    it  is  the  work  of 

earth."   When  lesser  warnings  will  not  heaven,  and  will  be  well  rewarded. — 

serve,  God  looks  into  His  quiver  for  Wm.  Stevens. 

Tempting  God. —  Verse  16. 

The  word  "  tempt,"  here  means  to  try  to  prove  ;  and  mindful  of  the  circum- 
stances alluded  to  God  was  not  only  provoked,  but  "  tested  "  in  His  power  and 
goodness.  This  sin  we  are  warned  against,  for  the  apostle  distinctly  recognises 
that  events  in  Israel's  history  were  typical  and  filled  with  Divine  purpose  and 
warning.  "  All  these  things  happened  unto  them  for  ensamples  {types,  patterns 
to  admonish  and  instruct  "  1  Cor.  x.  ii.)  How  did  Israel  and  how  can  we  tempt 
God  ? 

I.  By  doubting  God's  presence  and  power  to  help.  God  was  present  with 
them  night  and  day  in  the  wonderful  pillar,  yet  they  cried,  "  Is  the  Lord  among 
us  or  not?"  (Ex.  xvii.  7.)  God  had  destroyed  their  enemies,  delivered  them 
from  famine  and  danger,  yet  they  "  tempted  God  in  their  hearts  "  and  cried  in 
unbelief,  "Can  God  furnish  a  table  in  the  wilderness?"  (Ps.  Ixxviii.  18-20.) 
We  murmur  at  our  daily  mercies — the  manna  and  the  stream  ;  count  actual 
enjoyments  nothing,  if  they  do  not  conform  to  our  fancy  ;  and  pine  for  some 
imaginary  good.  When  we  circumscribe  to  infinite  wisdom,  mistrust  omnipotent 
power  to  accomplish  His  purpose,  we  "  limit  {sign,  requiring  miracle  to  satisfy 
us)  the  Holy  One  of  Israel  "  (Ps.  Ixxviii.  41.) 

II.  By  rebelling  against  God's  authority.  We  find  fault  with  God's  will, 
set  up  our  own  will  instead,  and  thus  insult  God.  At  the  Red  Sea  and  the 
waters  of  Marah,  in  the  wilderness  of  sin  and  in  Rephidim,  they  provoked  God 
their  Creator  and  Lawgiver.  They  were  base  enough  to  deny  His  presence, 
doubt  His  power,  and  abuse  His  servant.  In  their  wicked  disposition  "  they 
sinned  still,"  went  on  sinning  and  rebelling,  and  were  not  "  in  a  mood  to  be 
convinced."     "  Yea,  they  spake  against  God." 

III.  By  provoking  God's  patience.  He  led  them  in  the  wilderness,  gave 
them  plentiful  supplies,  but  their  gratitude  was  not  commensurate  with  His 
goodness.  "  How  often  did  they  provoke  Him  ? "  Times  enough  did  they 
rebel,  and  were  as  constant  in  provocation  as  God  was  in  kindness.  "  They  have 
tempted  me  these  ten  times"  (i.e.,  often  and  in  full  measure).  Num.  xiv.  22; 
but  at  last  God's  patience  was  provoked,  and  they  were  punished  for  their  sins. 
God  is  not  insensible  to  our  conduct.     We  may  vex  His  Holy  Spirit,  which 

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would  have  been  long  ago  withdrawn  if  God  had  not  been  merciful  to  us. 
We  are  dependent,  and  need  God's  guidance  and  grace  ;  let  us  not  "grieve  Hipa 
in  the  desert."  As  Israel  tried  God  by  longing  for  the  things  left  behind  in 
Egypt  and  distrusted  for  the  future,  so  we  may  tempt  and  offend  God  by 
hankering  after  pleasures  which  are  forbidden,  longing  for  that  liberty  in  sin 
from  which  Christ  has  delivered  us.  "  Neither  let  us  tempt  Christ  as  some  of 
them  also  tempted,  and  were  destroyed  of  serpents  "  (1  Cor.  x.  9). 

The  Way  of  Life  and  Safety. — Verses  17-19. 

God  is  never  indifferent  to  His  claims  upon  us.  Epicurus  depicted  his  gods 
as  totally  regardless,  and  scorning  the  affairs  of  earth.  But  our  God  has 
"  set  his  heart  on  man,"  desires  his  eternal  good,  and  points  out  the  way  to 
secure  it.  Amid  the  darkness  and  dangers  of  our  journey  God  has  provided 
help,  "  For  the  commandment  is  a  lamp,  and  the  law  is  light ;  and  reproofs  of 
instruction  are  the  way  of  life  "  (Prov.  vi.  23). 

I.  A  way  in  which  God's  word  must  be  our  constant  guide.  "  Ye  shall 
diligently  keep  the  commandments  of  the  Lord  your  God."  The  way  has  not 
to  be  invented  or  found  out ;  it  is  revealed.  We  have  not  to  make,  but  keep 
the  command.  "  The  way  of  life  is  above  to  the  wise."  It  is  of  heavenly,  not 
of  earthly  origin,  neither  devised  nor  discerned  by  foolish  men.  We  must 
constantly  recognise  and  devoutly  consult  God's  word  as  our  guide  in  our 
journey.  1.  Carefully,  as  travellers  anxious  to  be  right  and  not  lose  the  way. 
Some  give  careless  service  to  God,  and  careless  attention  to  His  word.  There 
must  be  no  cold  and  formal  observance,  but  effort  to  please  and  obey. 
2.  Earnestly.  Diligence  signifies  not  only  energy  and  activity,  but  heart 
and  affection.  Heartiness  and  love  must  be  displayed  (Diligently  the  Latin  for 
lovingly).  When  Aristotle  was  asked  what  benefit  he  had  derived  from  his 
philosophy,  he  replied  :  "  I  have  learnt  to  do  without  constraint  that  which 
others  do  from  fear  of  the  law."  "  I  will  delight  myself  in  thy  commandments 
which  I  have  loved."  3.  Constantly.  Not  fitful  or  accidental,  but  patient  and 
continual  regard.  Many  forget  and  forsake  the  law.  If  it  is  displeasing  to  us, 
we  easily  neglect  it ;  but  when  our  hearts  and  minds  are  fixed  upon  it,  then  we 
love  and  practise  it  continually.  When  governed  by  the  Word  we  are  wise, 
safe,  and  strong.  "  Happy  is  the  mind  to  which  the  word  is  a  special 
companion,"  says  Bernard  {cf.  Ps.  cxix.  7,  24 ;  Prov.  vi.  22). 

II.  A  way  in  which  God's  will  must  be  our  constant  regard.  "  Do  that 
which  is  right  and  good  in  the  sight  of  the  Lord."  The  will  of  God  is  the 
standard  of  duty,  and  this  must  not  be  lowered  to  meet  the  opinions  and  wishes 
of  men.  It  is  not  what  is  useful  or  expedient  before  men,  but  what  is  right 
before  God.  That  alone  is  right  which  is  pleasing  to  Him,  which  He  commands, 
and  which  He  requires  from  us.  Conformity  to  God's  will  and  character  must 
be  the  aim  of  our  life.  In  this  respect  Christ  is  our  example,  who  ca,me  to  do 
the  will  of  Him  that  sent  Him,  and  could  say,  "  I  do  always  those  things  that 
please  Him  "  (.John  vi.  29). 

III.  A  way  which  leads  to  our  present  and  future  good.  Keligion  confers 
the  highest  blessings  upon  us.  The  will  of  God  is  the  fountain  of  all  happiness, 
and  the  service  of  God  the  source  of  well  being.  1.  Our  present  good.  "That 
it  may  be  well  with  thee."  If  it  is  not  well  with  us,  if  we  are  not  benefited 
by  serving  God,  we  may  suspect  something  to  be  wrong.  Our  thoughts, 
employments,  and  pursuits  may  be  opposed  to  God's  will,  and  then  it  cannot  be 
well  with  us.     "  It  shall  be  well  with  them  that  fear  God,  but  it  shall  not  be 

139 


EOMILETIC  COMMENTARY:   DEUTERONOMY. 


well  with  the  wicked."  2.  Our  future  good.  Man  has  a  future  of  weal  or  woe. 
To  forget  this  future  is  simply  to  court  destruction.  But  continual  regard  to 
God's  will,  and  dependence  upon  God's  grace  (a)  will  help  us  to  overcome  enemies. 
"  To  cast  out  all  thine  enemies  from  before  thee."  We  cannot  overcome  in  our 
own  attitude  and  strength.  God  dislodges  our  enemies,  and  clears  our  way  to 
heaven  (cf.  Ex.  xxiii.  22  ;  Jos.  xxiv.  8) ;  (6)  tvill  secure  to  tis  the  inheritance — 
residence  on  earth,  progress  and  grace  in  Christian  life,  and  heaven  at  length. 
Thus  do  the  Scriptures  set  before  us  the  way  of  life.  Are  we  walking  in  it  ? 
"  Wiiat  man  is  he  that  desireth  life  and  loveth  (good  days,  or  days  of  good, 
Seventy)  many  days,  that  he  may  see  good  "  (Ps.  xxxiv.  12). 


EOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.  16.  Tempting  God  (Ps.  Ixxviii.  thority  interposed.  Testimonies  and 
18).  They  tempted  God,  tried  His  statutes  "  which  He  commanded  thee." 
patience  over  and  over  again,  made  as  3.  The  regard  for  this  authority  re- 
it  were  another  experiment  upon  it,  quired.  "  Keep  the  commandments." 
and,  from  the  expression  of  "  tempting 

Him  in  their  heart,"  it  would  seem  as  Vers.  17-19.     1.  The  end  desired — 

if  they  had  made  it  a  thing  of  mental  "  good."     2.  The  method  of  securing 

calculation  whether  He  would  still  bear  it.     Filial  obedience  to  God.      3.  The 

with  them  (7'.  C/^a^mgrs  on  Ps.  Ixxviii,  results  which  follow,      "Possess  the 

18),     1.  They  tempted  God's  patience,  good  land,"  etc. 

2.   They  tempted  God's  wisdom.     3,  The  charge  of  Bloses  to  Israel.     lu 

They  tempted  God's  power,     4,  They  this  passage  we  remark — I.  A  solemn 

tempted  God's  wrath.     Herein,  as  in  a  charge  given.     1.    Hear  the  word  of 

mirror,  we  see  ourselves.     Israel  in  the  the  Lord.     2.  Observe  the  word  of  the 

wilderness  acted  out,  as  in  a  drama.  Lord,  doctrine,  precept,  promise.     3. 

all  the  story  of  man's  conduct  towards  Obey  the  word  of  the  Lord.     H.  Im- 

his  God. — Treasury  of  David.  portant  benefits  proposed.     1.  Safety. 

2.  Prosperity.     3.  Peaceful  possession 

Ver.  17.    Notice.    1.  The  Lawgiver,  of  Canaan. — Zeta. 
"  The  Lord  your  God,"     2,  The  au- 

The  Religion  of  Enquiry, —  Verses  20-25. 

God's  remarkable  dealings  with  His  people  could  not  fail  to  excite  their 
curiosity  even  to  the  latest  generations.  There  was  an  express  injunction 
that  in  every  succeeding  age  they  should  carefully  acquaint  their  children  with 
the  facts  of  their  history.  There  must  be  a  perpetual  memorial  of  their  great 
deliverance  and  a  profound  reverence  in  the  mind  of  the  nation  of  that 
Supreme  Power  to  whom  they  were  indebted  for  their  civil  and  religious 
privileges.  Questions  were  to  be  encouraged,  parents  were  to  answer  questions 
by  explaining  divine  institutions,  that  the  laws  of  God  might  be  perpetuated, 
family  religion  nourished,  and  national  good  secured. 

I.  The  Religion  of  the  Bible  cultivates  free  enquiry.  "When  thy  son 
asketh  thee  what  mean  the  testimonies."  Man  thinks.  Reason  is  the  attribute 
of  his  soul.  The  religion  for  man  must  not  therefore  overlook  his  intellect. 
Christianity  is  adapted  to  man  in  his  capacity  for  knowledge  and  in  his  power 
to  reason  and  conclude  from  that  knowledge.  "Come  let  x\s  reason  together," 
is  the  language  of  our  Creator.  Many  declare  that  Christianity  is  only  fit  for 
the  ignorant  and  weak  minded,  and  that  it  affords  no  scope  for  free  enquiry. 
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HOMILETIC  COMMENTARY:    DEUTERONOMY. 


But  it  affords  tlie  finest  scope  for  reason  in  which  the  mind  can  be  exercised. 
Examination  and  enquiry  are  demanded  from  everyone.  We  are  to  "  thinJc  on 
these  things,"  to  "  search  the  scriptures,"  and  "prove  all  things  (test  like  money 
changers)  and  hold  fast  that  which  is  good"  (2  Thes.  v.  21). 

II.  God  has  made  provision  for  the  demands  of  free  enquiry.  We  cannot 
help  but  ask  "  from  whence  am  I  and  whither  am  I  going  ?  "  "  How  can  man 
be  just  with  God  ?  "  "  What  mean  the  testimonies,"  etc.  Solemn  questions 
will  prompt  themselves  which  neither  the  philosophy  of  man  nor  the  light  of 
nature  can  answer.  But  God  answers  man's  enquiries — 1.  In  the  facts  of  history. 
"  We  were  bondsmen  in  Egypt."  In  the  Bible  we  have  a  record  of  facts 
beginning  with  the  Creation  and  leading  us  through  various  dispensations  to 
the  consummation  of  God's  purpose  in  the  death  and  work  of  Christ.  In  the 
lives  of  the  patriarchs,  prophets  and  apostles,  in  the  events  of  Jewish  history 
and  in  the  works  of  Jesus  Christ  we  have  grand  historic  facts,  which  are  the 
basis  of  religion,  the  foundation  of  our  faith,  and  the  elements,  "  the  rudiments 
of  childhood's  lessons  "  (cf.  Gal.  iii.  24  ;  iv.  3),  2.  In  the  doctrines  of  Scripture. 
Upon  the  facts  of  history  the  doctrines  of  religion  are  built.  There  is  a  growing 
tendency  to  take  ideas  without  facts  ;  to  separate  events  from  their  supernatural 
surroundings ;  and  to  find  in  Scripture  "  a  legendary  summary  of  primitive 
belief"  But  in  the  facts  and  doctrines  of  Christianity  God  has  provided  for 
the  necessities  of  our  nature  and  not  left  us  to  "  cunningly  devised  fables." 
3.  In  the  records  oj  Providence.  God's  power  and  presence  were  seen  in  His 
dealings  with  Israel.  His  purpose  and  promise  have  been  fulfilled  in  the  history 
of  nations.  The  system  of  Providence  is  accommodatory  to  our  nature  in 
teaching  by  sensible  signs  and  striking  events.  "  The  Lord  showed  signs  and 
wonders." 

III.  It  is  our  interest  to  enquire  and  possess  this  Religion.  The  facts  and 
doctrines  of  Scripture  must  be  confirmed  in  our  experience  and  traced  in  our 
life  conduct.  "He  that  believeth  hatii  the  witness  in  himself"  If  we  fear 
God  and  keep  His  commandments  we  shall  realise  the  power  of  God  to  help  ; 
the  grace  of  God  to  pardon  and  renew,  the  need  of  the  Holy  Spirit  to  enlighten 
and  guide.  1.  It  will  he  for  our  good,  verse  24.  To  investigate  truth,  to  follow 
God  will  not  only  be  enjoyment  but  "  our  good."  Our  views  will  be  enlarged, 
our  convictions  deepened,  and  we  shall  find  that  every  event  of  Providence  and 
every  command  of  God  contribute  to  "  our  good  always."  2.  It  will  he  for  our 
righteousness  (ver.  25).  Just  as  loyal  obedience  secured  to  Israel  their  standing 
and  inheritance,  so  Christians  can  only  justify  their  claims  and  position  as  God's 
people  by  holy  life.  They  are  God's  peculiar  people,  redeemed  to  serve  Him 
and  to  train  future  generations  in  their  holy  faith.  Just  as  youth  are  embued 
with  righteousness  and  truth,  and  posterity  taught  the  will  and  works  of  God, 
will  the  Ciiristian  church  and  the  nation  have  within  themselves  the  principle 
of  perpetuation  and  the  security  of  natural  life  and  religious  position.  "  That 
they  may  fear  me  for  ever,  for  the  good  of  them,  and  of  their  children  after 
them." 

A  WoNDEEFUL  HiSTORY. —  Verses  21-23. 

Israel's  history  from  first  to  last  is  a  process  of  moral  education.  In  its 
gradual  progress,  its  divine  symbols  and  its  si)iritual  design,  we  see  divine  pur- 
pose comprehend  in  the  good  of  the  nation  and  the  redemption  of  the  world. 
In  these  words  we  have  two  or  three  remarkable  epochs  or  displays  filled  with 
moral  instruction. 

I.  The  Great  Deliverance.     "The  Lord  brought  us  out  of  Egypt."    For 

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HOMILETIC  COMMENTARY:  DEUTERONOMY. 


generations  Israel  had  been  oppressed  and  held  in  bondage  most  bitter.  But  in 
"  the  self-same  day  "  of  promise,  they  were  rescued  without  delay.  Slavery 
ended,  task-masters  gone  and  liberty  gained  !  Salvation  most  complete  and  joy 
unspeakable.  All  escaped.  Promises  and  deliverance  in  Christ  to  those  in 
bondage  of  sin  and  death.     He  gives  life,  liberty,  joy  and  glory. 

II.  The  wonderful  way  in  which  it  was  accomplished.  1.  By  Divine  might. 
"  With  a  mighty  hand."  Pharaoh  could  not  resist  the  omnipotence  of  God. 
The  "  strong  man  armed  "  can  only  "  keep  his  palace  "  until  "  the  stronger  than 
he  Cometh."  2.  By  marvellous  deeds.  "  Signs  and  wonders,  great  and  sore." 
Most  alarming  were  the  judgments  of  God  upon  Egypt.  God  touched  the  support 
of  life  and  the  objects  of  worship — annoyed  with  pain  and  disease— turned  the 
wealthy  land  into  a  wilderness.  Then  came  the  dark  shadow  and  finally  the 
stroke  of  death  itself  upon  "  the  chief  of  all  their  strength."  Judgments  upon 
sin  may  be  light  at  first,  but  if  disregarded  will  destroy  in  the  end  the  wicked 
treasure,  "  wrath  against  the  day  of  wrath,"  "  because  of  the  blindness  (hardness) 
of  their  hearts  "  (Eph.  iv.  18). 

III.  The  Gracious  Design.  "  To  give  us  the  land."  Canaan,  acquired,  not 
by  valour  and  human  skill,  a  gift  of  God.  "  To  give  us."  Patriarchs  had  been 
sojourners  and  strangers  there  ;  now  descendents  in  full  possession.  1.  An 
inheritance  promised  "  which  he  sware  unto  our  fathers,"  The  covenant  400 
years  beiFore  now  to  be  established  ;  God  never  forgets.  "  Never  think  that 
God's  delays  are  God's  denials.  Hold  on  ;  hold  fast ;  hold  out."  [Buffon). 
"With  Him  a  thousand  years  as  one  day  (Ps.  xc.  4).  2.  An  inheritance  into 
tvhich  they  were  guided.  "  He  brought  us  out,  that  He  might  bring  us  in." 
Canaan  not  only  offered,  but  Israel  helped  to  get  it.  The  way  long,  the  dangers 
great,  but  the  Augel  of  the  Covenant  never  forsook  them.  God  will  guide  us 
by  the  written  word  and  the  Holy  Spirit  if  we  follow  Him.  "  I  will  instruct 
thee." 

HOMILETIC  HINTS  AND  SUGGESTIONS. 

Vers.    20-21.       Notice — 1.  Divine  to  be  learned,  and  benefit  of  practising 

Institutions  have  meaning  and  design,  them. 

2.  Our  duty  to  enquire  about  them. 

3.  Children  especially  should  be  en-  Vers.  24-25.  God's  commands,  our 
couraged  to  question,  etc.  A  Persian  life  and  righteousness.  1.  Israel  to  be 
philosopher  was  asked  by  what  method  a  separated  people  (ver.  23).  2.  Their 
lie  had  acquired  so  much  knowledge,  continued  existence  depended  upon 
answered,  "  By  not  being  prevented  obedience  to  God  (ver.  24).  3.  In  this 
by  shame  from  asking  questions  when  continued  existence  would  be  the 
I  am  ignorant."  justitication  of   their    character   and 

position  (ver.  25).      "  Every  Israelite 

Ver.  20.     The  Children's  Question,  who  yielded  an  external  obedience  to 

1.  Children  to  be  encouraged  to  seek  the  Mosaic  law  was  termed  righteous, 

knowledge   concerning  the   Bible  and  and   had  a  claim   in  virtue   of  that 

the  Church.     2.  Patiently  and  wisely  obedience,  to  the  land  of  Canaan ;  so 

explain,  doctrines,  duties  and  privileges,  that  doing  these  things,  he  lived  by 

3.  Early  teach  children  to  acknowledge  them    (Lev.    xviii.  5;'   Deut.   v.   33). 

(jod  and  refer  deliverances    and  all  The  import  of  the  statement  in  these 

other  blessings  to  Him.      4.  Believe  verses,  then,  is  that  a  faithful  observ- 

that    the    Holy    Spirit    will    impress  ance  of   "  all  these  commandments " 

youthful  hearts  with  what  they  see  should  constitute    their  title  to  the 

and  hear  in  God's  house.      The  ,tSc1iool  promised  blessings  of  the  covenant." 

in  the  Family,  pupils,  teachers,  lessons  — Jamieson. 
142 


EOMILETIC  COMMENTARY:  DEUTERONOMY. 


ILLUSTRATIONS    TO    CHAPTER     VI. 


Ver.  1-3.  Fear.  This  fear  of  God 
is  the  foundation  of  religion  ;  for  the 
great  support  of  virtue  among  men  is 
the  sense  upon  their  minds  of  a  supreme 
Governor  and  Judge  of  the  universe, 
who  will  finally  and  effectually  reward 
what  is  in  itself  essentially  worthy 
of  reward,  and  punishment  what  is 
worthy  of  punishment.  Consequently 
fear  brings  us  into  subjection  to 
God's  authority  and  enforces  the 
practice  of  duty  ;  for  the  fear  of  the 
Lord  is  to  depart  from  evil.  {Duty  of 
Man)  Love.  Our  affections  are  drawn 
to  an  attractive  object  as  naturally  as 
iron  is  charmed  by  loadstone.  God 
made  us  to  love  ;  and  when  brought 
near  to  such  an  object  our  feelings  in- 
twine  themselves  around  it,  as  the  soft 
and  pliant  tendrils  of  the  vine  do  around 
the  support  it  clothes  with  leaves,  and 
hangs  with  purple  clusters.  Such 
analogy  is  there  between  the  laws  of 
mind  and  matter. — Dr.  Guthrie. 

Ver.  4-5.  One  Lord.  We  believe 
God  to  be  one.  so  we  believe  Him  to  be 
in  such  manner  one,  that  there  cannot 
possibly  be  another,  for  all  things  must 
derive  their  being  from  Him,  and  what- 
soever being  has  its  existence  from 
another  cannot  be  God,  but  must  be  a 
creature.  This  unity  of  God  is  of 
universal  obligation  to  be  believed  that 
we  may  be  fixed  as  to  the  object  of  our 
worship,  and  place  our  religious  adora- 
tion there  only,  where  it  is  due  ;  and 
also  that  we  may  give  Him  that  honour, 
which  is  due  to  Him  alone ;  part  whereof 
is,  that  we  have  no  other  Gods  but  one, 
in  him  only  must  we  trust  and  love 
with  all  our  hearts,  because  He  only 
is  infinite  goodness,  beauty  and  glory. 

Vers.  6-9.  Write.  It  is  now  cus- 
tomary among  the  Arabs,  and  the 
Oriental  nations,  to  write  passages  of 
the  Koran,  and  other  moral  sentences, 
on  the  gates  of  cities,  walls,  and  door- 
posts.— Dr.  Boothroyd. 

Teach.  It  was  the  godly  practice 
of   the    patriarchs    to  instruct  their 


children  concerning  the  creation  of  the 
world,  transgression  of  man,  destruc- 
tion of  the  old  world,  God's  providence, 
the  Messiah  to  be  revealed,  and  the  like. 
The  parents'  mouths  were  large  books, 
in  which  their  children  did  read  the 
noble  acts  of  the  Lord.  Philip  was 
glad  that  Alexander  was  born  whilst 
Aristotle  lived,  that  he  might  be  in- 
structed by  Aristotle  in  philosophy.  It 
is  no  mean  mercy  that  thy  children  are 
born  in  the  days  of  the  Gospel,  a  land 
of  light,  where  they  may  be  instructed 
in  Christianity. — Geo.  !Swinnock. 

Vers.  10-12.  Forget.  Prosperity  is 
a  more  refined  and  severe  test  of 
character  than  adversity,  as  one  hour 
of  summer  sunshine  produces  greater 
corruption  than  the  longest  winter  day. 
— Eliza  Cook. 

Vers.  12-15.  Forget  God.  Men 
who  put  their  supreme  idea  of  life  in 
self-indulgence,  cannot  understand 
what  God  means,  who  makes  self- 
exertion,  in  Himself,  in  angelic  powers, 
in  all  His  creatures,  the  test  of  real 
being.  If  men  are  seeking  to  be 
supine,  to  have  infinite  enjoyment 
without  earning  it,  and  God  is  deter- 
mined they  shall  be  stirred  up  by 
storms  of  hope  and  fear,  pain  and  ease, 
in  order  that  they  may  grow  and  develop, 
of  course  they  cannot  understand  Hiiu  or 
His  administration.  The  prizes  in  this 
world  are  placed  where  those  men  shall 
get  them  who  by  development,  by 
opening  and  educating  their  powers, 
seek  them. — Beecher. 

Vers.  14-16,  Tempt.  Although 
God  cannot  be  tempted  with  evil,  he 
may  justly  be  said  to  be  tempted, 
whensoever  men,  by  being  dissatisfied 
with  His  dealings,  virtually  ask  that 
He  will  alter  those  dealings,  and  pro- 
ceed in  a  way  more  congenial  with 
their  feelings.  Suppose  a  man  to  be 
discontented  with  the  appointments  of 
Providence ;  suppose  him  to  murmur 
and  repine  at  what  the  Almighty  allots 

143 


nOMILETIC  COMMENTARY :  DEUTERONOMY. 


liim  to  do  or  to  bear,  is  lie  not  to  be 
charged  with  provoking  God  to  cliange 
His  purposes  ?  and  what  is  this  if  it  be 
not  "tempting"  God — a  striving  to 
induce  Him  to  swerve  from  His  plans, 
though  every  one  of  these _  plans  has 
been  settled  by  infinite  wisdom.  In 
short,  unbelief  of  every  kind  and 
degree  may  be  said  to  be  a  tempting 
of  God;  for  not  to  believe  on  the 
evidence  which  he  has  seen  fit  to  give, 
is  to  tempt  him  to  give  more  than  He 
has  already  given — offering  our  possible 
assent,  if  proof  were  increased,  as  an 
inducement  to  him  to  go  beyond  what 
his  wisdom  has  prescribed. — H.  Mehill. 

Vers.  20-25.  What  mean  the  testi- 
monies ?  The  mother  of  a  family  was 
married  to  an  infidel,  who  made  a  jest 
of  religion  in  presence  of  his  own 
children  ;  yet  she  succeeded  in  bring- 
ing them  all  up  in  the  fear  of  the 
Lord.     I  one  day  asked  her  how  she 


preserved  them  from  the  influence  of  a 
father  whose  sentiments  were  so  openly 
opposed  to  her  own  ?  She  answered  : 
"  Because  to  the  authority  of  a  father  I 
did  not  oppose  the  authority  of  a 
mother,  but  that  of  God.  From  earliest 
years  my  children  have  always  seen 
the  Bible  upon  the  table.  Tliis  Holy 
Book  has  constituted  the  whole  of 
their  religious  instruction,  I  was  silent 
that  I  might  allow  it  to  speak.  Did 
they  propose  a  question ;  did  they 
commit  any  fault ;  did  they  perform 
any  good  action  ;  I  opened  the  Bible, 
and  the  Bible  answered,  reproved  or 
encouraged  them.  The  constant  read- 
ing of  the  Scriptures  has  alone  wrought 
the  prodigy  which  surprises  you  "  {A. 
Monod).  "  Young  man,  attend  to  the 
voice  of  one  who  possesses  certain 
degree  of  fame  in  the  world,"  said  Dr. 
Samuel  Johnson,  "  and  who  will  shortly 
appear  before  his  Maker — read  the 
Bible  every  day  of  your  life." 


CHAPTER  VH. 


Critical  Notes. — Israel  is  forwamed  against  the  idolatry  of  the  people  whose  country  they 
were  about  to  enter  (c/.  vi.  14).  The  nations  were  more  powerful  than  Israel,  but  God  would 
deliver  them. 

2.  They  must  be  destroyed,  devoted  to  destruction  as  accursed,  put  under  the  ban.  Lev. 
xxvii.  28.  No  covenant  must  be  made,  nor  alliances  formed  with  them  lest  their  children 
should  be  seduced. 

4.  From  following,  lit.  from  behind  me  (Jehovah)  i.e.,  entice  to  other  gods. 

5.  Deal.  All  appendages  of  idolatry  to  be  destroyed.  Ex.  xxxiv.  13  ;  xxiii.  24.  Groves, 
enclosures  of  trees.  Ashtoreth,  a  wooden  pillar,  very  high  and  firmly  fixed  in  the  ground  (c/. 
Jud.  vi.  25-27  ;  chap.  xvi.  21),  a  female  god  (Ashtarte)  companion  of  Baal. 

6.  Holy  consecrated  to  God  and  not  to  be  lost  through  idolatry.  Special,  lit.  a  people  of 
property  to  God,  1  Chron.  xxix.  3  ;  Eccl.  ii.  8  ;  Tit.  ii.  14.     Above,  out  o/all  people. 

7-   This  selection,  not  through  numerical  strength  ;  but 

8.    Through  the  covenant  of  love  (chap.  iv.  37).     This  led  to  deliverance  from  Egypt. 

9-12.  By  this  Israel  were  to  know  that  God  was  faithful  in  showing  mercy  to  those 
that  love  Him  and  repaying,  i.e.,  punishing  enemies  to  their  face,  i.e.,  whilst  still  living  ;  in  their 
presence,  in  their  own  sight ;  or  perhaps  in  theii-  proper  persons,  Ex.  xxxiii.  14.  _      i^ 

11.  This  display  of  God's  faithfulness  should^teach  them  to  keep  His  statutes. 

12.  As  a  consequence  of  observance  God's  favour  would  be  seen  in  blessing  the  fruit  of  the 
womb,  increase  of  flocks  and  herds,  cf.  Ex.  xxiii.  25. 

144 


HOMILETIC  COMMENTARY :  DEUTERONOMY. 


15,  In  preservation  from  virulent  sickness  of  all  kinds  (Ex.  xv.  26)  and  especially  all  the 
evil  diseases  of  Egpyt, 

16.  Consume,  lit.,  devour  as  food,  snare,  i.e.,  incentive  to  idolatry,  Ps.  cvi.  36. 

17, 18.  If  they  felt  unable  to  meet  with  these  powerful  nations,  they  must  remember  Egypt, 
with  its  temptations,  signs,  and  wonders  {cf.  chap,  iv,  34  ;  vi,  22).  God  would  do  the  same  to 
the  Canaanites,  and 

20.  Send  hornets  against  them  ;  for  God  was  mighty  and  terrible  to  do  this. 

21,  22.  Gradually  would  they  be  put  out  (plucked  off),  lest  beasts  should  increase  if  dead 
bodies  were  left  on  the  ground  {cf.  Ex.  xxiii.  29,  30). 

24,  To  stand,  lit.,  to  put  oneself  in  the  face  of  a  person,  to  withstand.  Lev.  xiv.  43. 

25,  26.  Idols  to  be  destroyed,  gold  and  silver  which  overlaid  them,  to  be  burned.  Snared, 
cf.  Jud.  viii.  27,  lest  they  should  fall  under  the  curse,  to  which  all  idolatrous  objects  were 
devoted  (Josh.  vii). 


Forbidden  Intercoukse. —  Verses  1-5. 

Israel  were  about  to  possess  Canaan,  to  go  into  danger  and  temptation. 
Moses  forewarns  them  against  toleration  of  idolatry.  They  must  have  no  inter- 
course with  these  nations,  be  entirely  separated  from  them,  and  by  God's  help 
utterly  exterminate  them. 

I.  No  toleration  of  them.  "  Nor  show  mercy  unto  them."  What  we  tolerate 
we  begin  to  pity  and  love.  Evils  most  repulsive  at  first  become  attractive  after- 
wards. Hence  we  must  avoid  the  very  appearance  of  evil.  In  obedience  to 
God,  rid  ourselves  of  every  danger,  though  dear  as  a  right  hand  or  a  right 
eye. 

II.  Entire  separation  from  them.  The  command  is  stringent  and  oft 
repeated.  1.  In  social  intercourse.  "  Thou  shalt  make  no  covenant  with 
them,"  (ver.  2) .  Treaties  were  forbidden  with  Canaanites  so  gross  in  idolatry 
and  infamous  in  custom  and  lust.  Marriages  were  forbidden.  "  Neither  shalt 
thou  make  marriages  with  them."  If  a  covenant  was  made  with  the  people  they 
would  participate  in  idolatrous  feasts,  intermarry,  join  in  worship,  and  be 
seduced  into  idolatry.  The  examples  of  Solomon  and  others  in  subsequent 
history  prove  the  necessity  and  importance  of  this  policy.  "  Evil  communica- 
tions corrupt  good  manners."  Life's  dearest  ties  are  to  be  regulated  by  God's 
will.  We  are  to  marry  in  the  Lord.  In  character,  custom  and  life,  be  "  not 
conformed  to  this  world."  2.  In  religious  worship.  They  were  not  to  bow  down 
to  their  gods,  nor  serve  them,  nor  do  after  their  works  (Ex.  xxiii,  24  ;  xxxiv.  13). 
At  first  Israel  were  commanded  to  "  quite  break  down  their  images  ;  "  then, 
after  they  had  displayed  idolatrous  leanings  they  were  to  destroy  "  altars  and 
groves,"  which  would  lead  to  the  worship  of  the  gods  if  retained.  The 
entire  apparatus  of  idol  worship  must  be  destroyed  and  forgotten  (ver.  5). 

III.  Complete  extermination  of  them.  "Thou  shall  smite  them  and  utterly 
destroy  them."  Nations,  like  individuals  may  become  incorrigible  and  hopeless 
in  their  moral  condition.  Iniquities  often  call  for  Divine  interposition.  The 
Canaanites  defiled  the  land  with  their  abominations  (Lev.  xviii,  6,  23),  and  God 
as  Sovereign  Disposer  employed  what  agency  He  pleased  to  dispossess  them.  Let 
us  take  warning,  remove  everything  that  offends  God  and  perpetuates  idolatry. 
"  Pull  down  the  nests,  and  the  rooks  will  disappear  "  was  the  maxim  of  Knox, 
this  is  the  wisest  policy,  the  only  security  from  God's  anger.  Drive  from  the 
heart,  uproot  and  destroy  in  the  world,  every  sinful  custom  ;    that  the  worship 

K  145 


CHAP.vn.  HOMILETIC  COMMENTARY :   DEUTERONOMY. 


of  God  may  be  established  and  every  abomination  stamped  out,  "lest  it  be  for 
a  snare  in  the  midst  of  thee." 


Design  of  Israel's  Exaltation. — Verses  4-6. 

They  were  to  destroy  the  nations,  because  their  existence,  character  and 
position  were  concerned.  They  were  selected  by  God  to  be  a  holy  and  special 
people.  This  great  honour  and  high  privilege  they  were  to  keep  and  not  cast 
away.     Hence  they  were  chosen  and  blessed  with  inheritance. 

I,  To  preserve  religious  worship.  "  For  they  will  turn  away  thy  son  from 
following  Me."  To  preserve  their  national  existence  all  corrupting  influences 
must  be  put  away;  for  "sin  is  a  reproach  (disgrace)  to  any  people"  (Prov. 
xiv,  34.)  To  keep  their  national  faith,  idolatry  with  all  its  monuments  must 
be  utterly  exterminated.  The  land  must  be  purged,  every  trace  of  impurity 
swept  away,  and  the  place  consecrated  to  God  and  pure  worship.  Christians  are 
called  out  of  the  world,  to  maintain  conflict  with  its  evils,  to  ^vin  and  keep  it  for 
the  habitation  of  God  and  His  Spirit. 

II.  To  maintain  a  special  character.  Israel  was  chosen  to  take  a  special 
place,  to  be  "  a  peculiar  people,"  historically  and  spiritually,  among  the  nations 
of  the  earth.  It  was  needful  therefore  to  elevate  and  preserve  them  by  moral 
law,  wonderful  providence,  and  special  policy.  1.  As  a  holy  feople.  "For 
thou  art  an  holy  people  unto  the  Lord  thy  God."  Holy  by  special  covenant, 
and  should  be  holy  in  personal  character  and  conduct,  separation  from  the  world 
involves  watchful  care  and  constant  dedication  to  God.  Israelites  were  to  be 
near  to  God  as  priests  of  other  nations  thought  themselves  to  be.  Christians 
are  entitled  to  draw  nigh  and  offer  to  God  their  gifts  and  allegiance.  "  Ye 
shall  be  unto  Me  a  Kingdom  of  priests  and  a  Holy  nation  (Ex.  xix  6.)  2.  As 
special  witnesses  for  God.  "A  special  people  unto  himself,  for  His  glory,  truth, 
and  use."  Their  value  was  not  in  themselves,  but  in  their  position,  virtues,  and 
design.  A  nation  is  not  to  be  estimated  according  to  its  wealth  and  ascendancy, 
but  according  to  its  moral  worth  and  righteous  deeds.  What  Israel  was  designed 
to  be,  Christians  are  now.  "  Ye  are  My  witnesses  saith  the  Lord,"  to  testify  to 
His  existence,  mercy,  and  purpose.  "  This  people  have  I  formed  for  Myself ; 
they  show  forth  My  praise  "  (^virtues)  Is.  xliii.  21  ;  "  the  praises  {virtues)  of 
Him  that  hath  so  called  you  "  (1  Peter  ii.  9). 


The  Chosen  People. —  Verses  6-8. 

Moses  is  here  refemng  to  the  ground  or  motive  from  which  the  election  of 
Israel  was  originally  made.  Though  it  might  have  seemed  suitable  that  the 
God  of  the  universe  should  choose  to  Himself  the  mightiest  nation  of  any,  yet 
God  had  not  so  acted.  He  chose  to  Himself  Israel,  when  as  yet  but  a  single 
family,  or  rather  a  single  person,  Abraham ;  though  there  were  already  numerous 
nations  and  powerful  kingdoms  in  the  earth. — Sp.  Com. 

I.  The  reason  for  the  choice.  God  has  always  reasons,  though  not  always 
assigned  for  what  He  does.  They  are  given  here  negatively  and  positively. 
1.  Not  numerical  strength.  "  For  ye  were  the  fewest  of  all  people."  They 
were  but  a  iiandful  of  people  till  after  the  death  of  Joseph.  Nations  of  the 
East  were  great,  and  populations  enormous ;  but  God's  choice  depends  not  on 
size  or  appearance.  2.  Not  moral  worth.  They  were  no  better  than  other  people 
146 


HOMILETIC  COMMENTARY:  DEUTERONOMY. 


though  they  prided  themselves  ia  virtue  and  calling,,  and  were  taught  by  rabbis 
that  they  were  holy  above  all  nations,  they  often  pursued  perverse  and  unworthy 
conduct.  God  derived  no  advantage  from  them.  They  were  "  a  stiff-necked 
and  rebellious  people."  Christians  are  not  chosen  on  the  ground  of  merit,  fore- 
seen repentance  and  faith,  but  "  because  it  hath  pleased  the  Lord  to  make  them 
his  people."  3.  But  from  free  grace,  (a)  Pure  love.  He  loved  them  because  He 
would  love  them.  A  simple,  foolish  reason  in  the  opinion  of  men.  We  love 
when  there  is  something  loveable  in  the  person  loved.  Our  love  depends  upoa 
excitement  without.  God's  love  is  free,  sovereign,  and  in  spite  of  everything 
unworthy,  {b)  Divine  faithfulness.  "He  would  keep  the  oath  which  He  had 
sworn  unto  your  fathers."  God  was  a  debtor  to  them  on  account  of  His 
promise,  not  through  their  conduct — a  promise  which  He  would  perform,  not- 
withstanding their  sinfulness.  "  To  perform  the  mercy  promised  to  our  fathers, 
and  to  remember  His  holy  covenant ;  the  oath  which  He  sware  to  our  father 
Abraham." 

II.  The  manifestation  of  the  choice.  The  purpose  was  formed,  the  choice 
made,  but  had  to  be  carried  out  and  manifest  in  Israel's  history,  1.  In  their 
tvonderful  deliverance.  "  From  the  hand  of  Pharaoh,  King  of  Egypt."  "  Let  my 
people  go  "  was  the  demand.  They  could  not  serve  God  in  Egyptian  bondage. 
Only  when  they  were  free  was  it  seen  that  they  were  God's  hiheritance  and 
choice.  2.  In  their  hohj  character.  If  holy,  they  were  to  evince  it  by  holy 
life  and  make  their  calling  and  election  sure  by  separation  from  idolatry  and 
consecration  to  God.  3.  By  hearty  co-oferation  ivith  God.  "For  thou  art  an 
holy  people  unto  the  Lord ''  (ver.  6),  therefore  work  with  Him  m  destroying 
His  enemies  and  fulfilling  His  purpose.  God's  purpose  does  not  interfere  with 
our  responsibility,  duty,  and  use  of  means. 

III.  The  design  of  the  choice.  The  motives  which  led  to  the  election  and 
redemption  of  Israel  were  beneficial  to  themselves  and  illustrative  of  God's 
wisdom  and  glory.  They  were  chosen  to  be  holy  and  could  only  fulfil_  their 
mission  by  obedience  to  God.  External  separation  must  lead  to  spiritual 
devotion.  They  were  made  the  depositories  of  God's  will.  In  tiieir  sacred  rites 
and  institutions,  in  their  selection  and  history,  God  displayed  His  grace  and 
prepared  the  world  for  His  truth.  "  Neither  the  Egyptians,  with  all  their 
wisdom,"  says  Tholuck,  "nor  the  imaginative  Indians,  nor  the  vain  and 
speculative  Greeks,  nor  the  haughty  Romans  could  have  received  a  revelation, 
or  have  been  employed  in  this  work  without  marring  it."  "The  Lord  hath 
chosen  Jacob  unto  himself,  and  Israel  for  His  peculiar  treasure." 


Lessons  from  the  Past. —  Vei-ses  8-11. 

Israel  were  constantly  reminded  of  the  wonders  of  God  in  the  past  deeds  to 
which  they  owed  their  national  existence,  and  which  were  fitted  as  distinct 
manifestations  of  love  to  impress  their  minds  and  incite  to  obedience.  Solemn 
are  the  lessons  taught  by  their  history.  We  may  live  in  the  past  and  not  only 
discern  the  mind  of  the  philosopher,  historian,  and  politician,  but  the  mind  of 
God. 

I.  The  Grace  of  God  to  distinguish  men.  Israel  were  distinguished  and  blessed 
above  others  by  divine  love.  Privileges  and  personal  gifts,  honours  and  distinc- 
tions are  to  be  traced  to  soverign  grace  and  not  human  merit.  "  For  who 
maketli  thee  to  differ  (distinguisheth  thee)  (1  Cor.  iv.  1)  "  By  the  grace  of  God 
I  am  what  I  am." 

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CHAP.  VII,  HOMILETIC  COMMENTARY:  DEUTERONOMY. 


II.  The  Power  of  God  to  deliver  men.  "  Redeemed  you  out  of  the  house 
of  bondmeu."  Israel  were  set  free,  guided  and  settled  ia  the  laud,  by  a  strong 
hand.  This  hand  is  not  shortened,  but  delivers  in  sickness,  dangers  and  trouble. 
No  enemy,  bondage,  or  chains,  can  retain  God's  people.  "  Who  delivered  us 
from  so  great  a  death  and  doth  deliver ;  ia  whom  we  trust  that  He  will  yet 
deliver." 

III.  The  faithfulness  of  God  to  encourage  men.  "  Because  he  would  keep 
the  oath  which  he  had  sworn."  God  will  never  disregard  or  forget  His  word. 
The  promise  may  be  set  at  naught,  fulfilment  long  delayed,  and  His  people 
severely  tried ;  but  the  oath  is  taken  and  will  be  verified.  He  is  the  God  of 
Amen,  and  we  may  ever  trust  Him.  His  veracity  is  written  in  miracle,  tender 
forbearance,  and  covenant  mercy.  "  God  is  not  a  man  that  He  should  lie  ; 
neither  the  Son  of  Man  that  He  should  repent"  (Num.  xxiii.  19  ;  1  Sam.  xv. 
29  ;  2  Tim.  ii.  13.) 

IV.  The  providence  of  God  to  warn  men.  Providence  is  the  school  of  life  in 
which  we  discern  God  and  His  purpose.  Its  relations  to  men  are  personal,  and 
its  lessons  various.  We  have — 1.  A  lesson  q/  inercy.  "  He  keeps  covenant  and 
mercy  with  them  that  love  Him."  God's  mercy  infinitely  transcends  His 
righteous  anger,  and  is  sho\vn  to  "  a  thousand  generations."  To  enjoy  this 
mercy  we  must  love  God  and  "  keep  his  commandments."  2.  A  lesson  of  justice. 
"Repayeth  them  that  hate  Him."  There  is  repajonent  or  retribution  in  the 
government  of  God.  The  sinner  cannot  escape  justice  and  sin  go  unpunished. 
This  repayment  is  {a)  personal  "  to  his  face."  The  sinner  himself  will  see  and 
feel  that  he  is  smitten  of  God  (Job  xxxiv.  11).  "  I  am  visited  of  God,"  cried 
a  dying  man.  {h)  Open  "  to  his  face,"  may  mean  openly,  manifestly,  discerned 
by  others  to  warn  them,  (c)  Sudden.  "  He  will  not  be  slack."  Delay  is  not 
forgetfulness  or  winking  at  sin,  but  given  to  induce  repentance,  (d)  Severe  "  to 
destroy."  God's  ])atience  may  be  provoked,  the  day  of  grace  may  be  lost,  and 
vengeance  may  fall  upon  men  suddenly,  and  that  without  remedy.  3.  A  lesson 
of  instruction.  "  Thou  slialt  therefore  keep  the  commandments."  If  God  thus 
deals  with  men,  rewards  them  according  to  their  works,  take  heed,  be  warned 
against  rebellion  and  apostacy,  and  keep  "  His  statutes."  "  Behold  the  goodness 
and  severity  of  God  ;  on  them  which  fell,  severity  ;  but  toward  thee,  goodness, 
if  thou  continue  in  His  goodness  ;  otherwise  thou  also  shalt  be  cut  off." 

"  For  human  weal,  heaven  husbands  all  events." — Youvg. 


HOMILETIC  HINTS  AND  SUGGESTIONS. 

Vers.  1,  2.  Gainiiig  the  inheritance,  struction.  1.  The  people  destroyed  ; 
1.  By  Divine  guidance.  "  The  Lord  an  act  which  can  only  be  reconciled 
thy  God  shall  bring  thee  into  the  land."  with  the  Divine  character,  except  on 
All  iidieritance,  honour  and  position  the  assumption,  that  the  gross  idolatry 
through  God's  blessing.  2.  By  earnest  andenormouswickednessof  the  Canaan- 
co-operation  with  God.  Israel  must  ites  left  no  hope  of  repentance  and 
follow,  "  thou  goest ; "  must  fight,  amendment.  2.  The  monuments  of 
"  cast  out."  Then  God  would  deliver  idolatry  destroyed.  The  Gods  were 
them,  and  "  they  would  utterly  destroy  deemetl  to  be  vanquished  with  the 
them."  We  must  work  with  God  to  people  whom  they  could  no  longer  de- 
enter  any  position  and  succeed  in  any  fend.  There  must  be  no  rival  with 
pursuit.  Godintheliunianheart,inthe  Christian 

church,  or  in  the  world.     All  must  be 

Vers.  2-5.    Israel  ministers  of  de-  consecrated  to  Him. 
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EOMILETIC  COMMENTARY:  DEUTERONOMY. 


Vers.    4-6.     Divine    reasons    for  Amen,  the  faithful  and  true  witness " 

severity.     1.  Human  wickedness.    Ca-  (Rev  iii.  14)  that  "  will  not  suffer  His 

naanites  had  filled  up  the  measure  of  faithfulness  to  fail,  nor  alter  the  thing 

their  iniquity.      2.  The  good  of  His  thatisgoneoutof  Hislips"  (Ps.  Ixxxix. 

people.     Preserving  their  existence,  by  33),     all    His    precepts,    predictions, 

keeping  them  from  danger  ;  maintain-  promises,  menaces,  being  the  issue  of  a 

ing  their  holy  character  and  position  most  faithful  and  righteous  will,  void 

by  removing  snares  to  evil.  of  the  least  insincerity  or  falsehood 

(1   Kings  viii.    24).       Neither    could 

Vers.  6-8.     A  special  people.    1.  In  any  day  or  age  produce  one  instance  to 

the  impress  of  their  character.  "  Thou  the  contrary. — Trapp. 
art  an  holy  people."     2.  In  the  privi- 
leges which  they  possessed.     To  whom         Vers.  7-11.  Important  truths.  Elec- 

pertaineth  the  adoption,"  etc.  (Rom.  ix.  tion  (ver.   7).     Redemption  (ver.    8). 

iv).     3.  In  the  prodigies  by  wliich  they  Grace  (ver.  9).   Justice  (ver.  11).    Law 

were  defended.     What  safeguards  and  (ver.  11).  God  revealed  indeeds.  Deeds 

helps  from  God  ?  of  wonder  (ver.  8).    Deedsoflove(ver.  7). 

Deeds  offaithfulness  and  mercy  (ver.  9), 

Ver.  9.     The  faithful   God.     The  and  deeds  of  righteousness  (ver.  10). 
God  of  Amen  (Ps.    xxxi.  6).     "The 


The  Blessings  of  Obedience. —  Verses  12-16. 

As  there  was  retribution  for  disobedience,  so  there  would  be  rewards  for 
obedience.  Israel  was  God's  servant,  and  must  render  to  their  Ruler  His  just 
rights.  "If  ye  hearken  to  these  judgments."  If  they  would  observe  and  keep 
them,  great  would  be  their  prosperity,  temporally  and  spiritually. 

I.  The  source  of  these  blessings.  "  He  will  love  thee  and  bless  thee." 
Love  is  first,  and  love  is  last.  God  begins  in  love  to  us,  and  we  should  return 
love  and  obedience  to  Him  (1  John  iv.  10 ;  John  xiv.  21.).  In  mercy  "He 
sware  unto  thy  fathers,"  and  in  mercy  he  kept  the  oath.  Change  is  impossible 
with  Him,  and  fail  He  never  can.  History  testifies  to  God's  love.  His  purpose 
to  bless  in  Clu'ist,  like  a  thread  of  gold,  runs  through  all  ages. 

II.  The  extent  of  these  blessings.  Prosperity  would  abound  in  all  depart- 
ments of  personal,  domestic,  and  religious  life.  1.  Temporal  prosperity  would 
he  abundant.  This  is  an  object  of  legitimate  desire,  and  held  out  as  the  promise 
of  loyal  obedience,  (a)  Freedom  from  personal  sickness.  "  The  Lord  will  take 
away  from  thee  all  sickness"  (ver.  15).  Sickness  often  results  from  sin,  and  might 
be  overcome  or  prevented  by  a  sober,  godly  life.  Plagues  and  pestilence  are 
Divine  scourges  for  neglect  of  natural  and  spiritual  laws.  If  Israel  would  walk 
in  God's  ways.  He  would  miraculously  preserve  them.  The  special  "  diseases  of 
Egypt,"  which,  notwithstanding  its  even  temperature  and  mildness,  are  indigenous 
and  malignant,  would  not  touch  them.  Let  us  thank  God  for  healthy  climate, 
but  remember  that  only  regard  for  physical  and  moral  law  will  give  health  and 
happiness,  (b)  Increase  of  womb.  "  He  will  also  bless  the  fruit  of  thy  womb  " 
(ver.  13).  God  would  remember  His  promise  to  multiply  them  as  the  stars_  of 
heaven  and  the  sand  of  the  sea.  (c)  Increase  of  cattle  (ver.  13).  Nothing 
should  be  barren  among  them  (ver.  14).  Abortions,  untimely  births  and 
barrenness  in  excess  were  considered  signs  of  God's  anger,  and  special  sacrifices 
were  off'ered  to  prevent  them,  yd)  Increase  of  fruit.  _  Land  would  yield  its 
increase.  Corn  and  wine  would  be  plentiful  {cf  Lev.  xxvi.  3-5,  9,  10  ;  Ex.  xxiii. 
25,  26  ;  Ps.  cvii.  38).     2.  Spiritual  prosperity  would  be  great.    "Thou  shalt  be 

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HOMILETIC  COMMENTARY :   DEUTERONOMY. 


blessed  above  all  people"  (ver.  14).  The  mercy  of  ver.  12  means  special  favour. 
Whatever  results  from  natural  laws  is  bestowed  by  the  Lawj^iver.  The  blessings 
of  bodily  health,  family  increase,  fruitful  lands,  and  productive  flocks,  are  modes 
of  displaying  God's  goodness,  and  should  prompt  to  faithful  service.  "  The 
blessing  of  the  Lord,  it  maketh  rich,  and  He  addeth  uo  sorrow  with  it." 

III.  The  conditions  on  which  these  blessings  are  given.  "  If  ye  hearken 
to  these  judgments"  (ver.  12).  What  a  frail,  feeble,  and  uncertain  condition  ! 
some  would  say.  But  such  are  the  terms  of  an  all-wise  God.  He  is  faithful — 
can  we  be  ?  Not  of  ourselves,  only  by  his  grace  and  good  spirit.  If  Canaan 
had  depended  on  the  merit  and  valour  of  Israel,  they  could  not  have  entered  it. 
They  obeyed  God  and  gained  the  laud.  We  cannot  secure  heaven  and  Divine 
favour,  only  by  faith  in  Christ  and  obedience  to  His  word.  "  That  the 
righteousness  of  the  law  might  be  fulfilled  in  us,  who  walk  not  after  the  flesh, 
but  after  the  spirit." 


Encouragement  in  Duty. —  Verses  16-21. 

With  the  thought  that  Israel  would  be  strong  and  vigorous,  by  obedience  to 
God,  "  Moses  reverts  with  emphasis  to  the  command  to  root  out  the  Canaanites 
without  reserve,  and  not  to  serve  their  gods,  because  they  would  be  a  snare  to 
them  {cf.  Ex.  x.  7)  ;  and  then  in  vers.  17-26  he  carries  out  still  further  the 
promise  in  Ex.  xxiii.  27-30,  of  the  successful  subjugation  of  the  people  through 
the  assistance  of  the  Lord,  and  sweeps  away  all  the  objections  that  a  weak  faith 
might  raise  to  the  execution  of  the  divine  command." — Keil. 

I  The  enforcement  of  duty.  "  Thou  slialt  consume  all  the  people,"  ver.  16. 
They  were  utterly  to  extirpate  them  from  the  land,  without  the  least  pity  for 
their  persons  or  regard  to  their  religion.  We  are  not  to  consult  our  feelings  but 
our  duty  ;  not  to  wait  for  more  knowledge  but  to  act  on  what  we  have.  "  To 
wait  for  God's  performance,"  says  Bishop  Hall,  "  and  do  nothing,  is  to  abuse 
that  Divine  Providence  which  will  always  so  work  as  not  to  allow  us  to  remain 
in  activity." 

II.  Fear  in  undertaking  duty.  "  Thou  shalt  not  be  afraid  of  them  (ver.  18). 
When  God  commands  we  hesitate,  excuse  or  delay.  "  Sloth  in  conclusion 
proves  laborious,"  says  Bacon.  Fear  springs. — 1.  From  overpoioering  numbers. 
"  These  nations  are  more  than  I."  Seven  nations  to  supplant.  "  How  can  I 
dispossess  them  ? "  When  we  look  at  self  and  forget  God  we  magnify  dangers. 
"  Tlie  soldier  wastes  his  strength  who  fights  with  shadows."  "  Fear  not,  for 
they  that  be  with  us  are  more  than  they  that  be  with  them."  2.  Fro7)i 
weakness  of  heart.  "  If  thou  say  in  tliine  heart."  If  the  heart  gives  way, 
all  strength  is  gone  physically  and  spiritually.  Weapons  and  numbers  avail 
not  without  heart.  If  we  forget  God  we  shall  lose  courage  and  be  afraid. 
"  I  will  send  a  faintness  into  their  hearts,  and  the  sound  of  a  shaken  leaf 
shall  chase  them  "  (Lev.  xxvi.  27-36.)  3.  From  lack  of  faith  in  God.  God 
will  help  and  maintain  the  right;  why  fear?"  Trust  in  Him,  and  His 
strength  becomes  yours.     "  All  things  are  possible  to  him  that  believes." 


"  Our  doubts  are  traitors  ; 
And  make  us  lose  the  good  we  oft  might  win, 
By  fearing  to  attempt  it." — ShakMpeare. 

III.  Seasons  for  encouragement  in  the  performance  of  duty.    The  Bible 
seeks  to  impress  the  minds  of  God's   people  most  strongly  with  a  sense  of 
boldness,  faith  and  courage.     God  prepares  them  for  meeting  and  overcoming 
150 


HOMILETIC  COMMENTARY:  DEUTERONOMY. 


anticipated  evils.  Many  are  the  motives  to  drive  away  fear.  1.  The  exploits  of 
God  ill  the  past.  Remember,  and  "  well  remember,  what  the  Lord  thy  God  did 
unto  Pharaoh  "  (ver.  18).  The  sublime  deeds  of  Jehovah,  the  gi-andeurs  of 
history  must  never,  whatever  else  may  be  forgotten.  What  God  has  done  he 
can  do  again.  He  can  never  change.  Omnipotence  is  never  exhausted.  It  is 
no  strange  thing  for  God  to  do  wonders.  He  has  always  done  them,  hence 
ground  for  confidence.  "  So  shall  the  Lord  thy  God  do  unto  all  the  people  of 
whom  thou  art  afraid."  2.  The  help  of  God  in  the  present.  "Tlie  Lord  thy 
God  is  among  you."  Faith  can  discover  an  invisible  helper  more  than  a  match 
for  all  against  us.  "  How  many  do  you  count  me  to  be  ? "  said  an  ancient  general 
to  his  soldiers,  despondingly  asking,  "  How  many  are  coming  against  us  ?  "  "A 
mighty  God  and  terrible."  3.  The  j^rovidence  of  God  in  their  favour.  Napoleon 
said  providence  was  with  the  strongest  battalion,  but  "  God  and  one  man  are  in 
the  majority  "  very  often.  Israel  were  the  fewest,  yet  had  to  destroy  the  strongest 
peoples,  (a.)  God  would  he  for  Israel,  hut  against  their  foes  (ver.  15).  Not 
one  could  stand  their  onslaught.  The  Lord  delivered  all  their  enemies  into  their 
hand."  {h)  The  hornet  was  their  ally.  "  Thy  God  will  send  the  hornet  among 
them"  (ver.  20),  God  musters  many  forces  for  his  work.  Locusts,  flies,  and 
hornets,  are  no  insignificant  helpers  in  the  ranks  of  Jehovah.  Insects  have 
swarmed  and  swept  mighty  armies  before  them.  Thus  does  God  encourage. 
Wonders  in  the  past  and  promises  for  the  present ;  creatures  great  and  little 
prove  divine  power  to  conquer.  This  energy  the  Gospel  contains  to-day.  Banish 
guilty  fears,  sloth  and  forgetfidness  of  God.  "  Hereby  ye  shall  know  that  the 
living  God  is  among  you." 

The  Almighty  Helper. —  Verse  21. 

This  description  of  God  is  a  terror  to  sinners,  but  an  encouragement  to 
Christians.  His  mighty  presence  is — 1.  Unmerited.  The  aid  we  get  from 
earthly  friends  is  often  a  reciprocity  of  kindness — a  discharge  of  obligation. 
But  our  goodness  extends  not  to  God.  We  have  done  nothing  to  deserve  help. 
2,  Unexpected.  In  most  extreme  danger  and  when  most  unlikely,  comes  deli- 
verance. "  Man's  extremity  is  God's  opportunity."  The  place  of  fear  and 
sorrow,  becomes  one  of  joy  and  triumph.  3.  Singular.  God's  methods  are 
peculiar  to  himself.  Events  which  appear  to  combine  to  work  our  ruin,  bring 
our  salvation.  In  the  deliverance  from  Egypt  and  the  conquest  of  Canaan  God 
was  terrible  to  his  enemies.  4.  Timely.  We  think  He  has  forgotten  or  for- 
saken us  if  He  appears  not  when  we  wish.  But  He  knows  better  than  we  do 
when  it  is  time  for  Him  to  work.  "  Too  late,"  can  never  be  said  of  His  mercy 
"A  very  present  help  in  trouble."  5.  All-sufficient.  Earthly  friends  fail. 
God  is  always  among  us,  "  a  mighty  God  and  terrible."  He  conquers  most 
formidable  foes,  rescues  from  the  greatest  dangers."  "  The  Lord  your  God  is  a 
God  of  gods  and  Lord  of  lords,  a  great  God,  a  mighty  and  terrible." 


EOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.  12.     1.   The  command.     Judg-  learn,"  says  T.  Watson.     2.   The  pro- 

ments    possessed,    heard,    and    kept.  mise.     "  If "  we  do  our  part  God  will 

The  word  must  be  known  and  prac-  do  His.  Blessings  seem  to  be  suspended 

tised.     "  If  a  scholar  have  his  rules  on  our  obedience.     "  Prove  me  here- 


laid  before  him,  and  he  forget  them  as     with." 
fast  as  he  read  them,  he  will  never 


151 


HOMILETIO  COMMENTARY:   DEUTERONOMY. 


Ver.  13.  Triple  blessings.  "Love 
thee,  bless  thee,  and  multiply  thee." 

Vers,  13, 14.  Religion  and  Material 
Prosperity.  1.  An  indication  of  its 
nature  (Matt.  vi.  33  ;  1  Tim.  iv.  8.) 

2.  An  argument  for  its  reception  (Deut. 
xxviii.  5-8.)  3.  A  proof  of  wisdom 
and  goodness  in  its  author. 

Ver.  16.  Extirpation.  1.  Com- 
manded and  can  be  done.  2.  Needful 
and  must  be  done,  to  secure  their  own 
safety,  religion,  and  the  favour  of  God, 

3.  If  left  undone,  "  that  will  be  a 
snare  to  thee," 

Vers,  17-19,  Antici2Jated  fears. 
1,  Natural.  How  apt  to  meet 
troubles  before  they  come  !  What  shall 
I  do  ? "  "  How  can  I  get  through  ? " 
and  "  what  will  become  of  me  ?  "  are 
common  questions,  2.  Weakening. 
Nothing  more  disheartens  than  looking 
within  ourselves,  and  measuring  God 
by  ourselves,  "  Wonderful  is  the  case 
of  boldness  in  civil  business.  What 
first  ?    boldness.      What    second   and 

third?  boldness "(i?acow)-  3.  Ground- 
less. "  God  sometimes  seems  to  say  to 
us,"  says  Cecil,  "  if  within  and  with- 
out, you  have  ever  so  much  cause  for 
despondency,  yet  do  not  limit  Me." 
"  With  us  is  the  Lord  our  God  to  help 
us,  and  to  fight  our  battles," 


Vers.  18,  19.  Remember.  A  good 
memory  is  very  helpful  and  useful.  1,  It 
is  a  great  means  of  knowledge,  for  what 
signifies  your  reading  or  hearing,  if 
you  remember  nothing.  2.  It  is  a  means 
oi  faith  (1  Cor.  xv.  2.)  3.  It  is  a  means 
of  comfort.  If  a  poor  Christian  in  dis- 
tress could  remember  God's  promises 
they  would  inspire  him  with  new  life  ; 
but  when  they  are  forgotten,  his  spirits 
sink.    4.  It  is  a  means  of  thankfulness. 

5,  Itisameansof^o/?^;  for  "experience 
worketh  hope  "  (Rom.  v.  4),  and  the 
memory  is  the  storehouse  of  experience. 

6.  It  is  a  means  of  repentance  ;  for  how 
can  we  repent  or  mourn  for  what  we  have 
forgotten  ?  7.  It  is  a  means  of  usefulness 
When  one  spark  of  grace  is  truly  kind- 
led in  the  heart,  it  will  quickly  endea- 
vour to  heat  others  also, — R.  Steele. 

Ver.  21.  ThyGod.  Jehovah,  maker  of 
worlds,  but  the  God  only  of  His  people. 
Thy  God  by  purpose,  covenant,  promise, 
and  performance.  Among  you  the 
centre  of  all  knowledge,  trust,  devotion 
and  help.  He  sees  and  sustains,  defends 
and  comforts.  Let  us  extol  his  power 
by  which  He  works  deliverance  !  "  The 
Lord  thy  God  in  the  midst  of  thee  is 
mighty."  God's  ptresence  and  power, 
1.  A  source  of  hope  in  fear,  2,  Of 
help  in  weakness.  3.  Of  guidance  in 
perplexity.     4.  Of  triumph  in  conflict. 


The  Conquest  oe  Canaan. —  Verses  16-24. 

_  The  land  was  to  be  taken  and  the  kings  utterly  destroyed.     But  the  specific 
aid  and  the  specific  method  are  described — 

I.  The  conquest  was  most  difficult.  So  difficult  that  Israel  thought  they 
could  not  accomplish  it.  They  were  few,  their  enemies  many  ;  they  were  strangers 
to  the  country  ;  the  Canaanites  knew  every  field  of  it ;  they  were  unskilled  in 
the  art  and  \vithout  much  experience  in  the  practice  of  war.  "  These  nations 
are  mightier  than  I ;  how  can  /  dispossess  them  ?  "  We  cannot,  but  God  never 
sends  us  on  warfare  at  our  o^vn  charge.  To  be  valourous  soldiers  we  must  banish 
distrust, 

II.  The  conquest  was  supernaturally  gained.  God  had  helped  them  in  every 
case  and  thus  far  brought  them  safely.  He  could  yet  display  all  mighty  power 
and  work  "signs  and  wonders."  His  presence  and  providence  are  with  us,  if  we 
only  obey  and  work  with  Him."  Thy  God  shall  deliver  them  unto  thee,  and 
shall  destroy  them  with  a  mighty  destruction  (ver.  23). 

152 


HOMILETIC  COMMENTARY :  DEUTERONOMY. 


III.  The  conquest  was  gradual.  "  Little  by  little  ;  thou  mayest  not  consume 
them  at  once."  1.  This  was  an  evidence  of  kindness  to  Israel.  Wild  animals 
might  increase  too  much  if  the  land  was  suddenly  depopulated  and  become  a 
source  of  danger  and  trouble  to  Israel  "  lest  the  beasts  of  the  field  increase  upon 
thee."  2.  This  is  a  law  of  Divine  grace.  "  Little  by  little  "  do  we  conquer  sin 
and  self,  the  world  and  its  temptations.  Little  by  little  do  we  gain  men  for 
Christ  and  succeed  in  Christian  effort.  3.  This  is  a  law  of  God's  providence. 
Great  undertakings  demand  patient  thought;  are  frequently  interrupted  and 
only  succeed  by  gradual  progress  and  successive  order.  Thus  does  God  teach 
"  line  upon  line,  line  upon  line,  precept  upon  precept,  precept  upon  precept, 
here  a  little  and  there  a  little. 


God's  People  Invincible. —  Verses  23,  24. 

God  had  shown  that  Israel  had  no  need  to  be  afraid.  He  would  help  by  His 
presence,  power,  and  providence,  until  all  left  and  hidden  would  be_  destroyed. 
To  inspire  them  with  courage,  the  promise  is  repeated  and  success  is  pledged. 
If  they  will  only  obey  they  wiU  conquer.     God's  people  are  invincible. 

I.  On  account  of  the  warfare  in  which  they  are  engaged.  Israel's  mission 
seemed  cruel,  but  it  was  the  cause  of  God  and  for  the  welfare  of  humanity. 
"A  good  cause  gives  a  stout  heart."  Christian  warfare  is  a  Divine  cause. 
"  Fight  the  good  fight  of  faith." 

"  Virtue  is  bold,  and  goodness  never  fearful." — Shakespeare. 

II.  On  account  of  the  enthusiasm  which  inspires  them.  "  There  shall  no 
man  be  able  to  stand  before  thee."  Cromwell's  Ironsides  fought  for  liberty, 
truth,  and  God.  God  would  inspire  His  people  with  wonderful  courage,  so  that 
they  would  not  only  pursue  but  overcome.  A  handful  would  be  more  than  a 
match  for  a  regiment.  Five  of  you  shall  chase  an  hundred,"  etc.  (Lev.  xxvii. 
7,8.) 

III.  On  account  of  the  leader  who  commands  them.  Great  generals  make 
good  soldiers.  Caesar  often  restored  his  rebellious  army  to  obedience,  made 
them  attached  to  his  person  and  devoted  to  his  cause.  Christ,  "  the  Captain  of 
our  salvation  "  is  merciful,  mighty  and  victorious,  never  lost,  and  never  will  lose 
a  battle.  "If  God  be  for  us  who  can  be  against  us"  (Rom.  viii.  31.  37  ; 
Isa.  xli,  11). 

The  Cursed  Thing. —  Verses  26,  26. 

The  idols  of  Canaan  were  devoted  to  destruction,  under  the  curse  of  God  and 
if  preserved  they  might  entice  to  sins,  therefore,  Israel  were  to  destroy  them  by 
fire  with  their  ornaments  and  supports. 

I.  Idolatry  is  a  cursed  thing.  The  worship  of  gods  and  the  worship  of  gold  ; 
all  superstitions  and  sins  are  abominable  things  which  the  Lord  hates. 

II.  This  cursed  thing  may  become  a  snare.  "  Lest  thou  be  snared  therein." 
1.  By  gratifying  covetousness.  "  Thou  shalt  not  desire  the  silver  or  the  gold  that 
is  on  them."  God  may  be  served  from  motires  of  gain.  Gold  and  silver  may 
tempt  and  covetous  lusts  may  endanger  the  soul.  2.  By  transforming  character 
like  itself    Man  becomes  like  the  object  he  loves.     The  love  of  the  world  will 

153 


HOMILETIC  COMMENTARY:  DEUTERONOMY. 


make  us  worldly ;  the  love  of  money  will  make  us  avaricious.  Sin  in  its  gilded 
and  attractive  forms  must  be  utterly  detested,  for  loving  begets  likeness.  3. 
By  bringing  u?ider  the  curse  of  God.  Achan  "  took  of  the  accursed  thing  ;  and 
the  anger  of  the  Lord  was  kindled  against  the  children  of  Israel "  (Josh.  vii. 
1-21 ;  vi.  17,  18  ;  Jud.  viii.  27.)  We  cannot  use  for  our  good  what  God  has  put 
under  anathema. 

III.  This  snare  it  is  our  duty  to  remove.  "  Thou  shalt  utterly  abhor  it." 
We  are  to  hate  what  God  hates  and  forsake  what  he  forbids.  1.  We  are  not  to 
desire  but  to  detest  it.  2.  Not  to  bring  it  into  the  house  but  burn  it  in  the 
fire.  Thus  are  we  not  only  to  oppose,  but  detest  and  destroy  all  idolatry  and 
wickedness.  The  worship  of  man  or  reason,  of  art  or  mammon  must  find  no 
place  in  our  hearts  and  homes.  We  must  avoid  the  very  appearance  of  evil. 
Our  service  must  be  disinterested  and  holy.  "  There  shall  cleave  nought  of  the 
cursed  thing  to  thine  hand." 


HOMILETIC  HINTS  AND  SUGGESTIONS. 


Vers, 
dieted. 

mighty  destruction. 
Destruction     severe 
Name    destroyed, 
choose,"      says 
"  whether   thou 


23,  24.     Great  reverses  pre- 

Delivered.     Destroyed  with  a 

Kings  destroyed. 

and     universal. 

"  Thou    may  est 

Bishop     Pilkington, 

wilt   be  remembered 


to  thy  praise  or  to  thy  shame." 
name  of  the  wicked  shall  rot " 

7). 


"  The 
(Prov. 


X. 


Ver.  25.  Snared.  As  the  fowler 
catcheth  birds,  and  the  hunter  wild 
beasts  in  their  snares  and  traps,  so 
shall  these  Canaanites  catch  you  by 
their  familiarity  and  commerce,  and 
draw  you  to  participate  in  their  sins 
and  plagues. — I'rapp. 


Vers.  25,  26.  Images  burned,  and 
nothing  kept.     1.  To  satisfy  curiosity. 

2.  To  excite  pity,  3.  To  gratify  lust. 
4.  To  lead  astray. 

Idol  gods.  Made  (images  graven), 
adorned  (gold  and  silver  on  them), 
upheld  (in  the  house),  cursed  and 
uprooted.  Feeling  towards  them. 
Utterly  detest — utterly  abhor — destroy 
and  burn.  Learn — 1.  That  God  will 
not  accept  divided  worship.  2.  That 
in  mixing  with  the  world  we  are  in 
danger  of  being  estranged  from  God. 

3.  That  when  estranged  from  God,  and 
brought  under  his  curse,  the  punish- 
ment will  be  severe. 


ILLUSTRATIONS  TO  CHAPTER  VII. 


Vers.  1-5.  No  covenant  with  them. 
Court  not  the  society  of  worldly 
persons,  but  "  come  out  from  among 
them  and  be  separate."  If  duty  calls 
us  there,  be  with  them  as  physicians, 
not  companions ;  as  monitors,  not 
friends  ;  walk  as  among  snares,  and  as 
Cecil  advises,  "  transact  business  with 
them  like  a  person  in  a  shower  of  rain, 
staying  no  longer  than  is  indispensably 
necessary." 

Vers.   6-8.      Chosen    thee.       That 
separation  from  other  nations  in  which 
the    holiness    of  the    Jewish    nation 
154 


chiefly  consisted  (Ex,  xix.  5,  6 ; 
Num.  xxiii.  9  ;  Dent.  xxvi.  18,  19) 
was  not  spiritual,  resulting  from 
rectitude  of  heart  and  a  correspondent 
deportment,  but  merely  external, 
derived  from  certain  sacred  rites  and 
ceremonies,  different  from  or  opposite 
to  those  from  other  nations.  The 
glory  of  the  Divine  wisdom,  no  less 
than  of  Divine  goodness  and  grace, 
was  manifested  in  the  choice  of  the 
Israelites  for  the  important  purposes 
contemplated  by  their  separation. 
(Jamieson).  Judaism  was  amonst  the 
idolatrous  nations  of  antiquity  like  an 


HOMILETIO  COMMENTARY:  DEUTERONOMY. 


oasis  in  a  desert,  clearly  defined  and 
isolated  ;  separated  and  enclosed  by  a 
rigid  moral  and  ceremonial  law. — 
Schaff. 

Vers.  8-11.  Covenant  and  mercy. 
The  Jewishsclieme  proceeded  on  exactly 
the  same  principles  as  the  general 
system  of  Divine  government  over  the 
world,  with  this  difference  ;  that  the 
Supreme  Jehovah,  the  Immediate  Sove- 
reign as  well  as  tutelary  God  of  the 
Hebrew  nation,  undertook  to  dispense 
this  as  well  as  every  other  species  of 
reward  and  punishment,  by  an  imme- 
diate and  extraordinary  provision,  in 
which  justice  should  be  tempered  with 
abundant  mercy,  confining  the  provi- 
dential and  temporal  punishment  for 
the  parent's  crimes  (as  in  the  captiv- 
ity) to  the  third  QXiA  fourth  ge,\\er2ii\oyx  ; 
while  it  encouraged  virtue  and  piety, 
by  the  assurance  of  a  reward,  similar 
in  kind,  but  infinitely  superior  in  degi'ee, 
and  which  under  the  common  course 
of  events  could  not  be  hoped  for  ; 
promising  to  extend  the  blessings  of 
parental  faith  and  obedience  (as  in 
the  case  of  Abraham),  to  the  thousandth 
generation  of  those  who  loved  God. — 
Graves  on  Pent). 

Vers.  12-1 6.'  Bless  thee.  Prosperity 
is  the  blessing  of  the  Old  Testament ; 
adversity  is  the  blessing  of  the  new 
(Bacon).  In  the  day  of  good  be  thou 
in  good.  When  God  gives  thee  pros- 
perity, do  thou  enjoy  it  with  a  cheerful 
and  thankful  heart  {Bp.  Reynolds). 
God's  blessing  upon  our  hearts,  families 
and  churches. 

"  My  stock  lies  dead,  and  no  increase 
Doth  my  dull  husbandry  improve  ; 
0  let  thy  graces  without  cease 
Drop  from  above." 

From  Simrgeon. 

Ver.  17-22.  Afraid.  Ills  that 
never  happened  have  mostly  made  men 
wetched,  (Tupper.)  1.  Most  of  our 
difficulties  arise  from  discussing  what 
belongs  to  God.     2.  God    does    not 


reason  with  us,  but  replies  to  our 
suspicions  reasoning  by  displaying 
anew  the  love  of  His  heart  and  the 
power  of  His  arm,  {Bonar). 

Ver.  21.  With  thee.  When  the 
Crusaders  encamped  before  Jerusalem, 
a  terrible  struggle  ensued.  The  Saracens 
possessed  the  city,  bore  down  upon 
them  in  countless  numbers,  and  it  seem 
as  if  the  Christian  army  would  lose  the 
battle.  All  at  once,  we  are  told  that 
a  joyful  cry  rang  through  the  ranks  of 
the  crusaders.  "  St.  James  is  with  us  ! 
He  fights  on  our  side."  "  In  the  ex- 
citement of  the  conflict,  some  of  them 
fancied  they  saw  the  apostle  in  the 
clouds  advancing  to  help  them.  It  gave 
them  new  courage.  They  rushed 
forward  with  energy  which  could  not 
be  withstood  and  the  battle  was  won. 

Ver.  22.  Little  and  little.  Birds 
build  nests  straw  by  straw.  "Euripides 
the  Greek  tragedian,  was  very  slow  in 
composing  his  excellent  dramas.  One 
day  a  poetaster  met  him  and  began  to 
rally  him  on  his  tardiness,  adding  that 
he  himself  had  written  100  verses  in 
three  days,  while  Euripides  had  only 
written  three.  "Ah  (said  Euripides) 
but  there  is  this  difference,  your  300 
verses  perish  in  three  days,  while  my 
three  will  survive  300  years."  [Breiver.) 

Vers.  23-24.  No  man  able  to  stand 
before  thee.  Luther's  song  of  confidence 
"  God  is  our  refuge  and  strength." 
Let  God  be  thy  love  and  thy  fear,  and 
He  will  be  also  thy  refuge.  "The 
firmest  thing  in  this  lower  world  is  a 
believing  soul."  (Leighton).  When 
Luther  was  going  into  the  presence  of 
Cardinal  Cajetan,  to  answer  for  his 
heretical  opinions,  one  of  the  Cardinal's 
underlings,  insultingly  asked  him  where 
he  would  find  a  shelter,  if  his  patron, 
the  Elector  of  Saxony,  should  desert 
him  ?  "  Under  the  shield  of  heaven," 
was  the  bold  reply. 


155 


nOMILETIO  COMMENTARY:  DEUTERONOMY. 


CHAPTER  VIII. 

Critical  Notes. — In  addition  to  the  danger  of  being  ensnared  by  idolatry,  after  their 
settlement  in  Canaan,  Israel  might  fall  into  pride  and  forget  God  in  the  enjoyment  of  its 
products.  To  guard  against  this,  Moses  reviews  the  past  and  indicates  the  Divine  purpose  in 
the  40  years'  wanderings. 

1.  Renewed  admonition  to  keep  the  law. 

2.  Eememher  that  God's  designs  may  be  realised  and  right  effects  produced  (chap.  xiii.  3  ; 
2  Chron.  xxxii.  31).  Humble,  i.e.,  to  bring  them  by  means  of  distress  and  privations  to  depend 
upon  God.      Prove,  i.e.,  to  test  in  positions  which  would  reveal  their  thoughts  and  hearts. 

3.  Manna  (Ex.  xvi.  14,  15),  previously  unknown  to  them  and  their  fathers  ;  not  only  to 
sustain  natural  life,  but  to  show  that  man  lives  not  by  iread  only,  but  by  every  loord,  lit.,  every 
outgoing  of  the  mouth  of  the  Lord  ;  not  by  material  bread,  but  by  the  fulfilment  of  God's  will 
(cf.  Mat.  iv.  4).     God  sustains  life  by  extraordinary  as  well  as  ordinary  means. 

4.  God  provided  for  clothing  as  well  as  nourishment.  Waoced,  lit,  did  not  fall  ofif,  waste 
s,vra,y,foot  iwell.  become  soft  (chap.  Ixx.,  got  callous  ;  Neh.  ix.  21),  which  would  have  been  the 
case  if  their  sandals  had  not  been  preserved  from  wearing  out. 

5.  Thus  did  God  chasten,  lit.,  admonish,  educate  them  as  a  father  his  son. 

7-9.  Israel  were  to  be  mindful  of  this  paternal  discipline  when  they  entered  the  good 
land.  We  have  a  contrast  between  Palestine  and  Egypt.  Brooks,  streams,  moimtain  torrents, 
and  water-courses  in  valleys  ;  water  the  chief  source  of  fertility.  WJteat,  cereal  fruits  specially 
promised  to  faithful  allegiance  (Ps.  Ixxxi.  16  ;  cxvii.  14).  Vines  covering  limestone  rocks. 
Honey,  a  great  delicacy. 

9.  Stones  are  iron,  i.e.,  ferruginous.  Brass,  not  the  alloy  brass,  but  the  ore  of  copper. 
Mines  now  exhausted  or  neglected  were  worked  anciently  (Job.  xxviii.  1-11  ;  Is.  Ix.  17  ; 
1  Chron,  xxii.  3). 

10-18.    Israel  in  the  midst  of  plenty  were  to  beware  of  forgetting  God. 

12,     Goodly  houses  would  be  strange  after  moveable  tents. 

14,     Lifted  up,  like  the  Pharisee  in  the  temple. 

In  vers.  14-16  Moses  again  gives  a  summary  of  the  dangers  of  the  desert ;  snakes,  scorpions, 
and  drought.  Yet  Divine  goodness  brought  water  out  of  the  hardest  stone,  and  gave  manna  to 
humble  them,  and  ultimately  to  do  good  at  latter  end,  i.e.  the  settlement  of  Israel  in  Canaan — the 
end  and  climax  of  the  Mosaic  dispensation,  to  which  the  sojourn  in  Egypt,  the  wandering  in 
the  desert,  and  the  arrangements  of  the  law,  all  led  up  (Speak.  Com.). 

18.  Wealth.  God  gave  power  to  get  wealth,  to  create  property  (Numb.  xxiv.  18),  not 
on  account  of  Israel's  merit,  but  to  fulfil  His  promise  this  day  ;  the  oath  was  confirmed,  and 
Israel  had  come  through  the  desert  to  the  border  of  Canaan. 

19,  20,  To  strengthen  his  admonition,  Moses  pointed  again  in  conclusion,  as  in 
chap.  vi.  14  {cf.  chap.  iv.  25  sqq.),  to  the  destruction  which  would  come  upon  Israel  through 
apostacy  from  God  (Keil.) 


The  Retrospect  of  Life, —  Verses  1-6. 

The  long  wandering  in  the  wilderness  was  designed  to  teach  self-distrust, 
humility  and  reliance  on  God  for  the  necessities  of  life,  God's  special  providence 
liad  blessed  them,  and  without  this  they  could  not  prosper  in  Canaan,  Hence 
they  are  urged  to  remember  the  experience  of  the  past  to  secure  obedience  in 
the  future. 

156 


HOMILETIO  COMMENTARY:   DEUTERONOMY. 


Remembering  the  Way. —  Verse  2. 

I.  The  way  we  are  called  to  remember  is  "  all  the  way,"  etc.  But  those 
things  are  to  be  most  remembered  which  are  more  immediately  connected  with 
heaven,  as — 1.  The  means  wliich  brought  us  into  the  way  :  2.  The  afflictions 
with  which  we  have  been  visited  since  we  have  been  walking  in  the  path  of  life  : 
3.  Our  mercies  :  4.  Our  sins. 

II.  To  be  beneficial  the  remembrance  must  be  accompanied  by  a  lively  con- 
viction of  the  overruling  providences  of  God  in  all  that  has  happened  to  us. 
1.  They  are  intended  to  humble  us  :  2.  To  prove  us  :  3.  To  teach  the  in- 
sufficiency of  earthly  things  to  make  us  happy. 

III.  Besides  these  immediate  ends  they  answer — 1.  To  confirm  our  faith  in 
the  Bible  :  2.  To  increase  our  knowledge  of  ourselves  :  3.  To  strengthen  our 
confidence  in  God. — G.  Bradley. 

The  Retrospect  of  Life. —  Verses  1-6. 

1.  Life  is  a  journey.  "  All  the  way."  It  is  a  most  solemn  and  eventful  way* 
We  are  strangers  and  pilgrims  on  earth  as  our  fathers  were.  "  You  have  not 
passed  this  way  before."  1.  Under  Divine  guidance.  "  The  Lord  thy  God 
led  thee."  Moses  and  Aaron,  priests  and  counsellors,  were  with  Israel,  but  they 
prayed  "  let  thy  presence  go  with  us"  (Ex  xxxiii.  14,  17).  Many  looked  upon 
Moses  alone,  God's  guidance  was  needful.  The  Christian  has  a  divine  and 
omnipotent  leader.  "  So  I  am  with  you,"  Sad  for  those  who  journey  without 
God.  2.  Displaying  divine  goodness.  From  beginning  to  end  life  is  filled 
with  tokens  of  divine  favours,  (a)  In  redeeming  it  from  destruction  as  Israel 
were  delivered  from  Egypt.  Dangers  seen  and  unseen,  enemies  in  every  period 
and  stage — perils,  personal,  social,  and  peculiar,  have  been  overcome,  (b)  In 
sustaining  it  in  time  of  need.  Food,  clothing,  and  shelter  have  been  given. 
Manna  never  ceased ;  supplies  came  every  day.  Decay  made  no  progress,  and  God 
provided  for  every  emergency.  "  God  will  pay  all  our  expenses  to  heaven,"  says 
an  old  writer.  3.  Under  divine  discipline.  "  To  prove  thee."  Hardships, 
trials,  and  changes,  are  ways  by  which  God  discovers  what  is  in  our  hearts.  The 
bitter  and  sweet  are  mixed  together  in  heavenly  discipline,  give  life  a  moral 
value  and  test  faith,  disposition  and  character.  4.  Directed  to  a  special  end. 
There  is  direction,  dark  and  perplexing  as  events  may  be.  We  train  and  educate 
our  children  for  ultimate  ends.  God  disciplines  his  people  for  special  work, 
special  enjoyment,  and  "  good  at  the  latter  end."  The  moral  end  to  prove  us, 
and  the  real  end  eternal  rest. 

II.  The  journey  of  life  should  be  remembered.  "Thou  shalt  remember  all 
the  way."  Life's  meaning  can  only  be  understood  by  its  retrospect  and  remem- 
brance. We  cannot  discern  God's  purpose  in  the  midst  of  its  movement  and 
events.  But  when  raised  to  some  mount,  or  brought  to  some  crisis,  then  we 
calmly  review  the  past  and  learn  its  lessons.  1.  In  its  marked  duration. 
"  These  forty  years "  in  the  wilderness.  Long  or  short  our  days  are  limited. 
The  longest  life  brief  regarded  in  the  light  of  eternity.  Brief  contrasted  with 
the  age  of  the  world  and  the  duration  of  God  !  But  filled  with  human  folly 
and  divine  mercy  !  2.  In  its  special  dangers.  "  In  the  wilderness,"  a  land  of 
dearth,  scorpions  and  fiery  serpents,  verse  15.  "A  land  of  deserts  and  of  pits  ; 
through  a  land  of  drought  and  of  the  shadow  of  death  ;  through  a  land  that  no 
man  passed  through,  and  where  no  man  dwelt "  (Jer.  ii.  6 ;  Hos.  xiii.  5).  3.  In  its 
peculiar  trials.     The  Red  Sea  with  its  triumphs,  Marah  with  its  bitterness, 

157 


HOMILETIC  COMMENTARY:  DEUTERONOMY. 


Rephidim  with  its  murmurs,  Sinai  with  its  thunders  and  the  wilderness  with  its 
supplies,  contests  and  incidents  must  never  be  forgotten.  The  past  records,  the 
wonders  of  God  ;  memory  must  treasure  them  up  to  aid  faith.  "  Memory  is  a 
fit  handmaid  for  faith.  When  faith  has  its  seven  years  of  famine,  memory  like 
Joseph  in  Egypt  opens  her  granaries." — (Spurgeon.)  4.  Li  its  moral  7iature. 
Life  is  more  than  meat  which  sustains  it,  greater  than  natural  existence. 
Man  dotli  not  live  by  bread  alone,  but  by  the  word,  the  will  of  God  or  what  is 
pleasing  to  God.  God  sustained  Israel  forty  years  with  njanna,  and  Moses 
forty  days  and  forty  nights  without  bread  to  show  that  our  well-being 
depends  not  upon  material  things.  Our  life  is  nourished  by  God's  will,  we 
should  therefore  be  more  anxious  to  do  that  will,  than  become  impatient, 
fretful,  and  selfish  in  helping  ourselves  (c/  Matt.  iv.  4  ;  John  vi.  52-55). 

III.  The  habit  of  rememberins^  life  will  be  helpful  to  us.  As  an  exercise 
of  memory  it  is  useful.  Memory  may  help  or  hinder  according  to  our  tastes 
and  moral  condition.  We  should  review  the  past.  1.  To  acquaint  us  with 
ourselves.  "  Know  thyself "  is  a  difficult  lesson.  We  blame  the  Jews  and  are 
guilty  ourselves.  We  measure  ourselves  with  ourselves  or  others,  and  think 
too  highly  of  ourselves.  But  God  knows  what  is  in  man,  puts  us  into  circum- 
stances which  test  our  character,  and  wliicli  bring  out  what  we  have  in  us,  what 
we  have  in  our  hearts,  "  whether  thou  wouldest  keep  his  commandments  or  no." 
2.  To  teach  us  dependence  upon  God.  "  To  humble  thee,"  and  uproot  all 
pride  and  self-sufficiency.  "  He  suffered  thee  to  hunger,"  that  God  might  be 
recognised  and  trusted.  What  could  Israel,  what  can  we  do  in  the  wilderness 
without  God.  Supplies  came  not  from  earth  but  from  heaven.  3.  7o  excite 
gratitude  to  God.  Gratitude  cures  bad  memories.  If  we  forget  God's  works 
we  have  need  to  learn  the  art  of  remembering.  "  Eaten  bread  is  soon  forgotten. 
Nothing  so  soon  grows  stale  as  a  favour  "  (Trapp).  Memory  quickens  the  heart 
and  supplies  fuel  to  grateful  feeling.  4.  T'o  ptrompt  obedience  to  God.  "  There- 
fore thou  shalt  keep  the  commandments,"  etc.  (ver.  6).  Without  a  sense  of 
obligation  there  can  be  no  real  obedience.  "  Those  who  forget  God's  works,"  says 
Spurgeon,  "  are  sure  to  fail  in  their  own."  "Thanksgiving  is  good,"  observes 
Matthew  Henry,  "but  thankliving  is  better."  We  should  make  grateful  acknow- 
ledgment of  God's  goodness  by  unreserved  dedication  to  His  service.  "  All  the 
commandments  shall  ye  observe  to  do." 


Divine  Discipline. —  Verses  5-6. 


The  sufferings  of  Israel  were  not  only  chastisements  for  sin,  but  trials  of 
obedience  ;  methods  of  discovering  their  unbelief,  inconstancy  and  rebellion. 
Thus  God  trained  or  disciplined  them,  that  they  might  obey  Him. 

I.  The  nature  of  this  discipline.  In  earthly  families  there  must  be  correction, 
"  for  what  son  is  he  whom  the  father  chasteneth  not !  "  Among  Ciod's  people 
there  is  "  a  needs  be  "  for  this  discipline.  1.  It  is  often  severe.  "  No  chastening 
for  the  present  seemeth  to  be  joyous,  but  grievious."  Some  are  heavily  atilicted. 
They  suffer  in  body  and  mind,  in  family  and  business.  Dark,  indeed  are  their 
days,  most  intense  are  the  flames  in  which  they  are  put,  until  their  "  flesli  is  con- 
sumed away,  that  it  cannot  be  seen"  (Job  xxxiii.  21  ;  xiv.  22.  2.  It  is  always 
affectionate.  "  As  a  man  chasteneth  his  son  " — God  never  suffers  His  children 
to  be  ruined  for  want  of  correction  ;  whom  He  loves  He  chastens,  and  chastens 
because  He  loves.  "  He  rejoiceth  over  His  child  to  do  Him  good  "  (Jer.  xxxii. 
41).  Not  as  a  master  beating  his  slaves,  nor  a  judge  condemning  criminals  ; 
158  . 


HOMILETIC  COMMENTARY:   DEUTERONOMY. 


"  God  deals  with  His  servants,"  says  an  old  writer,  "  not  as  a  passionate  master, 
but  as  a  compassionate  father."  The  principle  wliich  prompts  him  is  not  judicial 
nor  retributive,  but  parental.  Hence  cried  Luther,  "  Strike  on,  Lord,  strike  on, 
for  now  I  know  I  am  Thy  child." 

II.  The  design  of  this  discipline.  God  has  a  purpose  in  view.  His  strokes 
are  not  random  strokes.  Earthly  fathers  chastise  foolishly,  often  for  their  own 
pleasure  and  err  in  their  method  of  discipline  (Heb.  xii.  5,  6.)  "They  err  at 
one  time  in  severity,  at  another  in  indulgence  (1  Sam.  iii.  12  ;  Ep.  vi.  4),  and 
do  not  so  much  chasten  as  tJdnk  they  chasten  "  {Bengel.)  But  God  trains  for 
our  well-being  and  never  errs  in  the  means  to  accomplish  it.  1  7b  give  instruc- 
tion. "  Consider  in  thine  heart."  Afflictions  are  not  to  be  despised,  but  thought 
of  and  felt.  Seneca  could  say  "  it  is  inhuman  not  to  feel  thine  afflictions,  and 
unmanly  not  to  bear  them."  In  this  school  we  are  taught  the  folly  of  pride,  the 
need  of  purity  and  the  mercy  of  God.  It  throws  light  into  our  character  and 
leads  to  moral  decision.  God  "taught  the  men  of  Succoth  (made  them 
to  know)  with  "thorns  of  the  wilderness  and  briars"  (Jud.  viii.  16).  W 
are  made  to  know  much  of  sin,  of  Christ,  of  God,  and  of  the  world, 
through  affliction.  Luther  said  there  were  many  of  the  Psalms  that  he 
could  never  understand  till  he  had  been  afflicted.  Rutherford  declared  that 
he  had  gained  a  new  Bible  through  the  furnace.  2.  I'd  produce 
obedience.  "  Therefore  thou  shalt  keep  the  commandments."  Children  are 
wayward,  self-willed,  and  must  be  preserved  from  disobedience.  Jesus 
had  to  "  learn  obedience  by  the  things  which  he  suffered."  "  Sufferings, 
disciplinings  "  (trainings)  is  the  Greek  adage.  God  melts  in  the  furnace  that  he 
may  stamp  with  His  image  ;  corrects  that  we  may  partake  of  His  holiness.  The 
rod  is  sent  to  wean  from  sin,  train  to  obedience  and  discipline  for  heaven. 
"  Blessed  is  the  man  whom  Thou  chasteneth,  0  Lord,  and  teachest  him  out  of 
Thy  law." 

"  Among  the  choicest  of  my  blessings  here, 

Stands  this  the  foremost,  that  my  heart  has  bled." 

HOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.  1.  I.  Duty  to  he  rightly  per-  yourselves  thoroughly — store  memory 
formed.  1.  Eight  in  its  method,  wisely — live  obediently.  Remembrance 
"  Observe  to  do."  2.  Right  in  its  o/  God's  commandments.  Consider  : 
motive.  From  the  fear  of  God.  3.  I.  The  duty  of  remembrance.  Aposi- 
Right  in  its  scope.  "  All  the  com-  tive  duty,  an  obligation  upon  us,  with 
mandments."  II.  Dioty  rightly  per-  regard  to — 1.  Earthly  things  ;  2.  Hea- 
formed  brings  enjoyment.  ^  Physical  venly  things.  II.  The  benefit  result- 
exercise  gives  health,  vigour,  and  ing  from  it.  These  events,  which  we 
pleasure.  Obedience  to  God  gives  should  remember,  were  intended  to — 
satisfaction  of  heart  and  mind.  Israel  1.  Humble  us  ;  2.  Prove  us.  III.  Its 
would  (a) live, (i)  multiply,  and  (c)gain  comfort  :  it  is  all  "to  do  thee  good  at 
the  inheritance.  "  Employment  is  true  thy  latter  end"  {J.  J.  Day,  M.A.). 
enjoyment,"  says  Shakespeare.  The  Retrospect.     I.  Let  us  return  to 

All  the  commandments.     "All"  is  the  call  to  remembrance.     II.  Observe 

but  a  little  word,  but  of  large  extent,  the  subject  to  be  reviewed.      1.  The 

There  are  magnalia  legis  and  minutula  place  :    "  the    wildernesss  ;  "    2.    The 

legis.     Look  to  both  the  greater  and  Conductor  :    "  the    Lord    thy   God  •  " 

the   lesser  things   cf  the  law  (Matt.  3.  The  passages  :   "  all  the  way ; "  4. 

xxiii.  23). — Trapp.  The  period  :  "  these  forty  years." — Jay. 

Vers.  2-4.  Practical  religion.  Know         Vers.   5,   6.     Chasteneth.     This  is 

159 


CHAP.  VIII.  EOMILETIC  COMMENTARY:   DEUTERONOMY. 

rcckoDed  here  as  an  high  favour.     So  dom,   and    with    great    leniency.  ^3. 

Job  accounts  it  (chap.  vii.  17,  18),  and  Painful  in  their  exercise.      4.    Affec- 

Paul  describes  it  (Heb.  xii.  7,  8),  and  tionate  in  their  design. 
Jeremiah  prays  for  it  (chap.  x.  24).-  ,.  ^^  ^^^^^^^  ^^^^^  ^^  ^^^^^  ^^  ^^  ^^^^^ 

1  raj?p.  But  thou  would'st  do  thyself,  could'st  thou  but 

Divine     chastisement.       Afflictions        see, 

are — 1.  Divine  in  their  appointment.  The  end  of  all  events  as  well  as  he." 
2,  Paternal  in  their  character.  Inflicted  Bev.  R.  Bond. 

with  tender  reluctance,  deliberate  wis- 


The  Good  Land. —  Verses  7-9. 

It  is  significant  that  Deuteronomy  should  abound  more  than  earlier  books  in 
praises  of  the  beauty  and  fertility  of  Canaan.  "  Such  a  topic,"  says  Dean 
Graves,  "  at  an  earlier  period  would  have  increased  the  murmurings  and  im- 
patience of  the  people  at  being  detained  in  the  wilderness ;  whereas  now  it 
encouraged  them  to  encounter  with  more  cheerfulness  the  opposition  they 
must  meet  with  from  the  inhabitants  of  Canaan." 

I.  A  good  land  displaying  Divine  bounties.  Ancient  and  modern  writers 
testify  to  the  natural  beauty  and  fertility  of  Palestine.  Most  striking  features 
are  mentioned  first.  Water  abounds  in  natural  springs,  fountains,  and  in  the 
clouds  of  heaven.  Its  cereal^  fruits  yielded  sixty  and  often  an  hundred  fold 
(Gen.  xxvi.  12  ;  Matt.  xiii.  8),  and  under  its  hills  iron  and  brass  were  found.  It 
was  a  land  of  plenty  and  rich  variety  ;  displaying  Divine  goodness  in  its  produce 
and  position  "  a  wealthy  place  "  (Ps.  Ixvi.  12).  "What  forethought,  wisdom,  and 
affection  God  displays  in  causing  the  earth  to  furnish  us  with  the  necessities  of 
life  !  Everything  to  satisfy  the  eye,  promote  health,  and  gratify  the  taste.  But 
this  possession  is  only  a  type  of  spiritual  blessings,  and  a  richer  inlieritance  in 
the  land  beyond. 

II.  A  good  land  in  contrast  to  the  wilderness.  Compared  with  Egypt  from 
whence  they  came,  and  with  the  desert  through  which  they  passed,  the  land  was 
remarkable.  Contrasts  in  life  are  many  and  striking — in  its  different  stages,  in  its 
beginning  and  end.  Deserts  and  fruitful  fields,  poverty  and  wealth,  light  and  dark- 
ness, "  are  set  the  one  over  against  the  other," in  Divine  appointment,  wise  propor- 
tion and  benevolent  design.  "  To  the  end  that  man  should  find  nothing  after 
him."  Nothing  superfluous,  defective,  or  irregular  in  the  review  (Ecc.  vii.  14). 
"  If  a  man  should  take  upon  himself  to  review  the  work  after  him,  and  conceive 
that  a  greater  or  less  degree  of  prosperity  or  adversity  would  have  been  better, 
or  that  either  would  have  sufiiced,  without  the  balance  of  the  other— he  only 
stands  before  us  in  all  the  folly  and  jiresumption  of  fancying  himself  to  be  wiser 
than  God.     What  God  has  done,  he  has  done  best." — Bridge. 

III.  A  good  land  for  which  Israel  was  prepared.  There  was,  not  only  a 
natural  preparation  in  the  physical  changes  and  human  cultivation  of  Canaan, 
but  a  moral  preparation  of  the  people  for  their  position.  The  earth  is  prepared 
for  man,  and  the  world  to  be  the  theatre  of  redemption  ;  but  man  is  trained 
and  disciplined  for  his  inheritance.  We  are  not  always  fit  to  receive  the  things 
we  cry  for.  Blessings  would  never  be  appreciated  without  a  sense  of  need  and 
adaptation.  The  wealth  of  the  soul  is  the  wealth  of  experience  ;  faith  confirmed 
after  trial  and  deliverance.  The  place  of  the  believer  is  gained  through  humility, 
affliction  and  discipline,  and  men  are  always  trained  and  prepared  for  their  lot  in 
life.  Heaven  is  "  a  prepared  place  for  a  prepared  people."  "  To  bring  thee  into 
the  place  which  1  have  prepared." 

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HOMILETIC  COMMENTARY:    DEUTERONOMY. 


The  Perils  of  Prosperity. —  Verses  10-18. 

When  Israel  entered  the  good  land  it  would  be  one  of  the  greatest  changes 
in  their  history.  In  the  midst  of  plenty  they  might  forget  God,  who  sustained 
them  in  tlie  wilderness,  brought  them  into  their  .possession  and  lavished  his 
gifts  upon  them.     "  Beware  thou  forget  not  the  Lord  thy  God." 

I.  Prosperity  leads  to  self-indulg^ence.  "  When  thou  hast  eaten  and  art 
full."  Wealth  leads  to  surfeiting.  In  abundance  men  indulge  sinful  appetites. 
"  Eating  and  drinking  are  themselves  religious  acts,  or,  at  least,  ought  to  be  so," 
says  Feuerback,  "  with  every  mouthful  we  should  think  of  the  God  who  gave 
it."  God  gives  bread  for  necessities,  man  craves  "meat  for  his  lust." 
(Ps.  Ixxviii.  18.)  Self-indulgence  is  dangerous  as  "a  knife  to  thy  throat," 
(Prov.  xxiii.  2)  and  must  be  avoided  lest  ruin  ensue.  "  Make  not  provision  for 
the  flesh,  to  fulfil  the  lusts  thereof." 

II.  Prosperity  tends  to  forgetfulness  of  God.  Forgetfulness  of  His  providence, 
gifts  and  commandments.  A  sense  of  divine  favours  dies  in  the  memory.  The 
mercy  of  God  is  only  remembered  when  it  is  taken  away.  In  the  order  of 
nature  and  in  the  events  of  life,  God  is  forgotten,  and  self  or  second  causes  are 
praised.  "  She  did  not  know  that  I  gave  her  corn,  and  wine,  and  oil,  and 
multiplied  her  silver  and  gold,  which  they  prepared  for  Baal."     (Hos.  ii.  8.) 

III.  Prosperity  begets  pride  of  heart.  "Then  thine  heart  be  lifted  up." 
Adversity  may  depress,  but  prosperity  elevates  to  presumption.  It  lifts  up  the 
mind  against  God.  Pharaoh,  Nebuchadnezzar  and  Herod  are  fearful  examples. 
It  is  not  mere  aversion  from  God,  but  direct  resistence  to  God,  against  which 
God  places  himself  in  battle  array  ;  "  God  resisteth  the  proud."  (James  iv.  6.) 
"  They  were  filled,  and  their  heart  was  exalted  ;  therefore  have  they  forgotten 
me."     (Hos.  xiii.  6.) 

IV.  Prosperity  genders  self-glorification.  "My  power  and  the  might  of 
mine  hand  hath  gotten  me  this  wealth."  (ver.  17.)  Proud  men  esteem  them- 
selves too  highly,  demand  reverence  from  their  fellow  men,  and  glorify  them- 
selves instead  of  God.  Nebuchadnezzar  ascribed  all  the  praise  to  himself  in  his 
prosperity.  "Is  not  this  great  Babylon  that  /have  built,"  etc.  (Dan.  iv. 
30-32).  It  is  false,  unreasonable,  and  mischievous  to  say  that  we  gain  our 
wealth  and  positions.  Do  not  sacrifice  to  your  own  nets  (Hab.  i.  16),  "  for  it  is 
He  that  giveth  thee  power  to  get  wealth."  (ver.  18.) 

"  In  pride,  in  reasoning  pride  our  error  lies ; 
All  quit  the  sphere,  and  rush  into  the  skies. 
Pride  still  is  aiming  at  the  blessed  abodes ; 
Men  would  be  angels,  angels  would  be  Gods." — Pope. 


Arguments  for  Obedience.-t- Fi^rs^s  14-18. 

God's  purpose  was  to  do  Israel  good  at  the  latter  end.  There  was  no  event 
in  their  journey  separate  and  independent  in  itself.  There  was  divine  issue  in 
everything.  The  end  in  view  was  to  make  them  humble  and  obedient.  Hence 
Moses  enforces  his  lesson  by  a  recapitulation  of  mercies  and  points  out  the 
danger  of  disobedience. 

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EOMILETIC  COMMENTARY:  DEUTERONOMY. 


I.  The  past  mercies  of  God  should  lead  to  present  obedience  (ver.  15.)  These 
are  again  specified,  and  should  never  be  forgotten.  Deliverance  from  bondage  ; 
guidance  and  preservation  in  danger,  want  and  distress  ;  bountiful  supplies  and 
careful  training.  Our  life  wonderfully  displays  power,  mercy,  and  grace  ;  and 
its  review  should  beget  profound  sense  of  gratitude  and  prompt  to  consecration. 
"  I  beseech  you  therefore,  brethren,  by  the  mercies  of  God,  that  ye  present  your 
bodies  a  living  sacrifice,  holy  acceptable  unto  God,  which  is  your  reasonable 
service." 

II.  Our  dependence  upon  God  should  lead  to  present  obedience.  God  gives 
power  to  get  wealth  and  gain  success  in  life  (ver.  18.)  Israel  were  perfectly 
helpless  from  beginning  to  end  of  their  history.  Supplies  in  the  wilderness 
came  irom  heaven,  "  The  good  land  "  was  a  special  gift.  We  can  never  cease 
to  be  dependent  upon  God,  and  should,  therefore,  not  attribute  prosperity  to 
"  the  laws  of  nature,"  or  to  our  own  skill  and  wisdom.  We  should  seek  to  please 
and  obey  God.  "  What  hast  thou  that  thou  didst  not  receive  ?  Now  if  thou 
didst  receive  it,  why  dost  thou  glory,  as  if  thou  hadst  not  received  it." 

III.  Future  destiny  should  lead  to  present  obedience.  Moses  often  puts  the 
condition  of  blessings  upon  their  obedience.  In  some  respect  their  future  was 
in  their  own  hands.  Apostacy  would  lead  to  ruin.  As  God  had  destroyed 
"  the  nations  before  their  face,"  so  they  would  perish  if  they  "  would  not  be 
obedient  unto  the  voice  of  the  Lord."  Loyal  obedience  would  secure  length 
of  days,  and  national  glory.  Our  eternal  weal  or  woe  depends  upon  our  conduct 
and  character  here.  "As  all  good  things  are  come  upon  you,  which  the  Lord 
your  God  promised  you  ;  so  shall  the  Lord  bring  upon  you  all  the  evil  things," 
etc.  (Jos.  xxiii.  15.) 


A  Caution  Against  Forgetfulness  of  God. —  Verse  11. 


The  text,  though  delivered  by  Moses  thousands  of  years  ago,  is  addressed  to 
us  now  ;  it  contains  an  assumption,  an  intlmatiou,  and  a  charge. 

I.  Men  are  liable  to  forget  God.  This  is  assumed  in  the  text,  and  needs 
but  little  confirmation.  All  acknowledge  it,  but  to  impress  it  dee)>ly  upon  our 
minds,  notice  the  following  considerations  : — 1.  We  infer  our  liability  to  forget 
from  the  mysteriousness  of  His  nature.  Things  near  that  we  handle  and  see 
are  not  easily  forgotten  ;  but  things  remote,  unseen  and  mysterious,  are  not 
generally  remembered.  No  man  hath  seen  God ;  our  ideas  of  Him  are  imperfect, 
and  hence  we  are  liable  to  forget  Him.  2.  We  infer  our  liability  to  forget  God 
from  the  moral  dislike  we  have  to  Him.  We  easily  remember  th(\se  to  whom  we 
are  deeply  attached,  but  forget  those  whom  we  dislike.  Sinners  hate  God — are 
contrary  in  their  nature  to  Him,  and  are  aliens  and  enemies  in  their  hearts  : 
hence  they  often  forget  Him.  3.  We  infer  our  liability  to  forget  God  from  the 
facts  that  fall  tinder  our  notice.  We  need  not  go  among  pagans,  nor  penetrate 
recesses  of  licentiousness  or  haunts  of  vice.  Let  each  individual  examine  his 
own  heart.  How  often  we  forget  God's  presence,  mercies,  and  laws.  4.  We 
infer  our  liability  to  forget  God,  from  the  testimonies  of  the  (Scriptures.  Read 
Ps.  X.  4 ;  xiv.  1-3  ;  Job  xxi.  14,  15  ;  Rom.  i.  28. 

II.  Forgetfulness  of  God  is  an  evil  against  which  we  should  be  peculiarly 
on  our  guard.  This  is  intimated  in  the  text,  founded  on  the  following 
reasons  : — 1.  lliey  ivho  forget  God  must  necessarily  re^nain  ignorant  of  Him. 

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HOMILETIC  COMMENTARY:   DEUTERONOMY. 


Ignorance  of  God  is  censurable,  for  man  has  capacity  for  knowing  God.  He  is 
the  most  worthy  object  we  can  know.  The  Holy  Spirit  will  help  us  to  gain 
knowledge.  But  those  who  forget  can  never  know  Him  ;  nothing  can  be  known 
that  is  forgotten.  2.  lliey  lolio  forget  God  must  necessarily  disobey  Him. 
God's  commandments  are  founded  in  justice,  goodness,  and  truth  ;  bind  us  to 
hate  sin  and  love  holiness ;  and  in  keeping  them  there  is  great  reward.  But 
they  who  forget  God  disobey,  and  disobedience  is  a  great  curse  {cf.  Deut.  xxviii. 
15-20).  3.  They  who  forget  God  must  necessarily  prove  ungrateful  to  Him. 
As  our  Creator,  we  are  indebted  to  Him  for  bodies  wonderfully  made ;  souls 
exalted  in  their  nature,  and  adapted  for  elevated  and  eternal  enjoyments.  As 
our  Benefactor,  He  feeds,  clothes,  and  defends  us.  As  our  Saviour,  He  gave 
His  Son  to  die  for  us.  His  Spirit  to  strive  with  us,  and  His  Gospel  to  encourage 
us.  This  loudly  calls  for  gratitude.  But  who  can  be  grateful  that  forgets  God? 
Is  not  ingratitude  a  hateful,  execrable  crime  ?  4.  They  who  forget  God  must 
necessarily  be  punished  by  Him.  Necessarily,  for  God  has  threatened,  and  it  is 
impossible  for  Him  to  lie  {cf  Ps.  ix.  17  ;  Jud.  iii.  7,  8). 

III.  Means  should  be  used  for  the  avoidance  of  this  heinous  crime.  This  is 
the  object  of  the  charge  ; — "  Beware  that  thou  forget  not."  1.  Serious  con- 
sideratio7i  should  be  exercised  on  all  things  that  belong  to  our  peace.  How 
lamentable  the  extreme  thoughtlessness  of  men  concerning  their  souls,  salvation, 
and  God  !  Avoid  the  crime  of  forgetting  by  giving  yourselves  up  to  serious 
consideration.  "  I  thought  on  my  ways."  (Ps.  cxix.  59  ;  Deu.  xxxii.  29  ; 
2  Tim.  2-7.)  2.  Fervent  and  unremitting  prayer  should  be  ofered  up  to  God  jor 
a  change  of  heart.  If  not  renewed  in  the  spirit  of  our  minds,  we  shall  be 
habitually  liable  to  forget  God.  If  renewed  and  a  right  spirit  put  within  us,  we 
shall  love  and  delight  ourselves  in  God.  3.  We  should  constantly  avoid  those 
things  ivhich  tend  to  exclude  God  from  our  thoughts.  The  expression  of  the 
text  is  emphatic.  Beware — be  wary  and  suspicious  of  danger.  Shun  needless 
assosiation  with  sinners  who  forget  God  and  excite  others  to  forget  him.  Be 
not  too  anxious  to  increase  worldly  prosperity,  for  nothing  conduces  more  to 
forgetfulness  of  God  than  this  !  What  a  propensity  to  forget  God  when  riches 
increase!  4.  Let  us  use  all  the  means  which  tend  to  turn  our  thoughts  towards 
God.  Associate  with  the  godly — frequent  religious  ordinances — read  God's  holy 
word — contemplate  death,  judgment  and  eternity  !  In  conclusion.  1.  Inquire, 
do  we  forget  God?  This  may  serve  as  a  discriminating  mark  of  moral  character. 
Christians  love  to  think  of  God — sinners  strive  to  forget  him.  2.  Exhort  those 
who  forget  God  to  consider  their  folly,  ingratitude,  and  danger. — Beta. 


The  Philosophy  of  Worldly  Success. —  Verses  18-20. 

1.  How  worldly  success  is  to  be  obtained.  By  strict  obedience  to  God's 
laws  ;  by  this  only.  Work  is  what  He  demands,  and  work  is  the  only  condition 
under  which  the  prize  may  be  won.  2.  The  nature  of  the  proht  we  are  to  look 
for.  Not  merely  Avorldly  profit.  No  life  so  dreary,  so  deadly  as  that  of  the 
mere  millionaire.  The  joys  of  the  true  man's  life  he  cannot  taste ;  the  holy 
fellowsliips  of  spiritual  being  he  cannot  enter  ;  God  stamps  him  reprobate.  There 
IS  avast  wealth  of  faculty  in  him,  "fu^ting"  from  want  of  use.  And  power 
unused  soon  gets  acrid,  and  mordant,  and  gnaws  and  wears  within.  3.  Why 
we  should  remember  the  Lord  God.  Because — -1.  It  will  bring  us  out  at  once 
into  the  glad  sunlight,  and  will  make  even  our  toil  lightsome  ;  2.  It  will  spare 
us  all  wearing  and  crushing  anxieties  ;  3.  It  will  save  us  the  shame  and 
anguish  of  finding  ourselves  bankrupt  at  last  and  for  ever. — J.  B.  Brown,  B.A. 

163 


HOMILETIC  COMMENTARY:  DEUTERONOMY. 


nOMILETIC  HINTS  AND  SUGGESTIONS. 


Ver.  7.  Bringeth  thee  into  a  good 
land.  "  A  blessed  issue  to  a  mournful 
story.  Canaan  was,  indeed,  a  broad 
and  royal  domaiu  for  the  once  en- 
slaved tribes.  God,  who  took  them 
into  Egy]-»t,  also  brought  them  into  the 
laud  which  flowed  with  milk  and 
honey,  and  Egypt  was  in  his  purposes 
en  route  to  Canaan.  The  way  to 
heaven  is  via  tribulation. 

"  The  path  of  sorrow  and  that  path  alone, 
Leads  to  the  land  where  sorrow  is  unknown." 
— Spurgeon. 

A  good  land — free  from  scarceness, 
void  of  sorrow,  and  secure  from 
dangers. 

Ver.  10.  Bless  the  Lord.  Suitable 
requital,  for  goodness  most  constant, 
for  gifts  in  rich  abundance  and  un- 
deserved. 

Ver.  11.  Forget  not.  God  hates 
forgetfulness  of  His  blessings.  I'irst, 
because  He  has  commanded  that  we 
should  not  forget  them.  (Deut.  iv.  9.) 
Secondly,  because  forgetfulness  is  a 
sign  of  contempt.  Thirdly,  it  is  the 
peculiarity  of  singular  carelessness. 
Fourthly,  it  springs  from  unbelief. 
Fifthly,  it  is  the  greatest  mark  of 
ingratitude. — 2homas  le  Blanc. 

Ver.  15.  Flint  turned  into  a 
fountain.  Supplies  from  unlikely 
sources — a  type  of  Divine  grace  in  the 
hardest  heart,  and  an  argument  for 
undeserving  fidelity.  Mighty  streams 
flow  to  us  in  the  wilderness.  Has  our 
return  been  commensurate  ? 

Vers.  15,  IG.  Divine  supplies — 
seasonable,  plentiful  and  miraculous, 


or  Divine  interpositions  in  direction, 
"  led  thee  "  protection,  and  necessities 
of  life.  Manna  in  the  tvildei'ness.  A 
celebrated  event.  1.  On  account  of 
the  e.rcellence  of  the  gift.  Angel's 
food."  (Ps.  Ixxviii.  25.)  2.  On 
account  of  the  rarity  of  the  gift 
"  which  thy  fathers  knew  not."  3.  On 
account  of  the  source  of  the  gift  "  from 
heaven."  4.  On  SiCconxit  oi  the  place 
in  which  it  was  given  "  in  the  wilder- 
ness." "God's  banquets  are  never 
stinted ;  He  gives  the  best  diet  and 
plenty  of  it.  Gospel  provisions  deserve 
every  praise  that  we  can  heap  upon 
them  ;  they  are  free,  full,  and  pre- 
eminent ;  they  are  of  God's  pre- 
paring, sending  and  bestowing.  Happy 
pilgrims  who  in  the  desert  have  their 
meat  sent  from  the  Lord's  own  palace 
above." — Spurgeon. 

Ver.   16.       Good    at    latter    end. 

1.  Life  divided  into  distinct  periods 
which     have     beginning     and     end. 

2.  God  has  a  purpose  in  view  in  the 
whole  of  life.  3.  This  purpose  is  good. 
4.  This  purpose  will  only  be  fully 
realised  at  life's  end.  Canaan  and 
heaven.  "  The  '  latter  end '  of  any 
one  is  the  time  which  follows  some 
distinct  point  in  his  life,  particularly 
an  important  epoch-making  point,  and 
which  may  be  regarded  as  the  end  by 
contrast,  the  time  before  that  epoch 
being  considered  as  the  beginning." — 
Delitzsch. 

Vers.  19,  20.  The  danger  of  for- 
getting God.  1.  It  leads  to  idolatry. 
If  true  God  forgotten,  another  will  be 
chosen,  for  we  must  have  a  God.  2.  It 
leads  to  destruction.  "  Ye  shall  surely 
perish." 


ILLUSTRATIONS  TO  CHAPTER  VIII. 


Ver.  2.    Years.  Life  is  crowded  with 
pleasures.     When  there  is  shadow,  it 
is  because  there  is  sunshine  not  far 
164 


off.  Its  weeds  and  thorns  are  known 
by  contract  with  surrounding  flowers, 
and  though   upon  many  even  of  the 


EOMILETIC  COMMENTARY:  DEUTERONOMY. 


CHAP.  VIII. 


latter  there  may  be  raindrops,  those 
that  are  without  are  yet  more  abound- 
ing. There  are  more  smiles  in  the 
world  than  there  are  tears  ;  there  is 
more  love  than  hate,  more  constancy 
than  forsaking.  Those  that  murmur 
the  contrary  choose  not  for  thy  com- 
panions.,— Leo.  H.  Grindon. 

Vers.  6, 7.  Chasteneth.  Afflictions 
are  blessings  to  us  when  we  can  bless 
God  for  them.  Suffering  has  kept 
many  from  sinning.  God  had  one  Son 
without  sin,  but  He  never  had  any 
without  sorrow.  Fiery  trials  make 
golden  Christians  ;  sanctified  afflictions 
are  spiritual  promotions.  {Dyer.)  0 
God,  I  have  made  an  ill  use  of  thy 
mercies,  if  I  have  not  learnt  to  be  con- 
tent with  thy  correction. — Bp.  Hall. 

Vers.  7,  8.  Good  land.  0  the  splen- 
dour of  this  brilliant  conclusion  to  a 
gloomy  history.  Glory  be  unto  him 
who  saw  in  the  apparent  evil  the  true 
way  to  the  real  good.  With  patience 
we  will  endure  the  present  gloom,  for 
the  morning  cometh.  Over  the  hills 
faith  sees  the  daybreak,  in  whose  light 
we  shall  enter  into  a  wealthy  place. 
{Spurgeon.)  However  long  and  dreary 
be  the  winter,  we  are  always  indemni- 
fied by  the  spring  ;  not  merely  by  the 
enjoyment  of  it  when  it  comes,  but 
by  the  anticipation.  So  with  the 
mists  and  wintry  days  of  life ;  while 
they  last  they  are  painful,  but  their 
clearing  away  is  glorious,  and  we  find 
that  they  are  only  veils  and  fore- 
runners of  something  bright.  Nature 
never  forgets  her  destination,  nor 
Divine  love  its  compensation. — Leo. 
H.  Grindon. 

Vers.  11-15.  Eaten  and  full.  "An 
epicure  digs  his  grave  with  his  teeth. 
Gluttony  kills  more  than  the  sword." 
In  the  day  of  good  be  thou  in  good. 


When  God  gives  thee  prosperity,  do 
thou  enjoy  it  with  a  cheerful  and 
thankful  heart.  {Bp.  Reynolds.)  "In 
all  time  of  our  wealth,  good  Lord 
deliver  us." 

Ver.  16.  Latter  end.  Works  of 
providence,  as  works  of  creation,  may 
begin  in  chaos,  and  seem  "without 
form  and  void"  (Gen.  1,  2  ;)  but  they 
end  in  admirable  order  and  beauty. 
{Bp.  Reynolds.) 

Vers.  17,  18.  Wealth.  When  the 
danger  is  past  God  is  forgotten.  {Ray's 
proverbs.)  No  sooner  does  the  warm 
aspect  of  good  fortune  shine,  than  all 
the  plans  of  virtue,  raised  like  a  beauti- 
ful frost-work  m  the  winter  season  of 
adversity,  thaw  and  disappear.  ( War- 
burton.)  "What  shall  I  come  to, 
Father  !  "  said  a  young  man,  "  If  I  go 
on  prospering  in  tiiis  way  ? "  "  To  the 
grave,"  replied  the  father. — G.  S. 
Bowes. 

Vers.  19,  20.  Other  gods.  Any 
opinion  which  tends  to  keep  out  of 
sight  the  living  and  loving  God, 
whether  it  be  to  substitute  for  Him  an 
idol,  or  an  occult  agency,  or  a  formal 
creed — can  be  nothing  better  than  the 
portentous  shadow  projected  from  the 
slavish  darkness  of  an  ignorant  heart, 
{Hallam.)  Perish.  All  the  princes 
of  the  earth  have  not  had  so  many 
subjects  betrayed  and  made  traitors 
by  their  enemies,  as  God  hath  lost 
souls  by  the  means  of  images. — Bp. 
Hooper. 

With  what  umitterable  humility 

We  should  bow  down,  thou  blessed  cross,  to 

Thee, 
Seeing  our  vanity  and  foolishness, 
When  to  our  own  devices  left,  we  frame 
A  shameful  creed  of  craft  and  cruelty. 

Landon. 


165 


IIOMILETIC  COMMENTARY:  DEUTERONOMY, 


CHAPTER  IX. 

Critical  Notes. — Moses  dissuadeth  them  from  self-righteousness  by  recital  of  past  sins  and 
rebellion. 

1.  This  day,  this  time.  Once  before  they  had  been  at  the  borders  of  Canaan ;  but  did  not 
enter.   Fenced  Oriental  cities  surrounded  with  high  walls  ;  cf.  i.  28. 

2.  Anak,  cf.  Num.  xiii.  22-33 ;  Josh.  xi.  21. 

3.  He,  emphatic,  consuming,  cf.  iv.  24  ;  Heb    xii.  29.     Swift  and  complete  destruction. 

4.  My  right.  The  land  given  not  on  account  of  their  own  merits,  they  must  not  pride  them- 
selves, therefore,  in  success. 

5.  The  wickedness  of  the  Canaanites,  and  the  word  uttered  by  oath  to  patriarchs  were  the 
reasons  for  giving  the  land  to  Israel. 

6.  Instead  of  meriting  anything  they  were  Stiff-necked,  hard  of  neck,  obstinate  and  rebellious' 
cf.  Ex.  xxxii.  2  ;  xxxiii.  35. 

7-8.  To  prevent  boasting  of  righteousness,  acts  of  disobedience  ai-e  rehearsed,  in  icild,  as  soon 
as  free  from  Egypt.  Aho  (even)  in  Horeb,  "  the  conjunction  introduces  a  special  example  of  a 
general  stateineut.  The  time  and  circumstances  made  the  apostasy  at  Horeb  particularly 
inexcusable."  iSp.  Com.) 

9-12.  Tliese  circumstances  should  be  remembered.  Moses  up  in  the  mountain,  fasting, 
receiving  the  tables  of  the  law,  specially  written  with  the  finger  of  God.  When  God  was 
speaking  in  fire.  In  the  daij  of  assembly,  when  all  the  people  were  called  out  of  the  camp  to  the 
foot  of  Sinai  (Ex.  xix.  i7)  ;  amid  stupendous  displays  of  divine  majesty  they  corrupted  themselves 
with  the  golden  calf,  cf.  Ex.  xxxi.  18  ;  xxxii.  6. 

12-14.  Almost  verbatim  from  Ex.  xxxii.  7-10.  Let  vie  alone,  desist  from  me,  i.e.,  do  not  by 
intercession  try  to  hinder  me  from  destroying  them.  In  Ex.  xxxii.  10,  "  let  me  rest,"  i.e.,  cease 
to  urge  me. 

^  15-17.     The  tables  broken  not  as  a  mere  outburst  of  indignation  on  his  part,   but  as  a  declara- 
tion that  they  had  broken  the  covenant  by  apostasy. 

18-19.  Moses  briefly  mentions  the  first  intercession,  Ex.  xxxii.  11-13.  Afterwards  another 
40  days  were  spent,  and  a  second  intercession  (Ex.  xxxiv.  9)  given  here^  "not  only  that  he 
might  make  the  people  thoroughly  aware  that  at  that  time  Israel  could  not  boast  even  of  the 
righteousness  of  its  eminent  men  (cf.  Is.  xliii.  27),  but  also  to  bring  out  the  fact,  which  is  still 
more  fully  described  in  chap.  x.  6  .si^fr^.,  that  Aaron's  investure  Avith  the  priesthood,  and  the 
maintenance  of  this  institution,  was  purely  a  work  of  Divine  grace."     {Delitz.) 

20,   Aaron  left  responsible,  guilty,  and  proved  unfit  to  lead. 

22-24.  Not  only  at  Horeb,  but  at  Tab.,  Num.  xi.  1-3  ;  Massah,  Ex.  xvii.  1  sqq.  ;  Kib., 
Num.  xi.  34  ;  xxxiii.  16,  17,  and  Kcdcsli,  Num.  xiii.  26  ;  xxxii.  8.  "The  list  is  not  arranged 
chronologically,  but  advances  gradually  from  the  smaller  to  more  serious  forms  of  guilt."  (Keil.) 

25.   Fell  down  second  intercession,  in  fuller  detail. 

26-29.  Essential  points  given.  Israel  were  God's  people  ;  He  redeemed  them,  and  must 
not  look  upon  their  sins,  i.e.,  punish  them  ;  but  remember  His  oath  to  their  ancestors.  His 
honour  was  concerned. 

28.  Notable,  through  incapacity  or  h.atred  {cf.  Num.  xiv.  16),  neither  of  which  would  hinder 
God  from  saving  a  people  redeemed,  and  especially  His  own. 

A  Memorable  Day. —  Verses  1-3. 

Israel  forty  years  before  had  reached  the  borders  of  the  promised  land,  but  to 
their  mortification  were  driven  back  (cf.   Horn.   ii.    1-3).      Now  they  were 
166 


HOMILETIO  COMMENTARY:   DEUTERONOMY. 


certain  to  enter  it  and  nothing  could  hinder  them.     "  Thou  art  to  pass  over 
Jordan  this  day." 

I.  A  day  displaying  Divine  goodness.  They  had  been  fed,  defended  and 
guided.     Goodness  and  mercies  had  followed  them  and  that  day  crowned  all. 

II.  A  day  reminding  of  Divine  faithfulness.  Long  before  had  the  promise 
been  given  to  those  who  left  all  to  follow  Him.  This  promise  was  not  forgotten, 
though  delayed  in  its  fulfilment.     "  God  cannot  lie." 

III.  A  day  to  be  improved.  "Hear  "  (ver.  1)  and  learn  duty.  "  Understand" 
how  to  practise  it.  ''Drive  them  out"  and  thus  co-operate  with  God  (ver.  3.)  When 
we  appreciate  and  improve  our  privileges  God  will  assure  us  of  His  presence 
and  help.     "  As  the  Lord  hath  said  unto  thee  " — 


DrviNE  Favour  not  Human  Merit. —  Verses  4-6. 

God  assures  them  of  victory  over  enemies,  and  of  possession  of  Canaan.  But 
they  were  not  to  think  that  it  was  on  account  of  their  own  righteousness — 
because  good  in  their  character  or  obedient  in  their  service — that  this  favour 
was  given  to  them.  Israel  were  a  stiff-necked  and  the  Canaauites  a  corrupt 
people,  all,  therefore,  must  be  ascribed  to  God's  grace. 

I.  In  gaining  earthly  possessions.  Health  and  strength,  houses  and  lands, 
family  possessions  and  social  distinctions  are  God's  gifts  and  not  human 
acquisitions.  If  we  boast  of  our  prudence  and  skill,  from  whence  do  these 
come  ?  The  means  and  the  materials  of  prosperity  must  be  ascribed  to  God's 
fiivour.  Success  in  any  undertaking,  positions  in  life  are  not  deserved,  not 
given  to  merit,  but  in  sovereign  mercy.  No  credit  whatever  is  due  to  us. 
"  They  got  not  the  land  in  possession  by  their  own  sword,  neither  did  their  own 
arm  save  them  (Ps.  xliv.  3.) 

II.  In  conflict  with  mighty  foes.  The  Anakims  were  famous  in  report  and 
mighty  in  stature.  Israel  could  not  "  stand  before  "  them  in  the  field.  God  alone 
could  destroy  them.  Many  foes  array  themselves  against  the  Christian.  Doubts 
and  fears  within  ;  dangers  and  difficulties  without,  make  him  shrink  from  the 
encounter.  Sinful  habits,  giant  evils  of  every  degree  and  strength  oppose  his 
efforts  and  progress.  But  faith  in  God  makes  "  valiant  in  fight."  He  remembers 
the  promise,  the  scenes  of  conflict  and  triumph  in  past  experience  and  the 
victories  of  God's  people  in  every  age.  Then  his  trembling  heart  takes  courage, 
he  goes  into  the  combat,  and  the  foe  is  vanquished  or  retreats.  With  God  it  is 
"  Athanasius  against  the  world,"  Luther  against  Popedom.  Not  by  our  own 
valour  and  numbers,  in  God's  strength  alone  can  we  overcome.  "  One  man  of 
you  shall  chase  a  thousand  :  for  the  Lord  your  God,  He  it  is  that  fighteth  for 
you.     (Jos.  xxiii.  10  ;  cf.  Lev.  xxvi.  8.) 

Ill-  In  the  bestowment  of  religious  privileges.  Christian  ordinances  and 
residence  in  a  Christian  country — pardon  of  sin  a  fruitful  life — perfect  peace 
and  the  joj's  of  heaven  spring  from  grace  and  not  from  "  works  of  righteousness 
which  we  have  done  (Tit.  iii.  5).  There  is  no  worth,  no  merit  or  cause  in  us. 
Hence  Wickliffe's  prayer  :  "  Lord,  save  me  gratis."  "  If  by  grace  then  is  it, 
no  more  (longer)  of  works  (as  a  moving  cause),  otherwise  (in  that  case)  grace  is 
no  more  (longer)  grace  (i.e.  it  ceases  to  be  grace)  "  (Bom.  ii.  6). 

"  'Tis  not  by  works  of  righteousness 
Which  our  own  liands  have  done,"  etc. 

167 


HOMILETIC  COMMENTARY:   DEUTERONOMY. 


Penitent  Remembrance  of  Past  Sin. —  Verses  7,  8,  22,  23. 

To  make  it  evident  that  they  had  no  reason  to  boast  of  their  own  righteous- 
ness, Moses  reviews  their  sins.  Generally  they  had  provoked  God,  specially  in 
certain  places,  and  it  was  a  mercy  they  had  not  been  destroyed  long  before  this. 
We  forget  our  sins,  think  only  of  our  good  deeds,  and  become  self-righteous, 
and  self-satisfied.     "  Itemember  and  forget  not.  " 

I.  Remember  sin  in  its  aggravating  circumstances.  Sin  at  any  time  is 
risky,  but  peculiar  circumstances  intensify  its  guilt.  1.  Aggravated  by  the 
special  places  in  ivhich  it  was  committed.  Even  at  the  Red  Sea  (c/  Ex.  xiv,  1 1, 
and  Ps.  cvi.  7),  when  starting  in  their  pilgrimage  ;  also  in  Horeb  v.  8,  amid 
flames  of  fire  and  awful  darkness  (Ex.  xxxii.  3-4).  At  Taberah  they  were  dis- 
contented (Num.  xi.  1-3)  ;  at  Massah  they  murmured  (Ex.  xvii.  1)  ;  at  Kibroth- 
hattaavah  they  lusted  (Num.  xi.  4) ;  and  at  Kadesh-barnea,  on  the  very  borders 
of  the  land  of  promise,  they  reproached  God  and  sought  to  return  to  Egypt 
(Num.  xiv.  1).  The  list  begins  with  lower  forms,  and  advances  to  more  aggra- 
vating evils.  How  often  have  we  on  solemn  occasions  and  in  holy  places  "  been 
rebellious  against  the  Lord."  2.  Aggravated  by  the  frequency  of  its  commission. 
"  From  the  day  thou  didst  depart  out  of  the  land  of  Egypt,  until  ye  came  unto 
this  place  "  (verse  7.)  Time  after  time  were  they  warned,  and  check  after  check 
was  given,  but  "  they  believed  not  His  Word  "  (Ps.  cvi.  24).  Can  we  not 
remember  solemn  vows  on  beds  of  sickness,  deep  impressions  in  the  House  of 
God,  followed  up  by  forgetfulness  and  acts  of  wilful  sin?  "  All  their  transgres- 
sions in  all  their  sins  "  (Lev.  xvi.  21). 

II.  Remember  sin  in  bitter  experience.  Li  the  light  of  inward  feelings  we 
may  read  the  guilt  of  sin.  Outward  acts  make  deep  impressions  within  us,  and 
our  own  memory  records  the  fruits  of  past  disobedience.  Israel  had  seen  the 
death  of  arrogant  Egyptians  and  wicked  idolaters — the  miraculous  power  and 
gracious  rewards  of  .Jehovah.  They  knew  the  rewards  of  obedience,  and  the 
consequences  of  disobedience.  They  had  been  chastised  and  delivered,  and  sin 
in  them  had  impaired  memory,  and  blotted  out  all  remembrance  of  God  and  His 
goodness.  Most  bitter  is  the  fruit  of  sin  in  conscience  and  life.  Its  remnants 
are  corruption,  shame,  and  death.  "  What  fruit  (moral  results)  had  ye  in  those 
things  whereof  ye  are  now  ashamed  (self  reproached),  for  the  end  of  these  things 
is  death  (in  its  widest  and  most  solemn  sense  "  (Rom.  vi.  21). 

"  Our  pleasant  vices  make  instruments  to  scourge  us." — Shakespeare. 

III.  Remember  sin  in  its  consequences  before  God.  Sin  not  only  brings 
bitter  experience,  but  exposes  to  serious  consequences  before  God.  1.  God  was 
provoked.  "  Ye  provoked  the  Lord  to  wrath."  He  is  not  insensible,  does  not 
overlook  sin.  It  is  opposition  to  His  nature,  authority,  and  government.  "  Oh, 
do  not  this  abominable  thing  that  I  hate."  2.  Death  ^vas  threatened.  "Angry 
with  you  to  have  destroyed  you."  Sin  kindled  the  lire  of  Jehovah  against 
them  ;  but  He  was  slow,  very  slow,  to  destroy  them.  They  escaped,  as  we  must 
escape,  by  a  Mediator.  "  Had  not  Moses,  His  chosen,  stood  before  Him  in  the 
breech  to  turn  away  His  wrath." 

The  Sin  of  Horeb. —  Verses  8-12. 

Israel  continually  sinned,  and  therefore  deserved  not  the  land  into  which  they 
were  about  to  enter.     But  some  sins  were  specially  provoking  and  shameful. 
The  molten  calf  at  Horeb  must  never  be  forgotten. 
168 


HOMILETIC  COMMENTARY:    DEUTERONOMY. 


I.  It  was  a  violation  of  God's  covenant.  They  had  solemnly  pledged  them- 
selves to  obey  God,  aud  ratified  the  covenant  with  blood.  "  All  that  the  Lord 
hath  said  will  we  do,  and  be  obedient  "  (Ex.  xxiv.  3-8).  Feelings  soon  change, 
and  emotions  die  away.  Men  are  not  cultured,  not  spiritual  enough  to  worship 
an  invisible  (Rom.  i.  20-25  ;  Col.  i.  15  ;  Heb.  xi.  27),  they  become  sensual  and 
demand  a  visible  God.  When  we  substitute  anything  for  God,  we  practically 
deny  Him.    "  They  made  a  calf  in  Horeb,  and  worshipped  the  molten  image." 

II.  It  was  a  provocation  in  most  solemn  circumstances.  The  purpose  of 
assembling,  the  scenes  around  them,  and  the  reason  for  the  absence  of  their 
leader,  lent  solemnity  to  the  occasion.  Moses  contrasts  the  levity  and  guilt  of 
the  people,  with  his  interview  with  God  and  his  fasting  on  the  mount.  God 
was  near,  but  they  forgot  Him.  They  defied  every  barrier.  Moses  was  fasting, 
praying,  and  receiving  the  law  ;  God  was  appearing  in  awful  signs,  yet  they 
"quickly  turned  aside  out  of  the  way,"  "Also  (even)  in  Horeb  ye  provoked 
the  Lord." 

III.  It  was  most  corrupting  in  its  influence.  They  "  have  corrupted 
themselves"  (verse  12).  All  sin  debases  body  and  mind.  It  is  a  moral 
putrefaction,  and  offensive  to  God.  It  renders  men  unprofitable  {i.e.  corrupt, 
useless,  unfit  for  the  end  of  their  creation),  Rom.  iii.  12;  Ps.  xiv,  1-3.  Man, 
once  the  high  priest  of  Nature,  the  glorious  link  between  the  material  and  the 
spiritual,  has  forsaken  his  Maker,  thrown  off  his  holy  robes  and  "  corrupted 
his  way."     "  They  are  all  gone  aside,  they  are  all  together  become  filthy." 


God  Provoked  at  Horeb. 

On  this  part  of  Israel's  history  we  copy  from  Spurgeon's  Treasury  of  David 
(Ps.  cvi.  7). 

To  provoke,  is  an  expression  setting  forth  a  peculiar  and  more  than  ordmary 
degree  of  misbehaviour,  and  seems  to  import  an  insolent  daring  resolution  to 
offend.  A  resolution  not  contented  with  one  single  stroke  of  disobedience,  but 
such  as  multiplies  and  repeats  the  action  till  the  offence  greatens  and  rises  into 
an  affront ;  and  as  it  relates  to  God,  so  I  conceive  it  aimed  at  Him  in  a  threefold 
respect.  1.  It  rkQ^  \x^  dignm^t  i\\Q  power  and  prerogative  of  God.  An  assault 
upon  God  sitting  upon  the  throne,  snatching  his  sceptre,  defiance  of  his  royalty 
and  supremacy.  He  that  provokes  God,  dares  Him  to  strike  to  revenge  the 
injury  and  invasion  upon  His  honour — considers  not  the  weight  of  His  arm, 
but  puffs  at  all  and  looks  the  terrors  of  revenging  justice  in  the  face. 
2.  Provoking  God  imports  an  abuse  of  His  goodness.  God  clothed  with  power 
is  the  object  of  fear  ;  but  as  He  displays  goodness,  of  love.  By  one  He 
commands,  by  the  other  He  wins,  courts  our  obedience.  An  affront  on 
His  goodness,  tenderness  and  love,  as  much  exceeds  an  affront  of  His  power  as 
a  wound  at  the  heart  transcends  a  blow  on  the  hand.  For  when  God  works 
miracles  of  mercy  to  do  good  upon  a  people  as  He  did  upon  the  Israelites,  was  it 
not  a  provocation,  infinitely  base  and  insufferable,  a  degi'ee  of  ingratitude, 
higher  than  the  heavens  struck  at,  and  deeper  than  the  sea  that  they  passed 
through.  3.  Provoking  God  imports  an  affront  upon  His  long  suffering  and 
His  patience.  The  musings  of  Nature  in  the  breast  tell  us  how  keenly,  how 
regretfully,  every  man  resents  the  abuse  of  His  love  ;  how  hardly  any  prince, 
but  one,  can  put  up  an  offence  against  His  mercy  ;  and  how  much  more 
affrontive  to  despise  majesty  ruling  by  the  golden  sceptre  of  pardon,  than  by 
the  iron  rod  of  penal  law.  But  patience  is  a  further,  a  higher  advance  of 
mercy— mercy  drawn  out  at  length,  wrestling  with  baseness,  and  striving  it 


CHAP.  IX. 


HOMILETIC  COMMENTARY :  DEUTERONOMY. 


possible  eveu  to  weary  and  outdo  ins^ratitude  ;  therefore  sin  against  tliis  is  the 
highest  pitch  of  provocation.  For  when  patience  is  tired,  let  all  the  inventions 
of  mankind  find  something  further  upon  which  to  hope,  or  against  which  to  sin. 
The  Israelites  sinned  against  God's  patience,  one  offence  following  upon  another, 
the  last  rising  highest,  until  the  treasures  of  grace  and  pardon  were  so  far 
drained  and  exhausted,  that  they  provoked  God  to  swear ;  and  what  is  more 
to  swear  in  His  wrath  and  with  a  full  purpose  of  revenge,  that  they  should 
never  enter  into  His  rest. — Robert  South. 


HOMILETIC  HINTS  AND  SUGGESTIONS. 


Ver.  1.  Go  in.  1.  Land  to  be  pos- 
sessed. 2,  Go  in  and  possess  it — with 
courage  in  conflict — in  dependence  upon 
God's  presence,  not  upon  self-righteous- 
ness and  human  prowess.  Israel  were 
not  casual  invaders,  forsaken  of  God, 
but  now  emboldened,  and  must  no 
longer  delay  (cf.  Num.  xiii  25.)  "  Fight 
the  good  figlit  of  faith  and  lay  hold  on 
eternal  life." 

Ver.  2.  Great  and  tall  1.  Men  of 
stature  pliysically.  2.  Mentally  of 
gigantic  mind.  3.  Spiritually  "the 
measure  of  the  stature  of  the  fulness 
in  Christ  Jesus."     (Ep.  iv.  13.) 

Ver.  4.  Speak  not.  Man  apt  to  be 
proud  iji  heart.  When  proud  in  lieart 
he  speals,  boasts  of  self-righteousness 
and  good  deeds.  God  seeks  to  check 
this  spirit  by  His  Word  and  provi- 
dence— "  Many  had  proved  wise  if 
they  had  not  thought  themselves  so." 
Bp.  Hall. 

Vers.  4-6.  God  doth  drive  them  out 
— in  sovereign  power — on  account  of 
their  constant  wickedness,  therefore 
nothing  due  to  you,  fear  lest  you  for- 
feit possessions  and  God's  favour. 

Ver.  7.  Grievous  sins.  1,  Forget- 
fulness  of  ({od,  "forget  not."  2.  Re- 
bellion. "  Ye  have  been  rebellious 
against  the  Lord.  3.  Continual  pro- 
vocation. "  From  the  day  that  thou 
didst  depart  out  of  the  land  of  Egypt." 

.  Ver.  8.   The  Lord  was  angry.     God 
is  said  to  be  angry  when  he  doeth  as 
an  angry  man  useth  to  do  :    viz.  (1) 
170 


chide  ;    (2)  smite  ;    revenge  being  the 
next  effect  of  anger. — Trapp. 

\.  A  charge.  "  Ye  provoked  the 
Lord,"  by  impenitence,  forgetfulness, 
and  disobedience.  2.  A  consequence. 
"  The  Lord  was  angry  with  you  to 
have  destroyed  you."  We  are  under 
deep  obligations  to  God  as  Creator, 
Benefactor,  and  Saviour ;  but  too 
often  unfaithfully  forget  his  benefits, 
ungratefully  murmur  against  his  deal- 
ings and  live  in  habitual  rebellion. 
(Is.  i.  2,  3.) 

Vers.  8-12.  I.  The  absent  leader. 
"  I  was  gone  up  into  the  mount."  a. 
The  purpose  of  his  absence  "  to  receive 
the  tables  of  stone."  b.  The  length  of 
his  absence,  "forty  days  and  forty 
nights."  II.  The  Apostate  People, 
"  turned  aside  out  of  the  way."  (Ver. 
12.)  III.  The  sacrilegious  act.  "They 
have  made  them  a  molten  calf."  (Ex. 
xxxii.  7.)  IV.  The  fearful  conse- 
quences. God  forsaken  and  self  cor- 
ruption. There  is  intimate  connection- 
between  idolatry  and  self  corruption. 

Corrupted  themselves.  1.  Sin  self 
debasing.  2.  God's  service  our  honour 
and  adornment.  God  should  be  our 
glory,  and  we  should  not  be  a  shame 
or  dishonour  to  him.  "  Adorn  the 
doctrine  of  God  ;  make  it  trim,  neat, 
and  lovely  in  the  sight  of  others.  (Tit. 
ii.  10.)  Let  there  be  beautiful  har- 
mony between  profession  and  practice. 

The  sin  of  Horeb.  I.  The  sin  re- 
membered. 1.  Idolatry.  Not  merely 
forgetting,  or  disowning  God,  but 
setting  up  an  idol  in  his  place.  2. 
Idolatry  of  the  worst  kind :  changing 
the  glory  of  God  into  the  similitude  of 


EOMILETIC  COMMENTARY:  DEUTERONOMY. 


an    ox.     3.    The    idolatry    of  Egypt  their  fathers.     2.  For  self  condemna- 

under  which  they   had  suffered,  and  tion.      "We   have  sinned   with    our 

from  which  they  had  been  delivered,  fathers."     It  was  our  nature  in  them, 

4.  Idolatry  after  many  wonderful  in-  and  it  is  their  nature  in  us  that  has 

terpositions  of  the  true  God  in  their  committed  this  great  sin. — Treasury 

behalf.     II.  The  remembrance  of  sin.  of  David. 
1.  For  humiliation.     It  was  the  sin  of 


The  Great  Intercession — Verses  lZ-20. 

This  is  a  second  mediation  on  the  Mount.  A  mediation  most  remarkable  and 
instructive.  The  crisis  was  terrible  and  trying  to  the  great  leader.  But  Moses 
stood  "  in  the  breach  "  and  warded  off  the  danger. 

I.  The  need  of  intercession.  Read  these  verses  with  Ex.  xxxii.,  and  we  have 
the  whole  story.  1.  The  people  had  sinned.  They  had  openly  broken  the  law 
they  solemnly  vowed  to  keep.  They  had  bowed  to  a  calf  in  pretence  of  wor- 
shipping Jehovah.  The  contagion  spread.  The  noise  in  the  camp  was  not  the 
noise  of  war,  but  of  riot  and  dancing.  "  Ye  have  sinned  a  great  sin."  2.  The 
people  tvei-e  exposed  to  death  through  sin.  God  was  provoked  to  "  anger  and 
hot  displeasure"  (verse  19).  Sin  is  no  trifle  ;  it  rouses  Divine  wrath,  and  this 
wrath  burns  sometimes  like  a  fire.  "  Let  me  alone,  that  my  wrath  may  wax  hot 
against  them,  and  that  I  may  consume  them"  (Ex.  xxxii.  10).  " It  is  a  fearful 
thing  to  fall  into  the  hands  of  the  living  God."  3.  Aaron's  life  was  endangered. 
"The  Lord  was  angry  with  Aaron  to  have  destroyedhim  "  (verse  20).  Too 
weak  to  resist,  he  yielded  to  the  people,  received  their  gifts,  and  helped  them  to 
make  the  golden  calf.  He  was  a  partaker  in  the  guilt  of  idolatry,  and  would 
have  suffered  the  penalty  but  for  the  intercession  of  Moses.  "  Neither  be  par- 
taker of  other  men's  sins." 

II.  The  intercessor  provided.  "  I  fell  down  before  the  Lord."  The  spirit  in 
which  Moses  pleaded,  the  arguments  which  he  used,  and  the  results  which  he 
gained,  are  special  features  in  this  intercession.  In  Moses  we  have^-1.  _  Great 
earnestness.  "  1  fell  down,"  not  in  mere  formal  attitude,  but  with  intense 
feeling  and  energy.  He  was  humble,  but  earnest.  2.  G7'eat  sympathy.  For- 
merly he  had  chosen  their  lot  (Heb.  xi.  25),  and  notwithstanding  their 
unworthiness  he  does  not  forget  them.  His  feeling  for  his  people  is  a  type  of 
the  sympathy  of  Jesus,  our  Mediator.  3.  Great  disinterestedness.  He  wished 
not  for  greatness  at  their  expense,  but  refused  an  offer  most  tempting.  His 
self-sacrifice  is  seen — (a)  In  abstaining  from  food.  "  I  did  neither  eat  bread 
nor  drink  water,  because  of  all  your  sins."  (b)  hx  his  willingness  to  sacrifice 
life  itself  for  their  sake.  "  Blot  me,  I  pray  thee,  out  of  thy  book  "  (Ex.  xxxii.  32). 
4.  Great  boldness.  His  seemed  a  hopeless  case,  and  "  the  odds  were  against 
him  ; "  yet  he  ventures  near,  and  pleads  with  boldness  at  God's  feet.  5.  Great 
p)er severance.  Many  say,  "  You  might  as  well  give  it  up,  it  is  all  lost  labour  ;  " 
but  Moses  intercedes  though  repelled,  "  Let  me  alone  : "  intercedes  though  he 
himself  "  was  afraid  of  the  anger  and  hot  displeasure,  wherewith  the  Lord  was 
wroth."  Long  and  perseveringly  did  he  plead.  I  fell  down  "  as  at  the  first, 
forty  days  and  forty  nights." 

III.  The  results  of  the  intercession.  Disheartening  as  were  the  circum- 
stances, blessed  results  were  gained.  1.  God  hearJiened  to  Moses.  What  a 
change  from,  "Let  me  alone,  that  my  wroth  may  wax  hot  against  them." 
2.  The  people  tvere  delivered.  They  were  not  consumed  for  their  sins.  "The 
Lord  repented  of  the  evil  which  He  thought  to  do  unto  His  people  "  (Ex.  xxxii. 

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HOMILETIC  COMMENTARY:  DEUTERONOMY. 


14).  3.  Aaron  s  life  was  spared.  "  I  prayed  for  Aaron  also  at  the  same  time  " 
(verse  20).  Wliat  encouragement  for  us  to  plead  for  our  friends  and  fellow- 
sinners.  Never  despair,  for  God  is  omnipotent  and  "  deliglitetli  in  mercy." 
"  Is  there  anytiiing  too  liard  for  the  Lord  "  (verse  2).  If  Moses  prevailed,  how 
much  more  does  Jesus  "  who  ever  lives  to  intercede  for  us." 

Aaron's  Sin. —  Verse  20. 

While  Moses  was  up  in  the  Mount,  Aaron  was  left  in  charge  to  advise,  direct 
and  control  the  people.    But  how  did  he  act  ?  (cf.  Ex.  xxiv.  14  ;  xxxii.  21-23). 

I.  Aaron's  sin.  Weak-minded,  he  was  easily  drawn  into  sin,  aided  and 
abetted  it.  We  must  neither  bring  sin  upon  others  nor  encourage  them  in  it. 
His  excuses  were  insufficient  and  false.  "  What  did  this  people  unto  thee,  that 
thou  has  brought  so  great  a  sin  upon  them  ?  " 

II.  Aaron's  exposure  to  danger.  His  whole  conduct  so  angered  God  that 
he  would  have  been  destroyed  but  for  the  intercession  of  Moses.  "The 
Lord  was  angry,  very  angry  with  Aaron  to  have  destroyed  him."  No  man's 
character  and  position  can  shelter  him  from  the  wrath  of  God. 

III.  Aaron's  deliverance.  "  I  prayed  for  Aaron  also  the  same  time."  The 
most  eminent  and  eloquent  men  sin  and  need  an  intercessor.  Moses  mildly 
rebuked  his  brother,  but  retaliates  not.  He  prays  for  him  and  delivers  him 
from  death.  What  value,  what  power  in  the  prayers  of  God's  people.  "  The 
effectual  fervent  (in  thought)  prayer  of  a  righteous  man  availeth  (energizes) 
much."  (Jas.  v.  16.) 

What  are  men  better  than  sheep  or  goats, 

That  nourish  a  blind  life  within  the  brain, 

If,  knowing  God,  they  lift  not  hands  of  prayer. 

Both  for  themselves  and  those  who  call  them  friend  1 

For  so  the  whole  round  earth  is,  every  way 

Bound  by  gold  chains  about  the  fact  of  God. 

HOMILETIC  HINTS  AND  SUGGESTIONS. 

Vers.  13.  A  stif -necked  people.  A  and  greater  than  they.  2.  'i'he  con- 
metaphor  taken  from  a  horse  that  dition  of  its  fulfilment.  To  obtain 
stiffens  his  neck  against  the  reins  and  self  aggrandisment  at  the  sacrifice  of 
will  not  be  guided  by  the  rider,  the  people.  3.  The  refusal  of  this 
Hence  it  denotes  a  people  obstinate,  condition.  The  test  was  severe,  but 
rebellions,  who  will  not  submit  to  God  the  spirit  in  which  it  was  met  redounds 
{cf.  Ex.  xxxii.  9,  xxxiii.  3  ;  2  Chron.  to  the  honour  of  Moses. 
XXX.  8  ;  Ps.  Ixxv.  5  ;  Jer.  xvii.  23  ; 
Actsvii.  51).  Vers.  15-17.    The  broken  tables.    1. 

An  expression  of  righteous  indignation. 

Vers.  14.     Let  me  alone.     1.  God's  Perhaps  a  revival  of  the  spirit  which 

indignation   and    apparent  refusal  to  had  formerly  led  him  astray  (Ex.  ii.  12). 

bless.       2.    The   power   of  prayer   to  2.  A  symbol  of  the  broken  covenant, 

change  circumstances,  if  not  the  pur-  3.  A  witness  to  exclusion  from  Divine 

pose  of  God.     *' The  Lord  repented  of  favour.  This  was  a  solemn  sight,  which 

the  evil."  should   have   deeply    impressed   their 

hearts  when  they  saw  the  blessings 

"  /  «v7/  make  "   of  thee  a  nation,  which  they  had  lost. 
1.  The   promise  —  a   nation,  mightier 
172 


HOMILETIG  COMMENTARY:   DEUTERONOMY. 


Vers.  18-19,  1.  Fear  of  Divine  man  may  very  grievously  sin,  2.  That 
anger.  2.  Prayer  for  Divine  help.  3.  his  good  deeds  cannot  save  him  from 
Interposition  of  Divine  mercy.  the  consequences  of  his  sin.     3.  That 

there  is  no  sin  which  does  not  require 

Vers.  20.     Learn. — 1.  'J^hat  a  good      atonement  and  mediation. 

The  Idol  Destroyed. —  Verse  21, 

Israel  in  Egypt  had  some  leaning  towards  idolatry  ;  but  miraculous  events 
since  the  exodus  had  checked  this  tendency.  Now  in  the  absence  of  Moses,  the 
cry  was  raised  "  Make  us  a  god."  The  god  was  made  and  then  destroyed.  In 
this  we  see — 1.  The  Anger  of  Moses.  The  gospel  enjoins  broadest  love  to  the 
sinner,  but  deepest  indignation  against  sin.  Pity  not  only  makes  benevolent 
and  charitable,  but  imparts  strength  and  zeal  to  resist  Satan.  Yet  like  all 
other  passions,  "  righteous  indignation,"  needs  controlling  grace  and  must  not 
be  umvisely  exercised.  "  That  anger  is  without  sin  ;  that  is,  against  sin." 
(Mason).  "  Be  ye  angry  and  sin  not."  2.  The  courage  of  Moses.  The  meekest 
man  may  be  firm  and  courageous.  Six  hundred  thousand  seem  paralyzed  before 
one  man  who  stands  up  for  God  (Deut.  xxxii.  30).  When  conscious  of  right 
and  our  cause  good  we  need  not  fear,  "The  righteous  are  bold  as  a  lion" 
(Prov.  xxviii,  1  ;  Ps.  liii.  5).  Virtue  is  bold  and  goodness  never  fearful. 
3.  The  vanity  of  the  idol.  How  impotent  this  God  before  Moses.  How  stupid 
the  people  and  how  foolish  their  conduct !  How  irrational  to  adore  idols 
less  valuable,  less  honoured  than  their  makers!  The  golden  idols  of  self,  and 
worldly  pleasure  are  blind  and  senseless.  Their  worship  is  folly,  wickedness 
and  death.     "  Little  children,  keep  yourselves  from  idols." 


Grievous  Rebellions. —  Verses  22-24, 

Moses  here  reminds  them  of  minor  sins,  of  other  places  besides  Horeb,  in 
which  they  rebelled  against  God.  These  memorials  of  sin  and  punishment 
should  humble  them  and  enhance  God's  mercy  to  them.     Notice — 

I.  The  Divine  Command.  "  Go  up  and  possess  the  land,"  This  direction 
had  been  given  many  times — given  with  emphasis  and  detail.  God  repeats 
directions  in  "line  upon  line"  to  satisfy  reasonable  doubt  and  stimulate  to 
hearty  obedience.  Let  us  say  with  the  prophet,  "  I  will  watch  to  see  what  he 
will  say  unto  me." 

II.  Israel's  disobedience  to  this  command.  "  Ye  rebelled  against  the  com- 
mandment." 1.  Unbelief  was  the  source  of  this  rebellion.  "  Ye  believed  Hira 
not."  Without  faith  no  impression  can  be  made  upon  the  heart  by  sense, 
reason,  or  miracle.  Stones  are  rounded  and  smoothed  by  the  friction  of  water  ; 
but  the  heart  of  unbelief  is  hard  and  insensible  to  Divine  goodness  and  Divine 
threatening.  2.  Refusing  to  hear  was  the  sign  of  unbelief.  "  Nor  hearkened 
to  His  voice."  Listless  inattention  to  the  word  is  sure  proof  of  unbelief.  If  we 
believe  not  the  word  of  God,  we  cannot  esteem  His  gilts  nor  "  possess  the  land." 
"  When  pilgrims  to  the  celestial  city  begin  to  doubt  the  Lord  of  the  way,  they 
soon  come  to  think  little  of  the  rest  at  the  journey's  end,  and  this  is  the  surest 
way  to  make  them  bad  travellers  "  {Spurgeon).  "  They  could  not  enter  in 
because  of  unbelief." 

III.  The  rebellion  which  resulted  from  this  disobedience.  Stubborn  refusal 
was  repeated,  and  rebellion,  open  and  long-continued,  was  the  sad  result.     Con- 

173 


HOMILETIC  COMMENTARY:   DEUTERONOMY. 


tinuance  in  sin  aud  unbelief  always  go  togetlier.  There  is  reflex  influence  upon 
faith  aud  character.  First  unbelief,  then  disobedience  to  the  word,  and,  lastly, 
open  defiance.  "  Man  knows  the  beginning  of  sin  ;  but  who  bounds  the  issues 
thereof? "  says  one.     "  He  addeth  rebellion  unto  his  sin  "  (Job  xxxiv.  37). 


Prolonged  Intercession.— F^rs^s  25-29. 

Moses  retires  to  his  mediation  on  account  of  apostasy  at  Sinai  {cf.  verses 
18-20).  Whether  the  forty  days  mean  a  second,  or  only  describe  the  first 
period,  we  see  how  earnest  and  prolonged  the  intercession  was. 

I.  The  intercession  of  Moses  for  his  people.  The  sin  at  Horeb  was  most 
provoking — the  climax  of  one  long  rebellion.  God  threatened  destruction,  and 
Moses  goes  between  to  intercede  aud  save.  1.  In  the  agony  of  praijer.  "  I  fell 
down"  in  profound  humility  aud  intense  anxiety.  The  best  of  men  have  thus 
pleaded  for  others.  Knox  cried,  "  0  Lord,  give  me  Scotland,  or  I  die."  It  is 
said  that  Latimer  was  so  constant  and  earnest  in  prayer  during  his  imprisonment, 
that  he  was  unable  to  rise  up  without  help.  2.  With  symbols  of  grief  (vevsQ  18). 
His  soul  was  stirred  within  him,  and  he  fasted  in  grief.  Personal  need  and 
personal  advancement  were  forgotten.  "  I  sat  down  and  wept,  and  mourned 
certain  days,  and  fasted  and  prayed  before  the  God  of  heaven  "  (Neh.  i.  4). 

II.  The  pleas  which  Moses  urged  in  this  intercession.  He  was  obliged  to 
own  their  wickedness,  and  could  only  bow  his  head  in  solemn  prayer.  "  Their 
character  was  bad  indeed,"  says  Matthew  Henry,  "  when  he  that  appeared  an 
advocate  for  them  could  not  give  them  a  good  word,  and  had  nothing  else  to 
say  on  their  behalf,  but  that  God  had  done  great  things  for  them,  which 
really  did  but  aggravate  their  crime."  1.  He  2^^^ads  God's  ownership 
of  them.  "  Thy  people  and  thine  inheritance."  After  creating  aud  pur- 
chasing them  wilt  Tliou  destroy  them  I  "  Remember  Thy  congregation 
which  Thou  has  purchased  of  old."  2.  He  pleads  God's  goodness  to  them. 
They  were  redeemed  and  brought  out  of  Egypt.  He  knew  them  ;  had  taken 
great  care  of  them  and  worked  miracles  on  their  behalf.  How  strange, 
how  inconsistent  now  to  forsake  them  !  No  man  is  willing  to  lose  his  property 
and  no  king  will  relinquish  his  dominions.  God  will,  therefore,  keep  his  own 
and  maintain  His  right  over  His  people.  3.  He  pleads  God's  covenant  ivith 
their  fathers.  "  Remember  Thy  servants,  Abraham,  Isaac,  and  Jacob."  The 
people  are  still  the  posterity  of  Jacob,  and  their  rebellion  does  not  alter  Thy 
purpose  to  give  them  the  laud.  God  desires  to  be  reminded  of  His  promise, 
that  a  sense  of  His  faithfulness  aud  our  unworthiness  may  be  deepened  within 
us.  4.  He  pleads  the  honour  of  God  Himself.  (Ver.  28.)  We  should  ever  be 
jealous  for  the  glory  of  God  and  the  interests  of  His  people.  If  God  destroyed 
Israel  what  would  the  E^'yptians  say  !  How  the  enemy  would  rejoice  and 
sound  aloud  their  triumph,  {cf.  Ex.  xxxii.  12,  13.)  They  would  say  :  1.  God 
tvas  unable  to  help.  "  The  Lord  was  not  able  to  bring  them  into  the  land." 
Was  Divine  energy  spent.  Had  God  been  overcome  or  lost  His  omnipotence  to 
save.  Oh  never  let  this  be  said  I  That  mightij  hand  is  not  shortened  that  it 
cannot  save.  (Is.  lix.  1.)  "  Is  my  hand  shortened  at  all,  that  it  cannot 
redeem  ?  or  have  I  no  power  to  deliver  ?  (Is.  1.  2),  or,  2.  God  hated  His  jjeople. 
"  Because  He  hated  them."  Stilfnecked  and  most  provoking  had  they  been; 
but  Divine  love  was  unchangeable.  God  will  never  cast  off  His  people.  "  For 
th^  mountains  shall  <lepart,  and  the  hills  be  I'emoved ;  but  My  kindness  shall 
not  depart  from  thee,  neither  shall  the  covenant  of  My  peace  be  removed,  saith 
the  Lord  that  hath  mercy  on  thee." 
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HOMILETIC  COMMENTARY :  DEUTERONOMY. 


HOMILETIO  HINTS  AND  SUGGESTIONS. 


Ver.  21.  Dusi  in  the  hrook.  The 
dregs  of  sin.  No  other  water  to  drink, 
and  this  most  bitter  and  unsatisfactory. 
Sin  curses  our  blessings  and  embitters 
our  enjoyments.  (Mai.  ii.  2.)  As 
Moses  destroyed  the  form,  calcined 
the  material  of  this  idol  and  reduced 
it  to  powder,  so  must  all  idols  be 
destroyed.  The  people  seemed  to 
swallow  their  own  sin,  so  bitterness 
follows  indulgence.  "  The  backslider 
in  heart  shall  be  filled  with  his  own 
ways."  "  He  shall  drink  as  he  brews," 
says  Mt,  Henry. 

Vers.  24-26.  The  great  sin.  The 
terrible    danger.       The    power    of  a 


righteous  man  in  turning  away  danger* 
Mighty  as  was  the  sin  of  Israel,  the 
prayer  of  Moses  was  mightier.  How 
earnestly  should  we  plead  for  a  back- 
sliding people  and  a  guilty  world  !  "  I 
prayed,  and  he  had  a  hard  tug  of  it ; 
but  prayer  is  the  best  lever  at  a  dead 
lift." — Trapp. 

Vers.  26,  27.  1.  A  people  enslaved, 
wicked  and  rebellious ;  yet  chosen, 
redeemed  and  purchased.  2.  God's 
remembrance  and  faithfulness.  "Thou, 
0  Lord,  art  in  the  midst  of  us,  and  we 
are  called  by  Thy  name ;  leave  us  not." 
(Jer.  xiv.  9  ;  cf.  Ps.  xc  7  ;  1  Kings 
viii.  51.) 


ILLUSTRATIONS    TO    CHAPTER    IX. 


Vers.  1-3.  Mightier.  Never  covet 
easy  paths.  The  Lord  keep  you  and 
me  from  that  sin,  beloved.  {J.  H. 
Evans.)  A  soldier  in  battle  should 
feel  as  if  the  whole  battle  depended 
upon  himself.  Pass  over.  We  are 
afraid  of  being  desperate  Christians. 
Oh,  let  us  be  desperate  !  The  Church 
needs  extremity — a  great  tug  out  of 
the  world.  {Lady  Power  scour  t.)  iitand 
before.  A  passionate  desire  and  un- 
wearied will  can  perform  impossibilities, 
or  what  seem  to  be  such  to  the  old  and 
feeble.  If  we  do  but  go  on  some  un- 
seen path  will  open  up  the  hills.  We 
must  not  allow  ourselves  to  be  dis- 
couraged by  the  apparent  dispropor- 
tion between  the  result  of  the  single 
efforts  and  the  magnitude  of  the 
obstacles  to  be  overcome. — Sharp. 

Vers.  4-6.  My  righteousness.  It  is 
the  peculiar  glory  of  gospel  grace  to 
humble  every  believer  in  the  dust,  and 
from  gratitude  and  love  to  produce 
the  best  obedience.  This  grace  will 
carry  us,  if  we  do  not  wifully  betray 
our  trust,  victoriously  through  all 
difficulties  (2  Cor.  xii.  9). 

"  The  greatest  attribute  of  Heav'n  is  mercy  ; 
And  'tis  the  crown  of  justice,  and  the  glory 
Where  it  may  kill  with  right,  to  save  with 
pity." — Beaumont  and  Fletcher. 


Ver.  7.  Forget.  The  sin  of  the  un- 
derstanding leads  on  to  the  sin  of  the 
memory.  What  is  not  understood 
will  soon  be  forgotten.  Men  feel  little 
interest  in  preserving  husks ;  if  they 
know  nothing  of  the  inner  kernel  they 
will  take  no  care  of  the  shells.  It  was 
an  aggravation  of  Israel's  sin  that 
when  Cod's  mercies  were  so  numerous 
they  yet  were  able  to  forget  them. 
Surely  some  out  of  such  a  multitude 
of  benefits  ought  to  have  remained  en- 
graven upon  their  hearts  ;  but  if  grace 
does  not  give  us  understanding,  nature 
will  soon  cast  out  the  memory  of  God's 
great  goodness. — Spurgeon. 

Vers.  8-17.  Horeh.  The  ox  image 
here  is  sarcastically  called  "a  calf;" 
idols  are  worthy  of  no  respect,  scorn 
is  never  more  legitimately  used  than 
when  it  is  poured  upon  all  attempts 
to  set  forth  the  Invisible  God. — 
iSpurgeon. 

Molten  image.  Tiiey  had  given  up 
the  true  God  whom  it  had  been  their 
glory  to  adore,  and  had  set  up  a  rival 
to  Him,  not  a  representation  of  Him  ; 
for  how  should  He  be  likened  to  a 
bullock  ?  False  gods,  attempts  to  re- 
present the  true  God,  and  indeed,  all 
material  things  which  are  worshipped 

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IIOMILETIC  COMMENTARY:  DEUTERONOMY. 


are  so  much  filth  upon  the  face  of  the 
earth,  whether  they  be  crosses,  cruci- 
fixes, virgins,  wafers,  relics,  or  even  the 
Poj^e  himself  God  abhors  them  and 
so  do  \\Q.—Simrgeon. 

Ver.  12.  Ari^.e  from  off  thy  knees, 
the  petitioner's  i)osture.  St.  James, 
they  say,  had  knees  as  hard  as  camels' 
knees,  with  contnmal  kneeling  ;  and 
Hilarion  was  found  dead  in  his  oratory 
with  knees  bent,  eyes  and  hands  lifted 
up. — Trapp. 

Ver.  17.  Cast  them.  Drive  away 
nature  and  back  it  comes  at  a  gallop 
{French  2)roverh).  Whosoever  is  out  of 
patience  is  out  of  possession  of  his 
soul.  Men  must  not  turn  bees  and 
kill  themselves  in  stinging  others. — 
Bacon. 

Vers.  22-24.      From  the  day  that 


I  knew  you.  To  fall  out  at  starting 
was  a  bad  sign.  Those  who  did  not 
begin  well  can  hardly  be  expected  to 
end  well.  Israel  is  not  quite  out  of 
Egypt,  and  yet  begins  to  provoke  the 
Lord  by  doubting  His  power  and 
questioning^  his  faithfulness  to  his 
promise. — Spurgeon. 

Vers.  26-29.  Prayed.  "  The  gift 
of  the  knees."  "  The  impotence  of 
man  with  the  omnipotence  of  God."  It 
is  not  the  length  but  the  strength  of 
prayer  that  is  required,  not  so  much 
the  labour  of  life,  as  the  travail  of  the 
heart. 

"  Pleads  he  in  earnest  ?  look  upon  his  face  ; 
His  eyes  do  drop  no  tears,  his  prayers  are  in 

jest ; 
His  words  come  from  his  mouth,  ours  from 

our  breast  : 
He  prays  but  faintly,  and  would  be  denied  : 
We  pray  with  heart  and  soul,  and  all  beside." 
Shakespeare. 


CHAPTER  X. 


Critical  Notes. — 1.  That  time.  The  order  for  the  ark  was  given  before  the  apostasy  of 
the  people,  cf.  Ex.  xxv.,  and  the  tables  were  put  into  it  after  the  dedication  of  the  tabernacle. 
But  Moses  connects  events  related  to  each  other  for  his  own  purpose  without  strict  chronological 
order.     Hew,  cut  with  an  axe,  to  shape.     Tables,  blocks  or  tablets. 

3.  Shittim,     Acacia  tree,  Ex.  xxv.  5. 

5.  There  they  be.  "  Another  minute  but  important  circumstance,  the  public  mention  of 
which  at  the  time  attests  the  veracity  of  the  sacred  historian." 

6.  Beeroth.  Identical  with  Benejaakan  of  Num.  xxxiii  31.  Mosera  and  Moseroth  (plu.),  in 
the  vicinity  of  mount  Hor  (Num.  xxxiii.  31) ;  as  Aaron  died  there,  Eleazar  ministered — was  in- 
stalled priest,  Ex.  xxiii.  25  ;  xxviii.  1. 

7.  Gudgodah.  Hor-hagidgad  (mount  of  thunder,  Num.  xxxiii.  32).  Jotbath — Jotbathah  of 
Num.  xxxiii.  33. 

8.  That  timei  Of  encampment  at  Sinai  thirty-eipfht  years  since.  The  tribe  of  Lei-i  separated 
from  other  tribes.  Stand.  Exclusively  the  business  of  priests,  Num.  vi.  23.  Non-priestly 
family  of  Kohath  carried  the  ark,  Num.  iv.  15. 

9.  Cf.  Num.  xviii.  20-24  ;  Deut.  xviii.  1,  2. 

10.  Moses  resumes  his  address  and  sums  up  the  results  of  his  intercession. 

11.  "  This  commandment  and  promise  was  a  testimony  that  God  now  was  reconciled  unto 
them  by  the  intercession  of  Moses"  (Ainswnrth). 

12.  Now,  i.e.,  "  Since  all  that  thou  hast  is  thus  .«hown  to  be  of  mere  grace,  without  desert  of 
thine  own."  Require,  etc.,  i.e.  understand  the  spiritual  claims  of  these  formal  regulations.  Fear. 
Eilial  fear,  pious  reverence,  existing  only  with  love.     Walk.    Accept  truth,  and  follow  the  course 

176 


HOMILETIC  COMMENTARY:   DEUTERONOMY. 


rescribed,  cf.  Gen.  xviii.  19  ;  Ps.  xxv.  4,  5 ;  Acts  xviii.  25,  26.     Serve.    The  genuine  fruit  of 
love,  John  xiv.  15  ;  Gal.  v.  13  ;  1  John  iii.  18. 

14.  Heaven  of  heavens  imports  all  included  under  the  name  of  heaven.  Jehovah  is  not  a 
local  God.     His  claims  cannot  be  limited,  cf.  1  Kings  viii.  27  ;  Ps.  cxlviii.  4. 

15.  He  was  not  bound  to  elect  Israel,  yet  did  so  of  His  own  free  will. 

16.  Circumcise,  therefore  be  no  longer  stiflnecked  ;  be  not  insensible  to  God's  love,  persist 
no  longer  in  obstinate  resistance  to  God. 

17.  The  demand  for  surrender  is  followed  by  a  description  of  the  nature  and  acts  of  Jehovah. 
He  is  not  a  local  Deity,  and  though  taking  special  interest  in  Israel — He  is  God  of  gods,  i.e.,  the 
supreme  God,  the  essence  of  all  that  is  divine,  of  all  power  and  might,  Ps.  cxxxvi.  2.  Lord  of 
lords,  supreme  Ruler  of  heaven  and  earth,  reyardeth,  not  subject  to  prejudice,  nor  perverts 
justice  as  human  judges,  Lev.  xix.  15  ;  2  Chron.  xix.  7. 

18, 19.  He  is  impartial  and  uncorruptible,  executes,  vindicates  the  rights  of  the  defenceless 
(orphan  and  widow)  and  manifests  loving  care  for  the  helpless  and  oppressed  (stranger). 

19.  Love.  As  they  had  been  strangers  in  Egypt,  and  knew  what  it  was  to  need  help,  they 
were  to  love  the  stranger  as  God  loved  him,  and  relieve  his  wants,  Jas  ii.  15,  16  ;  1  Jno.  iii. 
10,  17. 

20-22.  Fear,  Reverence  is  due  to  God  in  act  and  life  on  account  of  what  He  is  and  what 
He  has  done.  He  is  the  ground  of  confidence  and  joy  (thy  praise),  inspiring  fear  and  dread  by 
terrible  things  done  for  them. 

21.  Amongst  the  mighty  acts  was  one  specially  to  be  remembered. 

22.  Out  of  70  persons,  notwithstanding  cruelty  and  oppression,  had  grown  a  mighty  nation' 
Gen.  xlvi.  26  ;  Acts  vii.  14. 

The  Achievements  of  Prayer. —  Verses  1-11. 

Through  the  intercession  of  Moses  God  not  only  spared  Israel,  but  gave  them 
further  pledges  of  His  love. 

I.  The  law  was  renewed.  "  He  wrote  on  the  tables,  according  to  the  first 
writing."  (Ver.  4.)  God  refused  not  a  second  transcript  of  his  will,  but  in 
mercy  renewed  his  covenant  with  them.  1.  The  law  written  with  the  finger  of 
God.  At  first  a  supernatural  "  voice  "  was  heard,  now  a  supernatural  hand 
writes  and  repeats  the  ten  words.  2.  The  law  iinaltered.  The  second  edition 
was  "  like  unto  the  first."  It  needed  no  correction,  no  amendment.  What 
God  wrote  differed  not  from  what  he  spoke.  The  written  word  is  from  God  and 
unchangeable,  as  the  spoken  word.  3.  I'he  law  kept  in  the  ark.  "  Put  the  tables 
in  the  ark."  (Ver.  5.)  Thus  was  it  perpetuated  and  transmitted  to  us.  Unto 
us  are  "  committed  the  oracles  of  God."  Let  us  understand,  keep,  and  spread 
them. 

II.  The  priesthood  was  established.  The  institution  was  forty  years  old,  but 
provision  was  made  for  a  standing  order,  perpetual  succession,  and  settled 
maintenance.  1.  The  high  priesthood  in  the  person  of  Eleazar.  Aaron  died, 
but  his  son  succeeded  him.  God  will  never  want  men  to  carry  on  His  work. 
The  robes  of  office  will  never  soil.  "  Moses  stripped  Aaron  of  his  garments,  and 
put  them  upon  Eleazar  his  son,"  2.  The  ordinary  priesthood  in  the  tribe  of 
Levi.  This  tribe  was  specially  chosen  for  the  service  of  the  sanctuary.  A 
settled  ministry  is  the  gift  of  God  to  tiie  Cliurch.  (Ep.  iv,  11,)  The  continuation 
of  this  ministry  and  the  preservation  of  religious  ordinances,  betoken  (Jod's 
favour,  God  can  remove  the  candlestick  (Rev.  ii,  4)  and  punish  sin.  Hence 
need  of  prayer  for  ministers.     "  Brethren,  pray  for  us," 

III.  The  command  to  advance  was  given.    Permission  to  march  was  gained 

M  177 


CHAP.  X.  IIOMILETIC  COMMENTARY:  DEUTERONOMY. 


by  prayer.  Moses  the  intercessor  must  be  the  leader  (ver,  11.)  Those  are  only 
fit  to  lead  who  preserve  from  ruin.  God  gives  a  full  and  unconditional  pronaise 
of  his  presence.  There  can  be  no  guidance  and  advance  in  life  without  Him. 
He  can  stop  progress  at  any  time  and  in  any  department  of  life.  Hence 
"prayer  hinders  no  journey."  "I  forgot  to  pray  this  morning,"  says  Philip 
Henry,  "and  the  chariot  wheels  drove  heavily  along."  The  most  prayerful 
ministers  and  people  are  the  most  prosperous  and  progressive.  Unexpected  and 
marvellous  things  may  be  witnessed  through  prayer.  "  Call  unto  Me,  and  I 
will  answer  thee,  and  show  thee  great  and  mighty  things  which  thou  knowest 
not." 

Distinguished  Service. —  Verses  8,  9. 

Moses  mentions  as  a  special  favour  that  when  Aaron  died  the  high  priest- 
hood was  renewed  in  the  person  of  Eleazar,  and  that  the  Levites  were  separated 
to  minister  in  the  tabernacle  and  perpetuate  the  ordinary  priesthood. 

I.  The  Ministry  appointed.  The  tribe  of  Levi  were  most  zealous  for  the 
honour  of  the  Lord  when  the  golden  calf  was  worshipped  at  Sinai  (Ex.  xxxii. 
26-29).  Moses  then  charged  them  to  consecrate  themselves  {lit.  to  fill  their 
hands)  to- the  Lord  (ver.  29).  Lidependent  of  the  fact  that  Moses  and  Aaron 
belonged  to  this  tribe,  there  was,  therefore,  special  reason  for  its  selection.  1. 
It  is  honourable  service.  If  it  be  deenied  a  preferment  to  minister  to  an  earthly 
sovereif^ii,  how  much  more  to  be  servant  of  "the  King  of  Kings  and  Lord  of 
Lords."  "  Happy  are  these  Thy  servants,  which  stand  continually  before  Thee." 
(2  Chr.  ix.  7.)  2.  It  is  holy  service,  separated  and  consecrated  to  the  Lord. 
They  had  to  do  with  "  the  most  holy  things,"  and  had  to  be  washed,  cleansed, 
and  offered  for  an  offering.  (Num.  viii.  15.)  Holy  and  pure  life  must  be  seen 
in  the  service  of  God.  3.  It  is  responsible  service.  They  had  to  "  minister." 
Priests  are  servants  ;  not  "  Lords  over  God's  heritage."  (1  Pet.  v.  3.)  No 
toil  so  responsible  and  noble  as  this.  Christ  himself  came  "  not  to  be  ministered 
unto,  but  to  minister."  4.  It  is  joi/ fid  service.  "To  bless  His  name."  Levites 
sang  and  played  on  instruments.  God's  service  is  not  irksome  but  joyous, 
free,  and  delightful. 

II.  The  introduction  to  this  ministry.  Under  the  Gospel  all  believers  are 
called  into  holy  service,  and  raised  to  the  dignity  of  "sons,"  "  kings,"  and 
"  priests."  But  for  the  Clu"istian  ministry  there  must  be  :  1.  Divine  call. 
"  The  Lord  separated,"  the  Lord  spake,  not  to  sanction  some  human  plan, 
but  to  reveal  his  own.  "  No  man  taketh  this  honour  unto  himself,  but  he 
that  is  called  of  God,  as  Aaron  was."  2-  Divine  direction.  The  office  is  not 
only  created,  but  its  duties  minutely  specified.  To  bear  the  ark,  to  stand  and 
minister,  and  to  bless  the  Lord  and  the  people.  3.  Divine  qualification. 
Suitable  gifts,  inward  persuasion  by  tiie  Holy  Spirit,  and  commission  to  draw 
nigh.  None  are  meet  for  holy  ministry,  but  by  the  grace  of  God  and  the 
sanctification  of  the  Holy  Ghost  {cf.  2  Cor.  ii.  16  ;  Gal.  i.  15.) 

HOMILETIC  HINTS  AND   SUGGESTIONS. 

Vers.  1-3.    Tables.    First  uttered  in  our  nature  had  broken  the  law,  and 

fire,    written    on    stone,   renewed    in  could  not  be  saved  by  the  keeping  of 

mercy,  and  preserved  and  portable  in  it.     This   Christ,  our  true  Moses,  re- 

the   ark.      Like   the  first.      "Which  pairs  again,   writing  the   law  not  in 

Moses  had  broken ;  to  show  how  we  in  tables  of  stone,  but  in  the  hearts  of 
178 


HOMILETIC  COMMENTARY:    DEUTERONOMY. 


believers,  and  enabling  them  in  some 
good  measure  to  keep  it  (John  i.  17), 
walking,  as  Luther  phraseth  it,  in  the 
heaven  of  the  promise,  but  in  the 
earth  of  the  law  ;  that  in  respect  of 
believing,  this  of  obeying. —  Trapp. 

Ver.  6.  The  relation  between  the 
ordinances  of  religion  and  temporal 
blessings.  "  The  earlier  commentators 
observed  the  inward  connection  be- 
tween the  continuation  of  the  high- 
priesthood  and  the  water  brooks.  J. 
Gerhard,  for  example,  observes  :  "God 
generally  associates  material  blessings 
with  spiritual ;  as  long  as  the  ministry 
i^f  the  Word  and  the  observance  of 
Divine  worship  flourish  among  us,  God 
will  also  provide  for  our  temporal 
necessities." — Keil. 

Aaron  s  death  and  Eleazars  succes- 
sion. I.  The  common  destiny  of  men. 
"  It  is  appointed  unto  all  men  once  to 
die."  II.  The  providence  of  God  in 
the  arrangement  of  this  destiny.  All 
life  depends  upon  God.  Aaron  died 
according  to  a  Divine  purpose  "  into 
Mount  Hor  at  the  commandment  of 
the  Lord,  and  died  there."  (Num. 
xxxiii.  38.  III.  The  mercy  of  God  in 
appointing  successors  to  the  ofMce 
of  the  dead.  Eleazar  immediately, 
authoritatively,  and  securely  took  the 
place  of  Aaron.  This,  an  evidence 
of  reconciliation,  encouraging  to  faith 
and  humbling  to  pride.  IV.  The 
pledge  of  perpetuity  to  the  cause  of 
God.  God's  servants  die,  but  the 
work  goes  on  and  ever  will  do.  A  aron's 
death.  1.  An  indication  of  Divine  dis- 
pleasure. 2.  A  manifestation  of  mercy. 
He  was  not  put  to  death  as  a  trans- 
gressor by  fire  or  plague  from  heaven  ; 
but  dies  in  ease  and  honour.  3.  A 
significant  type.  Aaron  did  not  enter 
Canaan.  Tlie  Levitical  priestliood 
made  nothing  perfect.  Christ  brings 
in  a  better  hope  and  an  eternal  priest- 
hood. (Heb.  vii.  23-25.)  Priest's  office. 
Invested  with  awful  solemnity.  Divine 
authority,  and  heavenly  sanctity. 
Must  not  be  undertaken  lightly,  un- 
worthily, but  in  the  fear,  and  for  the 
glory  of  God,  and  the  interests  of  men. 

Ver.  8.    Minister  service.     I.  The 


service  of  God  demands  all  Levites. 
Every  Christian  should  be  a  priest, 
ever  ministering  in  the  temple.  1. 
Burden-bearing.  How  often  Christians 
murmur  about  their  burdens,  as  though 
they  were  not  honoured  in  being  per- 
mitted to  bear  anything  for  God.  2. 
Singing.  The  Levites  sang  and  played 
on  instruments.  Sing  the  song  of 
gratitude  and  contentment.  3.  Study- 
ing the  law.  "Search  the  Scriptures." 
4.  Attendance  on  the  ordinances  of 
the  sanctuary.  There  is  a  special 
blessing  for  those  who  worship  in 
God's  house.  II.  God  demands  this 
service  in  our  prime  ;  "  from  twenty 
and  five  years  old."  We  must  give 
God  the  best  we  have.  III.  He  de- 
mands this  service  when  it  can  be 
most  easily  rendered.  God  did  not 
ask  of  the  Levites,  nor  does  of  us,  im- 
possibilities. The  very  young  and  the 
old  were  exempt  from  the  bearing  of 
the  heavier  burdens.  God  suits  the 
burden  to  the  back.  All  He  asks 
is,  that  we  shall  do  what  we  can. — 
It.  A.  Griffin. 

Ver.  9.  Levi's  inheritance  and 
glory.  Not  material  wealth,  such  as 
houses  and  land.  They  were  not 
permitted  to  engage  in  secular  pur- 
suits, but  had  to  employ  themselves 
wholly  to  God's  service.  God  has 
tlieir  inheritance  in  the  riches  of  his 
grace  and  the  resources  of  his  provi- 
dence. "  I  am  their  inheritance,  and 
ye  shall  give  them  no  possession  in 
Israel.  I  am  their  possession."  (Ezek. 
xliv.  28.) 

Ver.  11.  Arise.  1.  God  has  pre- 
pared an  inheritance  for  his  people. 
Joy,  fruitfulness  and  power  on  earth, 
through  faith  ;  rest  and  heaven 
hereafter.  2.  God's  people  should 
earnestly  strive  to  attain  this  inherit- 
ance. The  command  to  arise  supposes 
neglect,  weakness  and  prostration. 
3.  God  will  lielp  His  people  when  they 
strive  to  obey  Him.  He  will  provide 
a  leader.  "Take  thy  journey  before 
the  people."  He  will  pledge  his  word 
to  give  success;  "possess  the  land, 
which  sware  I  unto  their  fathers  to  give 
unto  them."| 

179 


nOMILETIC  COMMENT  A  R  T:    DEUTERONOM  Y. 


Human  Obligation  to  Divine  Goodness. —  Verses  12-22. 

God  having  expressed  His  love  and  care  towards  them  in  their  selection, 
having  pardoned  their  apostasy,  preserved  their  priesthood  and  privileges.  He 
seeks  to  persuade  them  to  love  Him  in  return.  "And  now  Jsrael"  ("now 
that  thou  hast  everything  without  dessert  or  worthiness,  purely  from  forgiving 
grace,"  Keil).  "  What  doth  the  Lord  require?"  Under  what  obligation  art 
thou  put,  but  to  fear  and  obey  him  ?  We  give  the  sketch  of  the  remaining 
chapter. 

I.  Divine  Requirements.  God's  commands  are  just  and  reasonable.  Mercies 
received  require  some  return,  "What  shall  I  render?"  (Ps.  cxvi.  12.)  1.  To 
fear  and  obey  God.  Be  humble,  thankful,  and  no  longer  refractory.  Cherish 
reverence  for  the  name  and  will  of  God.  This  fear  must  awaken  love,  and  this 
love  must  prompt  to  active  service.  2.  To  p^irify  the  heart  and  life  (ver.  16). 
Circumcision  was  a  symbol  of  purity  and  consecration  to  God.  Be  not  insen- 
sible, but  holy  in  heart  and  life.  The  heart  and  will  must  be  renewed,  and  we 
must  "  abstain  from  fleshly  lusts."  3.  To  love  strangers  and  practise  hospitality 
(ver.  19).  We  must  defend  the  weak,  be  kind  to  strangers,  impartial  to  all, 
and  compassionate  to  all. 

II.  The  motives  to  enforce  these  Requirements.  This  duty  is  enforced  from 
many  considerations.  1.  Personal  advantage  should  prompt  it.  "  For  thy  good," 
(ver.^e  13).  Rewards  of  obedience  are  abundant  in  the  present  life.  Our  ease, 
comfort,  and  happiness  are  concerned  ;  "  Godliness  is  profitable  unto  all  things, 
havit  g  promise  of  the  life  that  now  is,  and  of  that  which  is  to  come."  2.  2he 
divine  nature  claims  it.  Jehovah  cannot  tolerate  pride  and  stiff- neckedness 
towards  Himself  or  towards  other  persons.  In  his  nature  and  moral  government 
we  find  abundant  reasons  for  loving  Him.  (a)  God  is  supreme  (verse  14).  His 
authoiity  is  not  local  nor  circumscribed.  He  fills  heaven  and  earth,  {b)  God 
is  rich  in  mercy  (verse  15).  He  chose  Israel,  not  for  what  He  saw  in  them  ; 
of  His  own  free  will  He  delighted  in  their  fathers,  and  in  sovereign  mercy  He 
made  them  "  above  all  people."  {c)  God  is  all  powerful  (verse  17).  Men 
fear  powerful  monarchs.  God's  omnipotence  is  always  exerted  to  deliver  from 
danger  and  do  good.  Hence,  reverence  due  to  His  great  name,  id)  God  is 
no  respecter  of  persons.  He  is  just  and  upright  in  nature,  impartial  and 
incorrui)tible  in  His  dealings.  Appearances  deceive  Him  not  ;  nor  does  He 
regard  forms,  professions  and  privdeges  without  reality.  "  God  accepteth  no 
man's  person  "  (Gal.  ii.  6).  3.  Divine  goodness  deserves  it.  Constant  benefits 
require  constant  thanks.  Partial  gratitude  and  services  are  worthless.  We 
must  have  "  respect  to  all  the  commandments."  "  An  honest  soul  would  not 
conceal  any  debt  he  was  to  God,"  says  Gurnall,  "but  calls  upon  itself  to  give 
an  account  for  all  his  benefits.  The  skipping  over  one  note  in  a  lesson  may 
spoil  the  grace  of  tlie  miisic.  Unthankfulness  for  one  mercy  disparageth  our 
thanks  for  the  rest."  Reverence  is  due  to  God.  {a)  For  His  gracious  acts  for 
His  people  (verse  21).  Terrible  deeds  were  done  for  Israel,  and  great  things 
have  been  shown  to  us.  "Only  fear  the  Lord,  and  serve  Him  in  truth  with  all 
your  heart;  for  consider  how  great  things  He  hath  done  for  you  "  (1  Sam. 
xii.  24).  {b)  For  abundant  prosperity  unto  His  people  (verse  22).  Israel's 
history  and  increase  had  been  marvellous.  From  few,  they  had  become  many  ; 
from  a  weak,  they  had  become  a  mighty  nation.  They  were  multiplied  as  the 
stars  of  heaven  and  blessed  beyond  degree  !  What  then  did  they  owe  to  God  ? 
Why  be  obstinate  and  disobedient  ? 

"  O  !  to  prace  how  great  .a  debtor, 
Daily  I'm  constrained  to  be." 
180 


HOMILETIC  COMMENTARY:  DEUTERONOMY. 


God's  Claims  upon  our  Service. —  Verses  12-16. 

The  intercession  of  Moses  secured  new  blessings.  New  obedience  should 
therefore  be  given  to  God,  who  bestowed  them.  The  service  which  God  claims 
is  specified  in  its  nature,  breadth,  and  activity. 

I.  The  nature  of  the  service  claimed.  It  is  summed  up  and  touchingly 
enforced  in  few  words.  "  What  doth  the  Lord  require  ?  "  1.  Willing  service. 
"  y^\\&t  require  ?  "  The  word  signifies  to  ask  or  request.  God  in  the  law  of 
Moses  commanded  many  observances  and  enforced  obedience  when  required  ; 
but  love  and  veneration  must  be  voluntary.  God  does  not  rule  men  like  suns 
and  stars,  nor  like  brutes  ;  but  appeals  to  reason  and  conscience — solicits  and 
requests  our  service.  "  Who  then  is  ivilUng  this  day  ?  "  etc.  "  Will  ye  be  my 
disciples  ? "  What  an  attitude  for  the  Omnipotent  and  Eternal  God  to  assume 
towards  man  !  How  lovingly  and  beseechingly  does  he  request  our  obedience. 
"  But  to  Israel  He  saith,  all  day  long  {i.e.,  with  unwearied  patience)  I  have 
stretched  forth  My  hands  (like  a  mother  calling  back  her  child,  in  gracious, 
earnest  entreaty)  unto  a  disobedient  and  gainsaying  (refractory,  or  stubborn) 
people."  (Rom.  x.  21.)  2.  Practical  service.  Genuine  religion  is  always 
practical,  not  mere  feeling  and  form.  It  is  fear,  obedience,  and  love,  (a)  To 
fear  the  Lord,  not  with  slavish  fear — a  fear  which  hath  torment,  and  is 
opposed  to  love  (1  Jno.  iv.  18)  but  a  filial  reverence.  (6)  7b  love  Him.  Love 
and  fear  go  together.  Reverence  in  a  child  begets  true  affection.  When  our 
feelings,  our  hearts  are  right  we  naturally  yield  to  God  our  profoundest  reverence, 
(c)  To  serve  him.  When  love  tills  our  hearts,  it  will  express  itself  in  life.  We 
shall  instinctively  cleave  to  God  and  "  walk  in  all  His  ways."  We  shall  fear  to 
offend  Him  and  dread  separation  from  Him.  We  shall  serve  God  with  heart 
and  soul.  Our  religion  will  not  be  in  word  but  in  deed.  We  may  suspect  our 
religion,  suspect  our  interest  in  Christ,  if  we  have  no  delight  in  His  service,  no 
love  for  His  person.  The  law  must  be  written  in  our  hearts,  as  a  permanent 
principle  and  conserving  force  of  life  (Ps.  xxxvii.  31.)  Our  service  must  be 
spiritual ;  our  obedience  free  and  hearty  ;  and  our  love  fervent  and  sincere. 

Not  by  the  terrors  of  a  slave 

Do  they  perform  his  will ; 
But  with  the  noblest  powers  they  have. 

His  sweet  commands  fulfil. 

II.  The  ground  on  which  the  claim  is  urged.  The  appeal  for  future  loyalty  is 
made  on  several  grounds.  Let  us  suggest  three.  1.  It  is  rational.  "  What 
doth  the  Lord  require  ;  anything  unreasonable,  impossible,  or  inconsistent  ? 
Can  God  ask  less  than  what  is  due  to  him  ?  He  does  not  "  bind  heavy 
burdens  and  grievous  to  be  borne."  "  For  my  yoke  is  easy  and  my 
burden  is  light."  2.  Tt  is  enforced  by  covenant.  "  The  Lord  thy  God." 
Israel  was  ever  reminded  of  this  relationship  and  the  duties  which  spring  from 
it.  Whatever  God  was  in  Himself  He  was  to  them  ;  all  His  perfections  were 
enlisted  on  their  behalf.  In  the  covenant  with  Christ  God  regards  His  people 
as  specially  His  own  and  bestows  upon  them  greater  blessings.  As  creatures, 
as  property,  God  has  a  right  to  claim  us.  But  if  His  children,  bought  with 
blood,  we  should  love  Him  with  all  our  heart.  If  He  has  made  solemn  compacts, 
pledged  Himself  and  all  His  resources  to  help,  we  should  make  no  reserve  what- 
ever, but  devote  ourselves,  body,  soul  and  spirit  unto  Him.  3.  It  is  due  from 
constant  mercies.  He  brought  us  into  being  ;  dignified  us  with  understanding  ; 
sustained  and  redeemed  our  life  from  destruction.  For  us  He  has  given  His 
word,  sent  His  son  and  opened  heaven.  Some  return  is  due  and  should  be 
rendered  to  Him.    Mercies  have  been  great,  constant,  and  multiplied.     Special 

181 


HOMILETIC  COMMENTARY:   DEUTERONOMY. 


fjivours  demand  special  service,  as  those  who  keep  the  largest  farms  pay  the 
most  rent.  "  I  beseech  you,  therefore,  brethren,  by  the  mercies  of  God  (in 
providence  and  grace)  tliat  ye  present  your  bodies  {i.e.  your  whole  selves)  a 
living  sacrifice  (in  contrast  to  dead  beasts  offered  under  law)  holy,  acceptable 
(well  pleasing)  to  God,  which  is  your  reasonable  (rational)  service  ;  i.e.  a  service 
befitting  a  rational  being  "  (Rom.  xii.  1). 

III.  The  needful  qualification  to  render  the  service-  "  Circumcise  the 
foreskin  of  your  heart"  (ver.  16).  1.  We  are  naturally  sinful.  Circumcision 
teaches  that  we  are  impure,  and  unfit  for  God  and  His  service.  We  must, 
mortify  our  members  which  are  upon  earth  (Col.  iii.  5)  ;  crucify  the  affections 
and  lusts  of  the  flesh  (Gal.  v.  24)  ;  renounce  act  of  all  sin  and  selfwill  and 
sever  ourselves  from  sensuality.  Circumcision  is  tliat  of  the  heart,  in  the  spirit, 
and  not  in  the  letter "  (Rom.  ii.  28.  29).  2.  The  needed  qualification  is  a 
circumcised  heart.  True  obedience  can  only  spring  from  a  renewed  loving 
heart.  When  enmity  is  subdued  and  affection  planted  within  us,  then  God 
gives  filial  fear,  or  the  spirit  of  adoption  ;  then  service  is  not  task  work.  Slavery 
and  selfishness  pass  away,  and  duty  becomes  hearty  and  enthusiastic.  When 
love  reigns  in  the  heart,  the  whole  man  will  be  brought  under  sway.  All  our 
powers  will  be  employed  in  doing  the  will,  and  promoting  the  glory  of  God. 
"Love is  the  fulfiUing  of  the  law." 


HOMILETIC  HINTS  AND  SUGGESTIONS. 


Vers.  12,  13.  Study  the  clauses  of 
this  requirement.  God's  exactions,  if 
we  be  Christians,  are  our  own  free  will 
offerings.  What  God  demands  is  what 
thankful  hearts  should  gladly  give. 
First  of  all  to  fear  Him.  Not  to  be 
terrified,  that  is  the  natural  man's  reli- 
gion. Unless  taught  of  God  men  look 
upon  Him  with  terror  and  alarm. 
'Hence  religion  is  a  sepulchral  and 
gloomy  thing  to  them.  To  the  Chris- 
tian all  is  reverse.  He  has  no  alarm  ; 
he  courts  God's  presence  and  feels  that 
presence  to  be  the  inspiration  of  hope 
and  joy.  Next  to  ^valk  in  all  his  ways- 
All  the  ways  proceed  from  one  source 
and  terminate  in  the  same  again. 
There  are  varieties  of  expression,  but 
one  religion.  A  way  of  righteousness 
a  way  of  truth,  a  way  of  peace,  and  a 
way  of  pleasantness.  All  are  different 
l)aths  which  God  has  prescribed  for  His 
people ;  and  they  that  are  His  people 
are  found  walking  in  them.  Walk, 
not  to  stand  still,  in  His  ways — not 
your  own.  Then  "  to  love  Him."  If 
the  fear  enjoined  were  terror,  it  would 
be  impossible  to  love.  Love  is  the 
germ  in  the  heart  that  blossoms  and 
bursts  into  all  the  fragrant  fruits  de- 
182 


manded  by  God's  holy  law.  The  law, 
like  the  imperious  taskmaster,  says, 
"  Give  me  fruit,"  and  you  cannot ;  but 
love  softly,  progressively,  originates 
and  develops  all  the  fruits  of  the  Spirit. 
The  absence  of  this  love  is  the  absence 
of  Christianity.  This  love,  lost  in  the 
fall,  regained  by  the  cross,  is  the  result 
of  seeing  God's  love  for  us.  The 
measure  and  extent  is  "all  your  hearts." 
Not  more  tlmn  human  strength,  not 
less  than  will  fill  the  heart  is  required. 
Think  of  the  equity  of  the  law,  and  of 
its  greatness.  Not  cold,  calculating 
preference  ;  but  warm,  cordial  attach- 
ment— attachment  not  blind  and  unin- 
telligible, but  with  all  the  soul.  Also 
to  serve  him,  service  in  the  sense  of 
worship.  'J'he  word  liturgy  strictly 
means  service ;  here  service  means 
adore,  pray,  and  praise  ;  worship  out- 
wardly, publicly,  and  privately  with 
all  the  heart.  We  learn  the  essence 
of  all  true  acceptable  worship  before 
God.  Not  material  glory,  ritual  splen- 
dour ;  but  depth  of  sincerity,  intensity 
of  love,  the  supremacy  of  God  in  the 
heart.  What  is  the  end  of  all  this  ? 
First,  God  asks  this,  not  for  His  benefit, 
but  for  our  good.     Is  there  no  benefit 


HOMILETIC  COMMENTARY :  DEUTERONOMY. 


CHAP.  X. 


in  meeting  together  in  the  house  of 
God,  in  unloading  the  thankful  heart 
in  praise  ?  When  you  give  the  greatest 
glory,  worship,  and  homage  to  God, 
the  reaction  of  it  is  showers  of  blessings, 
mercies,  and  privileges  upon  yourselves. 
God  requires  this  in  His  word,  in  sea- 
sons of  affliction  and  prosperity.  He 
requires  it  that  holy  effects  may  be 
seen,  and  that  men  may  feel  that  re- 
ligion purifies.  It  is  also  good  for  the 
world.  The  best  evidence  that  you 
are  Christians  is  in  what  you  feel, 
suffer,  sacrifice,  and  do  ;  not  as  ser- 
vants obeying  for  reward,  but  as  sons 
serving  God  out  of  affection. — Dr. 
Camming. 

Ver.  13.  Keep  (shamar)  signifies  to 
keep  diligently,  carefully,  faithfully  ; 
as  watchmen  keep  the  city,  soldiers 
their  garrisons,  or  jailors  their  prisoners 
(1  Kings  XX.  39 ;  Job  xii.  12).  God 
would  have  His  people  thus  to  keep 
His  commandments  and  statutes,  and 
to  do  this  on  account  of  those  high 
acts  of  favour  and  grace  that  He  had 
shewed  them  ;  and  what  is  this  but  to 
be  a  holy  people,  yea,  a  very  holy 
people  unto  the  Lord. — Brooks. 

Our  duty  toivards  God.  Consider — 
I.  That  Ave  have  a  duty  to  perform 
towards  God.  A  duty  of — 1.  Holy  fear. 


2.  Perfect  obedience.  3.  Love.  4. 
"Willing  service.  H.  That  tiiis  duty 
is  enforced  by  many  considerations. 
1.  Obedience  to  God's  commands  will 
be  to  our  own  advantage.  2.  We  have 
been  especially  favoured  by  God;  grati- 
tude should  impel  us  to  serve  Him. 

3.  The  consequences  of  enmity  to  Him 
are  fearful  in  the  highest  degree. — 
J^.  Lockwood. 

Vers.  12, 13,  19.  The  sum  of  human 
duty.  Its  nature,  basis,  and  motives. 
cf.  "  What  doth  the  Lord  require  of 
thee,  but  to  do  justly,  and  to  love 
mercy,  and  to  walk  humbly  with  thy 
God  "  (Micah  vi.  8). 

2he  reasonableness  of  God's  law. 
Many  think  it  stern  and  severe,  and 
impossible  for  man  to  obey.  If  God 
required  more  than  man  can  give,  this 
would  be  opposed  to  His  word,  indi- 
cate tyranny  in  His  government,  and 
would  free  man  from  blame.  But  God 
asks  for  service,  not  from  angelic 
powers,  but  service  of  a  nature  adapted 
to  our  own.  His  requirements  are 
clear  as  noonday,  and  equal  as  they 
can  be,  and  the  plea  cannot  be  sus- 
tained. "0,  house  of  Israel,  are  not 
my  ways  equal?  are  not  your  ways 
unequal  ?  "  etc.  (Ezek.  xviii.  29,  30).— 
A.  Barnes. 


God  no  Respecter  or  Persons. — Verse  17. 

In  this  sublime  description  of  God  we  have  a  brief  phrase  indicating  the 
impartial,  incorruptible,  and  righteous  method  of  His  government.  ''  He 
regardeth  not  persons,  nor  taketh  reward."  He  shows  no  favour,  nor  is  he  bribed 
in  judging  men.     "  There  is  no  respect  of  persons  with  God  "  (Rom.  ii.  11). 

I.  In  the  laws  of  Moral  Government. — Natural  laws  make  no  discrimination, 
no  distinction  in  their  nature,  purpose,  and  penalties.  Nature  accepts  no 
bribes  and  regards  no  tears  in  her  retributive  dealings.  There  is  "  natural  law 
in  the  spiritual  world,"  the  same  kind  of  procedure  as  in  the  natural  world. 
The  Jew  has  no  advantage  over  the  Gentile.  Though  His  chosen  people,  God 
will  not  tolerate  sin  in  them  any  more  than  in  other  nations.  Men  everywhere 
have  the  same  wants,  are  subject  to  the  same  diseases,  and  doomed  to  the  same 
grave.  "  The  small  and  the  great  are  there,  and  the  servant  is  free  as  his 
master."  Spiritually  "  there  is  no  difference  (in  their  relation  to  God's  righteous 
government),  for  all  have  sinned  and  come  short  (failed  to  attain)  the  glory  of 
God  "  (Rom.  iii.  22,  23). 

II.  In  the  method  of  Salvation. — If  men  are  equally  guilty,  none  are 
deserving,  and  none  are  saved  by  their  own  good  works.     He  "  accepteth  not 

183 


CHAP.  X.  HOMILETIC  COMMENTARY:   DEUTERONOMY. 


the  person  of  princes,  nor  regardeth  the  rich  more  than  tlie  poor  ;  for  they  all 
are  the  work  of  His  hands"  (Job  xxxiv.  19).  If  saved  at  all,  they  are  saved 
"freely  by  His  grace."  Peter  could  not  believe  that  the  gospel  must  be  offered 
to  the  Gentiles,  and  that  they  stood  on  the  same  basis  of  acceptance  as  the 
favoured  people.  "  Of  a  truth  I  perceive  that  God  is  no  respecter  of  persons  " 
(Acts  X.  34). 

III.  In  the  accounts  of  the  Judgment  Day. — This  day  will  vindicate  the 
righteousness  of  God  in  the  rewards  of  the  just  and  the  punishment  of  the 
unjust.  Then  will  the  eternal  principles  of  the  Divine  government  be  fully 
asserted  and  vindicated.  There  will  be  one  impartial  award,  the  righteous 
Judge  "  will  render  to  every  one  according  to  his  deeds"  (Rom.  ii.  6-11).  "  For 
we  must  all  appear  before  the  judgment  seat  of  Christ ;  that  every  one  may 
receive  the  things  done  in  his  body,  according  to  that  he  hath  done,  whether  it 
be  good  or  bad  "  (2  Cor.  vi.  10). 


Love  to  the  Stranger. — Verse  19. 

Strangers  were  in  danger  of  being  treated  as  foreigners  and  aliens  among  the 
Israelites.  But  many  humane  laws  were  enacted  and  repeated  for  their  benefit. 
They  were  not  merely  to  be  tolerated,  but  to  be  respected,  regarded  as  members 
of  the  Commonwealth — to  be  put  on  perfect  equality  with  the  Israelites.  There 
are  two  reasons  given  for  consideration  to  strangers. 

I.  God  loves  the  stranger.  Though  great  and  terrible,  yet  He  is  kind  and 
affectionate  towards  the  helpless  and  oppressed.  The  more  defenceless  the 
greater  the  claim  upon  His  compassion.  "  A  father  of  the  fatherless  and  a 
judge  of  the  widows  is  God,  in  His  holy  habitation."  Kindness  to  the  stranger 
has  been  considered  such  a  favourite  virtue  that  the  gods  have  been  said  to 
disguise  themselves  to  test  human  hospitality.  The  Bible  and  tradition  seem 
to  agree  on  this  matter.  "  Be  not  forgetful  to  entertain  strangers,  for  thereby 
some  have  entertained  angels  unawares  "  (Heb.  xiii.  2).  Zeus,  "  the  stranger  s 
god,"  suggests  another  title  for  Jehovah.  "  The  poor  committeth  himself  unto 
thee;  thou  art  the  helper  of  the  fatherless."  Ps.  x.  14,  17,  18  ;  cf.  Jer.  xlix.  11  ; 
Hos.  xiv.  3. 

II.  Israelites  themselves  have  been  strangers.  "  For  ye  were  strangers  in 
the  land  of  Egypt."  Legislation  has  protected  the  orphan  and  the  widow,  but 
not  always  strangers.  They  have  been  considered  outcasts  and  foreigners. 
Israel  had  been  afflicted  and  distressed.  They  knew  the  bitter  experience  of 
persecution,  and  should  therefore  sympathise  with  others  in  the  same  condition. 
Our  experience  should  teach  us  to  regard  tenderly  all  reduced  to  slavery  and 
treated  with  inhumanity.  "  Thou  shalt  not  oppress  a  stranger  ;  for  ye  know 
the  heart  (the  soul,  the  feeling)  of  a  stranger  (by  personal  experience),  seeing 
ye  were  strangers  in  the  land  of  Egypt "  (Ex.  xxiii.  9).  If  Cicero  could  say 
whatever  concerned  humanity  was  not  foreign  to  himself,  what  should  be  our 
feelings,  when  we  think  of  the  Divine  Nature,  the  pathetic  appeals  of  the  Word, 
and  the  incarnation  of  Jesus  Christ  ?  "  The  stranger  that  dwelleth  with  you 
shall  be  unto  you  as  one  born  among  you,  and  thou  shalt  love  him  as  thyself, 
for  ye  were  strangers  in  the  land  of  Egypt.  I  am  the  Lord  your  God" 
(Lev.  xix.  34). 

Jove's  special  care 
Are  strangers,  poor  and  friendless. — Odysi. 
184 


HOMILETIC  COMMENTARY:  DEUTERONOMY,  CHAP.  X. 


A  Nation's  Honour. —  Verses  20,  21. 

Moses  returns  to  his  main  subject,  and  again  exhorts  to  reverence  and 
obedience.  God  had  honoured  them,  and  deserved  to  be  honoured  by  them. 
He  was  worthy  in  Himself,  and  worthy  on  account  of  what  He  had  done.  "  He 
is  thy  praise  and  He  is  thy  God — a  nation's  honour  consists  in  God's  blessing 
upon  its  past  history  and  its  present  condition. 

I.  God  in  its  past  history.  God  is  in  history  at  all  times,  over-ruling  all 
events  for  the  accomplishment  of  His  purpose.  But  few  nations  were  blessed  as 
Israel.  1.  In  its  constant  prosperity  (ver.  22.)  Mighty  had  been  the  increase 
of  the  people.  In  number,  position,  and  dignity  they  were  like  the  stars  as 
heaven.  2.  In  its  continual  dejence.  In  their  deliverance  and  history  "  great 
and  terrible  things  "  had  been  done  for  them,  England  should  remember  her 
deliverances  and  defence  in  the  destruction  of  the  Invincible  Armada,  the 
defeat  of  Popish  plots,  and  the  establishmentf  of  the  Protestant  religion.  "  What 
one  nation  in  the  earth  is  like  Thy  people,  even  like  Israel,  whom  God  went 
to  redeem  for  a  people  to  Himself,  and  to  make  Him  a  name,  and  to  do  for 
you  great  things  and  terrible,  for  Thy  land,  before  Thy  people,  which  Thou 
redeemedst  to  Thee  from  Egypt,  from  the  nations  and  their  Gods  ? "  (2  Sam. 
vii.  23.) 

II.  God  in  its  present  condition.  He  must  still  be  our  God,  as  well  as  our 
father's  God.  He  must  never  be  forgotten  nor  forsaken,  but  abide  with  us 
for  ever.  1,  As  the  object  ofivorship.  "  He  is  thy  praise,"  the  object  of  praise, 
and  regard.  We  must  not  worship  our  great  men,  nor  bow  down  to  our  own 
nets  (Heb.  i.  Ifi).  If  God  be  not  recognised  in  public  act  and  private  life,  our 
glory  will  depart.  2.  As  the  ground  of  dependence.  We  must  put  no  confidence 
in  the  wisdom  of  our  policy,  the  extent  of  our  empire,  the  splendour  of  our 
arms,  and  the  abundance  of  our  wealth.  "  Righteousness  exalteth  a  nation." 
3.  As  the  source  of  prosperity.  Our  own  skill  and  wisdom  are  vain.  We  can 
never  do  without  God.  He  gives  increase  and  success  in  families,  churches, 
and  nations  (Acts  v.  38,  39).  To  God  we  owe  everything,  and  should  dedicate 
everything.  "  Well  may  we  think  our  substance  due  where  we  owe  ourselves  " 
(Bp.  Hall).  Let  us  cleave  to  God,  our  shield  in  the  past  and  our  hope  for  the 
future.  "  Only  fear  the  Lord,  and  serve  Him  in  truth  with  all  your  heart  : 
for  consider  how  great  things  He  hath  done  for  you  "  (1  Sam.  xii.  24). 

"  Without  the  help  of  God 
All  is  decay,  delusion  all, 

On  which  mankind  rely  : 
The  firmament  itself  would  fall. 

And  even  Nature  die 
Beneath  annihilation's  nod, 
Without  the  help  of  God."—  W.  Eayley. 


HOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.  19.  Love  the  stranger.  1.  An  ness  and  duty  tender  it "  (»S^A«^^^sp6'«?*^)- 
expression  of  God's  nature.  God  is  "  A  kind  action  is  never  lost." 
love.  2.  An  evidence  of  superior  legis- 
lation in  Israel.  3.  A  duty  enjoined  Ver.  20.  Four  aspects  of  obedience. 
upon  us.  It  is  love  ;  not  mere  pity.  Fear,  serve,  cleave,-  and  swear.  Our 
but  practical  benevolence.  "  Never  allegiance  must  be  public,  constant  and 
anything  can  be  amiss,  when  simple-  firm.    If  we  own  God  as  our  own  God 

185 


CHAP.  X. 


HOMILETIC  COMMENTARY:  DEUTERONOMY. 


He  will  ever  defend  us.  "  Every 
one  that  sweareth  by  Him  shall  glory." 
Ver.  21.  'J h}/ praise.  Thy  praised 
one  (Ps.  xviii.  3),  or  thy  praiseworthy 
one.  He  is  also  thy  chief  glory  and 
praise  among  all  nations,  who  shall  ad- 
mire thy  happiness  in  such  a  God 
{Trapp).     The  friendship  of  God  a 


personal  honour — a  constant  necessity 
and  an  eternal  sufficiency.  Why  be 
ashamed  or  afraid  of  Him  ?  Why  not 
fear  Him  who  can  increase  or  diminish 
(ver.  22),  exalt  or  humble  by  His 
infinite  power  ?  "  Your  God  is  a 
God  of  gods,  and  a  Lord  of  kings " 
(Dan.  ii.  47). 


ILLUSTRATIONS  TO  CHAPTER  X. 


Vers  1-5.  Tables.  God  wrote  the 
laws  upon  stone,  and  these  stones  were 
laid  up  in  the  ark  of  the  testimony. 
But  this  law  He  writes  now  upon  the 
hearts  of  His  people  ;  and  God's  will, 
engraved  upon  the  sensitive  and  sus- 
ceptible heart  of  a  Christian,  will  out- 
last the  Pyramids  of  Egypt,  outlive 
the  stones  that  came  down  from  Mount 
Sinai  in  the  hand  of  Moses,  and  en- 
dure for  ever.  It  is  a  nobler  thing  to 
write  the  law  upon  human  hearts,  and 
more  miraculous,  than  to  write  it  with 
His  own  finger  upon  the  dead  and 
perishing  stone. — Dr.  Gumming. 

Vers.  ^-%.  Ministered.  A  pious 
lady  once  amongst  a  party  of  gentle- 
men, by  whom  the  worldly  circum- 
stances of  ministers  were  made  the 
topic  of  conversation,  remarks  were 
thrown  out  of  which  she  could  not 
approve.  For  some  time  silent,  at 
last,  with  a  dignified  air  and  a  decided 
tone,  she  put  them  all  to  silence  with 
the  words,  "  Well,  you  may  say  what 
you  please  concerning  the  situation  of 
ministers,  but  let  me  tell  you  that  a 
minister  of  the  Gospel  holds  a  more 
honourable  office  than  a  minister  of 
state." —  Whitecross. 

Vers.  12,  13.  Love.  The  centripetal 
force  which  keeps    all    the    celestial 


bodies  in  harmonious  motion,  each  in 
its  appointed  orbit.  What  would  ensue 
could  we  imagine  the  force  to  be  with- 
drawn?— Bowes. 

Vers.  14-17.  A  great  God.  Simo- 
nides,  the  philosopher,  being  requested 
to  describe  God,  asked  a  week  to  think 
of  it,  after  that  a  month,  and  then  a 
year ;  but,  being  still  unprepared,  he 
declined  the  task,  declaring  that  the 
more  he  thought  of  such  a  Being  the 
less  he  was  able  to  describe  Him.  It 
is  said  that  Sir  I.  Newton  and  Dr.  S. 
Clarke  never  mentioned  the  name  of 
God  without  solemn  pause.  "  God 
has  two  thrones — one  in  the  highest 
heavens,  the  other  in  the  lowest 
hearts"  (Is.  Ivii.  15). 

Ver.  19.  Love  the  stranger.  Mercy 
hath  but  its  name  for  misery,  and  is  no 
other  thing  than  to  lay  another's 
misery  to  heart  {Binning).  In  aspiring 
to  the  throne  of  power,  the  angels 
transgressed  and  fell  ;  in  presuming  to 
come  within  the  oracle  of  knowledge, 
man  transgressed  and  fell ;  but  in  the 
pursuit  towards  the  similitude  of  God's 
goodness  and  love  neither  man  nor 
spirit  ever  transgressed  or  shall  trans- 
gress {Bacon).  How  unsuitable  is  it 
for  lis,  who  live  only  by  kindness  (Tit. 
iii.  4-7),  to  be  unkind. — Edwards. 


CHAPTER   XL 

Critical  Notes. — 1-12  develope  more  fully  the  other  features  of  Divine  Requirements,  chap- 
.  1 2.  Love  must  be  seen  in  perpetual  observance  of  commands.  Keep,  Lev.  viii.  35  ;  Num- 
53. 

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HOMILETIC  COMMENTARY:  DEUTERONOMY. 


2.  Ziowown,  i.e.,  ponder  and  lay  to  heart  the  chastisement,  the  mighty  acts  of  God  to  Egypt 
and  to  Israel ;  the  purpose  of  which  is  to  educate  (discipline)  by  correction  and  instruction, 
of.  Ixx.,  with  the  word  in  Prov.  i.  2  ;  v.  12. 

3-6  Instances  given  of  discipline. 

4.  Waters.  Cf.  chap  iv.  34  ;  Ex.  xiv.  26  sqq. 

5.  All  acts  in  guidance  and  protection  of  Israel  and  punishment  of  enemies. 

6.  Destruction  of  Korah's  company  specially  given,  cf.  Num.  xvi.  31-33.  "Moses  only 
mentions  Dathan  and  Abiram,  followers  of  Korah,  and  not  Korah  himself,  probably  from  regard 
to  his  sons,  who  were  not  swallowed  up  by  the  earth  with  their  father,  but  had  lived  to  perpetuate 
the  family."  {KeiL)  Dathan  and  Abiram  also  were  more  determined  and  audacious  against 
Moses.  All  substance,  lit.  everything  existing,  Gen.  vii.  4,  which  was  in  their  following  (at  their 
feet)  cf.  Ex.  xi.  8  ;  Num  xvi.  32. 

7.  The  reason  for  admonition,  cf.  ver.  2.     Know  God's  pui-pose  in  the  acts  you  have  seen. 

8.  9.  This  knowledge  was  to  impel  them  to  keep  the  law,  that  they  might  be  spiritually 
strong,  enter  the  land  and  live  long  in  it.  cf.  chap.  iv.  26  ;  vi.  3. 

10-12.  Another  motive  for  fidelity  is  added,  viz.,  the  entire  dependence  of  the  Promised  Land 
upon  God  for  its  fertility.  Its  richness  was  not  like  Egypt,  the  reward  of  human  skill  and  labour 
but  entirely  the  gift  of  God.  Egypt  and  Canaan  are  distinguished  in  their  most  remarkable 
physical  traits,  the  spiritual  significance  of  which  must  not  be  overlooked,  (cf.  Speaker's 
Commentary.) 

10.    Wateredst,  in  two  ways,  viz.,  by  means  of  tread- wheels,  working  sets  of  pumps,  and  by 
means  of  artificial  channels  connected  with  reservoirs,  and  opened,  turned,  or  closed  by  the  feet. 
•  Both  methods  are  still  in  use  in  Egypt  and  other  similar  districts  of  the   country.     {Speaker's 
Commentary.) 

11-  Hills  mountainous.  DrinTceth,  i.e.  received  its  watering,  the  main  condition  of  all 
fertility,  from  the  rain  and  therefore  the  providence  of  God.  {Keil.) 

12.  Careth  for.  lit.  seeketh  or  inquireth  after.,  i.e.  for  which  God  cared.  Prov.  xxxi.  13  ; 
Job  iii.  4.  LXX.  Oversees.  Ps.  cxlii.  4  ;  Is.  Ixii.  12  ;  Jer.  xxx.  17.  Eyes  ever  under  the 
special  keeping  of  God. 

13.  Thus  dependent,  it  behoved  them  to  fear  and  obey,  that  these  blessings  might  continue. 

14.  First  autumn  rain,  about  time  of  sowing  from  October  to  December,  latter  spring  rains 
in  March  or  April,  which  prepares  ground  for  harvest.  This  rain  would  be  given  with  plentiful 
supply  of  food  for  man  and  beast. 

15.  If  Israel  would  be  faithful. 

16-17.  If  not  obedient,  God's  anger  would  burn  against  them,  heaven  would  shut  up  ("  as  _a 
womb,"  Gen.  xvi.  2),  earth  would  yield  no  produce,  and  they  would  speedily  perish,  Lev.  xxvi. 
19,  20  ;  Deut.  xxviii.  23. 

18-20.  Almost  a  verbal  repetition  of  chap.  vi.  6-9,  to  impress  the  mind. 

21.  Above,  i.e,  as  long  as  heaven  continues  above  earth,  or  to  all  eternity,  cf.  Ps.  Ixxxix,  30  ; 
Job  xiv.  12.  "The  promise  of  Canaan  to  Israel  then  was  a  perpet^ial  promise,  but  also  a 
conditiona  one." 

23.  If  faithful,  God  would  drive  out  all  nations.     Greater,  chap.  %-ii.  1  ;  ix.  1. 

24.  Give  them  the  land  in  its  length  and  breadth,  every  place  within  the  land.  Pull 
possession  in  the  time  of  Solomon. 

25.  So  fill  Canaanites  with  fear,  that  none  could  stand  before  them. 

26-28.  Concluding  summary.  Shalt  put.  lit.,  give  forth,  utter,  proclaim  upon  Mount 
Gerizim,  the  most  southern  of  the  two,  and  according  to  Jewish  ideas,  the  region  of  light,  life, 
and  blessing  {cf.  Speaker's  Commentary.)  Ebal  on  the  north  side,  opposite  Gerizim  {cf.  Stanley. 
"  Sinai  and  Palestine." 

31-32.  Contain  a  reason  for  the  instructions  and  an  assurance  that  if  they  oiserve  to  do,  they 
■shall  cross  Jordan,  enter  and  possess  the  land,  chap.  iv.  5,  6. 

187 


HOMILETIC  COMMENTAR  Y :   BEUTERONOM  T. 


Divine  Discipline  in  Human  Life. —  Vers.  1-9. 

God  frequently  repeated  His  commands,  to  meet  the  child-like  character  and 
condition  of  Israel,  and  to  check  their  proneuess  to  forget  and  rebel.  Love  to 
God  was  to  show  itself  in  distinct  perception  and  perpetual  obedience  to  His 
statutes.  To  awaken  this  love  they  must  trace  God's  dealings  with  them,  and 
realise  that  these  dealings  were  "  chastisement,"  discipline  to  train  them  in  His 
.service. 

I.  Divine  discipline  displayed  in  various  ways.  "  All  the  great  acts  "  which 
God  performed  have  a  bright  and  a  dark  side — were  filled  with  mercy  or  judg- 
ment according  to  the  moral  condition  of  the  spectator.  1.  In  acts  of  love  to 
God's  people.  The  miracles  of  deliverance,  guidance,  and  defence  were  in- 
tended to  weau  from  sin  and  awaken  right  feeling.  Their  afflictions  were  correc- 
tions, less  than  their  rebellion  deserved,  which  taught  them  to  pray  and  depend 
upon  God.  The  gem  cannot  be  polished  without  friction,  nor  Christians  perfected 
without  adversity.  2.  Jn  acts  of  judgment  to  God's  enemies.  The  "  mighty 
hand  "  destroyed  Israel's  foes  and  chastised  the  oppressor.  Proofs  of  God's 
power  and  purpose  were  seen  on  every  hand.  The  overthrow  of  pride  and  the 
defence  of  the  weak ;  the  bestowment  of  good  and  the  infliction  of  evil  were 
a  process  of  education.  God  was  seen  the  friend  of  His  people,  and  the  judge 
of  His  enemies  ;  training  by  peculiar  discipline,  and  warning  by  solemn  visita- 
tions. Thus  life  is  a  school.  The  great  events  of  life  are  appointed  and 
directed  by  God  to  train  us  for  service. 

There  is  a  Divinity  that  shapes  our  ends, 
Rough  hew  them  how  we  will. 

II.  Divine  discipline  to  be  recognised  in  the  events  of  life.  "  Know  ye 
this  day."  Men  are  unable,  unwilling  to  learn.  Life  to  them  is  ordinary, 
accidental,  or  without  value.  We  must  take  note,  ponder  this  truth,  and 
discern  God's  purpose  in  our  life.  If  we  could  see  "  the  end  of  the  Lord  "  in 
his  dealings  with  us  and  others,  we  should  murmur  less,  and  be  more  thankful 
and  resigned.  We  quench  "  the  light  of  life"  by  our  "theory  of  life."  It  is 
not  the  want  of  greater  miracles,  but  of  perception  of  spiritual  insight,  that 
leads  us  to  forget  God  and  misinterpret  His  providence.  Wherever  the  hand 
of  God  is,  there  is  miracle  and  meaning  if  we  desire  to  learn.  All  processes  of 
life  point  to  mental  and  moral  development.  It  is  our  wisdom,  our  interest  to 
believe  and  co-operate.  "  I  would  rather  do  the  will  of  God  than  work 
njiracles,"  said  Luther.  "Consider  (i.e.,  carefully  regard)  the  work  of  God" 
(Ecc.  vii.  13).  "  Whoso  is  wise  and  will  observe  these  things,  even  they  shall 
understand  the  loving  kindness  of  the  Lord  "  (Ps.  cvii.  43). 

III.  The  recognition  of  this  Divine  discipline  in  life  to  be  shown  in 
cheerful  obedience. — Because  "your  eyes  have  seen"  the  mighty  acts  of  God 
and  the  design  for  which  they  were  done.  "Therefore  shall  ye  keep  all  the 
commandments "  (verse  8).  The  older  generation  had  witnessed  more  than 
others,  enjoyed  greater  advantages,  and  were  therefore  put  under  deeper 
obligation.  Those  who  have  seen  signal  events,  who  live  in  remarkable  times, 
times  of  revival,  judgments,  and  deliverances,  are  more  indebted  to  God  and 
doubly  guilty  in  their  disobedience.  Duty  must  be  measured  by  privilege. 
The  lessons  of  our  life  must  be  taught  to  others,  and  embodied  in  our  character 
and  conduct.  If  unfaithful  and  indifferent  how  great  will  be  our  punishment. 
Exalted  to  heaven,  we  may  be  cast  down  to  hell ! 

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HOMILETIC  COMMENTARY :  DEUTERONOMY.  chap.  xr. 


IV.  The  consequences  of  this  obedience  are  manifold.  If  Israel  would 
hear,  rightly  interpret,  and  obey  the  voice  of  God  in  the  events  of  their  histor}^ 
the  results  would  be  manifold.  1.  Spiritual  strength.  "  That  ye  may  be 
strong"  (verse  8).  As  we  gain  strength  naturally  by  walldng,  so  spiritually  we 
become  strong  by  obedience.  God  is  the  source  of  all  power,  and  by  dependence 
upon  Him  that  power  is  ours.  Unbelief  is  infirmity;  joyful  trust  gives  strength 
for  work  and  welfare.  2.  Possession  of  Canaan.  "  And  possess  tiie  laud." 
Earthly  possessions  and  distinctions  are  reserved  for  those  who  are  trained  for 
them.  _  Strength  derived  from  obedience  inspires  with  courage  to  gain  new 
dominions.  Those  strong  in  the  Lord  are  resistless,  and  drive  before  them 
nations  greater  and  mightier  than  they.  3.  Length  of  life.  "  That  ye  may 
prolong  your  days."  Long  life  to  individuals  or  nations,  the  perpetuation  of 
the  Church  or  a  godly  seed,  depend  upon  God  more  than  natural  causes. 
Disobedience  in  its  nature  and  in  the  judgments  of  God  upon  it,  brings  to 
untimely  ends.  Obedience  contributes  to  the  length  and  the  enjoyment  of 
life.  "  The  fear  of  the  Lord  prolongeth  days  ;  but  the  years  of  the  wicked 
shall  be  shortened." 


The  Overthrow  of  Conspirators.— F^r^e  6. 

This  is  specially  mentioned  as  one  instance  of  those  "  acts  "  which  had  been 
done  to  warn  and  instruct.  The  words  may  be  compared  with  Num.  xvi.,  and 
the  following  outline  will  be  suggested.  1.  The  sin  of  the  conspirators.  Korah 
sought  not  to  abolish  the  distinction  between  Levites  and  the  people  ;  but  to 
secure  the  chief  dignity  for  himself.  They  rebelled  against  Moses  (Num.  xvi. 
2,  3)  ;  refused  the  text  proposed  (6  and  7) ;  refused  to  leave  their  tents  (verse  2), 
and  reproached  Moses  as  if  responsible  for  their  protracted  sojourn  in  the 
wilderness.  "  Ambition  o'erleaps  itself."  The  fate  of  Nadab  and  Abihu  should 
have  warned  them.  "  God  hath  a  special  indignation  at  pride  above  all  sins," 
says  Bp.  Hall.  "  A  man's  pride  shall  bring  him  low  {cf.  Prov.  xxix.  23  ;  xi. 
2  ;  xvii.  19.  2.  The  overth'oiv  of  the  conspirators.  Opposition  to  G^d's 
authority  is  highly  displeasing,  when  determined  and  open.  The  destruction 
was:  1.  Sudden.  "The  earth  opened."  2.  Supernatural.  This  not  in  a 
country  undermined  with  subterranean  fire,  but  in  the  sandy  desert ;  where 
earthquakes  seldom  happen,  and  are  little  expected.  3.  Complete.  "Swallowed 
them  up  and  their  households,  tents,  and  all  possessions."  4.  Admonitory. 
"  In  the  midst  of  all  Israel."  It  vindicated  the  rights  of  Moses,  and  is  a  warnino- 
for  all  ages.  "My  son,  fear  thou  the  Lord  and  the  king,  and  meddle  not  with 
them  that  are  given  to  change  ;  for  their  calamity  shall  rise  suddenly,  and  who 
knoweth  the  ruin  of  them  both  ? "  (Prov.  xxiv.  21,  22.) 

HOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.  2.     Not  seen.     He  speaks  to     power,  acts  of  publicity,  yet  unable  to 
them  as  to  eye-witnesses,  and  those      convert  the  soul, 
that    have  such   evidence    and    self- 
experience     are      usually    more     af-         Ver.   5.     Did  to  you.      A  personal 
fected  than   those   that   have   things     diary,  to  help  our  weak  memory  and 
by     hearsay     only.        "Mine     eye     stir  up  our  cold  hearts.      "Forget  not 
affects  my  heart."     (Lam.  iii.  51.) —     all  His  benefits." 
Trapp. 

Ver.  6.    Dathan  and Ahiram.  Place 

Ver.  3.      His  miracles.      Acts  of     hunters  iu  their  object,  method  and 

189 


HOMILETIC  COMMENTARY:   DEUTERONOMY. 


punishment.    Their  history  illustrative  Vers.  4-6.      Nature  subservient  to 

oi  t\\e  perils  of  bad  company.    "Unity  God's  purposes.     1.  In  the  destruction 

with  wicked  companions  is  one  of  the  of  His  enemies.     2.  In  the  delivertance 

strongest  chains  of  lie.ll,  and  binds  us  of  His  people.     "  It  was  a  marvel  that 

to  a  participation   both   of    siu    and  tlie  waters  opened  ;  it  was  no  wonder 

punishment."  —  (Sibbs.)      "  Associate  that  they  shut  again  ;  for  the  retiring 

yourselves,  0  ye  people,  and  ye  shall  and  flowing  was  natural.      It  was  no 

be   broken   in  pieces."      (Is.   viii.  9  ;  less  marvel    that    the    earth  opened, 

c/.  Prov.  xi.  21 ;  Josh.  ix.  1,  2.)  but  more  marvel  that  it  shut  again, 

because  it  had  no  natural  disposition 

Vers.   3-9.      1.    God  has  a  people  to  meet  when  it  was  divided.      Now 

among  men.      2.    He  separates  this  might  Israel  see  they  had  to  do  with  a 

people    from    men  in    various    ways.  God   that   could   revenge  with  ease." 

3.  He  unites  them  in  bonds  of  fellow-  — (Bp.   Hall.)       All  the  elements  of 

ship.     4.  He  trains  them  to  love  Him.  nature  under  God's  control,  hence  the 

5.  He  guides  them  to  rest.  folly  of  offending  one  who  can  easily 

and  awfully  punish. 


Egypt  and  Canaan. —  Verses  10-12. 


Moses  adduces  another  motive  for  obedience  to  God's  law  founded  upon  the 
peculiar  nature  of  the  land.  It  was  "  a  land  flowing  with  milk  and  honey  ;  " 
yet  its  richness  was  not,  as  was  that  of  Egypt,  the  reward  of  human  skill,  but 
simply  and  entirely  the  gift  of  God,  and  resulted  from  the  rain  of  heaven. 
Hence  on  account  of  dependence  upon  God  they  should  not  forget  Him.  The 
two  countries  are — 1.  A  proof  of  natural  variety.  In  Egypt  there  was  little 
or  no  rain,  the  people  depended  upon  the  yearly  overflow  of  the  Nile.  Its 
waters  were  stored  up  by  artificial  means  and  its  fields  irrigated  by  human  toil. 
Canaan  was  a  land  of  hills  and  natural  reservoirs.  It  was  watered  by  rains  from 
heaven  and  depended  not  on  tiie  toil  and  skill  of  man  to  fertilise  it.  In  physical 
beauty  and  natural  products,  in  situation  and  configuration,  territories  differ  and 
display  the  wisdom  and  benevolence  of  God.  2.  An  indication  of  moral  purpose. 
Some  countries  are  more  suited  than  others  to  train  a  people.  God  has  located 
nations  and  fixed  the  habitation  of  individuals  that  they  might  seek  and  serve 
Him  (Acts  xvii.  26-27).  Canaan  seems  in  every  sense  best  suited  to  foster 
dependence  upon  God  and  train  Israel  for  their  high  destiny.  Hence  in  natural 
scenery,  in  the  structure  of  the  hill  and  the  extent  of  the  valley  ;  in  the  course 
of  the  river  and  tlie  climate  of  the  sky,  we  have  proof  of  Divine  goodness  and 
elements  for  religious  training.  3.  An  illustration  of  special  j^rovidence.  God 
was  in  Egypt  in  every  place.  But  Canaan  was  a  land  on  which  Jehovah  fixed 
his  special  attention  and  regard.  He  watched  it  with  unceasing  care,  and 
sustained  it  by  constant  favour.  He  gave  early  rain  for  seed  time,  and  latter 
rain  for  harvest.  Its  inhabitants  had  no  need  to  slave  like  Egyptians.  Fidelity 
to  God  would  always  secure  their  prosperity  and  happiness.  Thus  do  we  find 
moral  purpose,  wonderful  providence  in  natural  surroundings,  and  the  forces  of 
feature  employed  iu  spiritual  training. 

"  Read  Nature  ;  Nature  is  a  friend  to  truth  ; 
Nature  is  Christian,  preaches  to  mankind  : 
And  bids  dead  matter  aid  us  in  our  creed." — Young. 


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HOMILETIC  COMMENTARY:  DEUTERONOMY. 


The  Connection  between  Moral  Character  and  Material  Prosperity. — 

Verses  10-17. 

If  Israel  would  serve  God  and  be  faithful,  He  would  give  them  plentiful 
supplies  for  man  and  beast.  But,  on  the  other  hand,  if  they  turned  away  from 
Him,  He  would  withhold  the  rain,  deprive  them  of  harvest,  and  they  would 
utterly  perish.     Material  blessings  depended  upon  moral  conduct. 

I.  There  is  a  moral  purpose  in  the  bestowment  of  material  prosperity,— 
God  in  bestowing  physical  good  designs  the  moral  training  of  men.  Rain  from 
heaven  and  fruitful  seasons  testify  to  His  goodness,  and  should  excite  to 
gratitude  (Acts  xiv.  17).  The  greater  the  blessing  the  higher  is  the  end  in 
view.  Canaan  was  given  to  Israel  for  a  special  purpose.  The  blessings  of  this 
land  and  of  all  lands  ai-e  too  uniform  to  spring  from  chance ;  too  rich  and 
manifold  for  human  labour  to  produce,  and  too  wisely  adapted  to  human  wants 
to  be  given  without  moral  purpose. 

II.  The  continuation  of  material  prosperity  depends  upon  moral  conduct— 

The  sources  of  prosperity  are  under  the  control  of  the  Creator,  He  can  seal 
the  earth  and  stmt  up  the  heavens.  The  influence  of  imperial  power  and  the 
excellency  of  legislation  can  neither  create  a  sunbeam  nor  command  a  shower. 
Haj)piness,  all  kinds  of  prosperity,  would  accrue  to  the  Israelites  by  a  faithful 
observance  of  the  commands  of  God,  but  terrible  were  the  punishments  which 
awaited  them  if  they  transgressed  {cf.  Lev.  xxvi.  3-17  ;  Am.  iv.  7). 

III.  Material  prosperity  will  affect  moral  character  for  good  or  evil. 

If  it  teaches  dependence  upon  God,  creates  gratitude,  and  leads  to  consecration 
to  Him,  it  will  be  a  blessing ;  but  if  it  weans  our  hearts  from  Him,  leads  to 
proud  self-reliance,  it  will  be  a  curse  to  us.  "  Take  heed  "  (verse  16).  "  Accord- 
ing to  their  pasture  so  were  they  filled  ;  they  were  filled,  and  their  heart  was 
exalted  :  therefore  have  they  forgotten  me"  (Hos.  xiii.  16). 


The  Bible  the  Family  Book. —  Verses  18-21. 

These  words  of  warning  must  be  deeply  impressed  upon  their  own  minds, 
taught  to  their  children,  and  perpetuated  from  one  generation  to  another. 
They  are  partly  a  verbal  repetition  of  chap.  vi.  6-9.  The  sense  is,  "  Keep  the 
covenant  faithfully,  and  so  shall  your  own  and  j^our  children's  days  be  multiplied 
as  long  as  the  heaven  covers  the  earth." — Speaker  s  Commentary. 

I.  The  words  to  be  treasured  up  in  the  heart.  "  Lay  up  these  words  in 
your  heart."  If  we  forget  the  words,  we  shall  neglect  the  things.  There  must 
be  personal  reception,  esteem,  and  influence.  We  must  weigh  them  over,  ponder 
them  in  our  hearts.     "  Thy  word  have  I  hid  in  mine  heart." 

II.  The  words  to  be  taught  to  posterity.  "Ye  shall  teach  them  your  children." 
What  we  love  and  treasure  up  for  ourselves  must  be  communicated  to  others. 
Children  have  the  first  claim.  Parental  responsibility  can  never  be  shifted  on 
to  the  Sunday  school  or  schoolmaster.  The  words  of  God  must  be  elements. 
of  family  instruction.  "  The  home  school  "  must  be  gathered  togetlier,  trained, 
and  made  an  institution  to  preserve  and  spread  true  religion.  A  large  portion 
of  the  Bible  is  intelligible  to  children,  and  full  of  interest  for  them.  Read  the 
Family  Bible  and  engage  in  family  prayer.     "  Train  up  {Jit.,  imitate,  dedicate, 

191 


HOMILETIC  COMMENTARY:   DEUTERONOMY. 


as  house  (Num.  vii.  10,  11  ;)  or  temple  (1  King  viii.  63),  a  child  in  the  way  (his 
way)  he  should  go  ;  and  when  he  is  old  he  will  not  depart  from  it."  (Prov. 
xxii.  6.) 

III.  The  words  to  result  in  open  profession  by  the  household.  They  are  to  be 
written  on  doorposts  and  gates  to  be  constantly  before  the  eyes  of  others.  The 
whole  family  or  household  are  interested,  indoctrinated  and  collectivelv  identified 
with  public  profession.  The  preservation  of  religion  and  the  welfare  of  the 
community  demand  "  a  church  in  the  house."  "  Set  your  hearts  unto  all  the 
words  which  I  testify  among  you  this  day,  which  ye  shall  command  your 
children  to  observe  to  do,  all  the  words  of  this  law." 

The  Four  Places  in  which  a  Good  Man  Keeps  God's  Truth. —  Verse  18. 

I.  The  first  place  is  the  heart.  The  heart  furnishes  metal  for  the  mind.  1. 
Lay  them  up  like  treasure  in  a  chest ;  for  the  words  of  God  are  the  family  plate 
of  believers — the  heirlooms  of  the  household  of  faith.  2.  Like  books  in  a 
library  ready  for  reference.  3.  Like  clothes  in  a  wardrobe  ready  for  all 
weathers  ;  for  summer's  sunshine  and  winter's  storms.  The  truth  of  God  should 
be  the  garment  of  the  soul.  4.  Like  conserves  of  precious  fruit,  gathered  in 
the  time  of  plenty,  to  be  eaten  in  time  of  scarcity.  5.  Like  knowledge  hidden 
but  not  lost.  6.  As  guides.  It  is  useful  to  have  a  map  to  consult  if  we  desire 
to  know  a  country  ;  so  these  words  are  for  meditation  and  use.  7.  In  the  heart 
not  like  misers'  hoards,  but  like  bankers'  gold,  wealth  itself,  and  the  means  of 
creating  more. 

II.  The  second  place  in  which  we  are  to  lay  up  these  words  is  in  heart  and  soul. 
Religion  should  have  a  place  in  our  affections  and  in  our  thoughts.  1.  For  the 
soul  is  the  seat  of  thought  or  understanding.  Some  do  not  think  and  attempt 
not  to  understand.  2.  The  soul  is  the  seat  and  place  of  the  mind  life. 
3.  The  soul  is  the  seat  of  conviction,  and  conviction  is  mental  activity  and 
independence. 

III.  Now  the  relations  of  the  text  change,  and  this  third  head  brings  us  to 
the  second  department.  The  word  revealed  in  the  heart  and  soul  refers  to  moral 
and  mental  power  of  man.  In  this  tiiird  particular  religion  is  brought  into 
notice  ;  "  therefore  shall  ye  hind  these  words  for  a  sign  upon  your  hand."  As 
much  as  to  say,  realise  them  in  your  life.  If  you  have  any  religion,  use  it. 
Christians  should  carry  their  light  like  the  old  blind  man,  who  always  carried  a 
bright  lantern  when  he  went  out  on  dark  nights.  When  laughed  at  and  called 
a  foolish  old  fellow,  "  Oh,"  said  he,  "  I  carry  it  to  prevent  people  stumbling 
over  me."  Bind  these  words,  1.  Like  a  glove  on  the  hand  for  defence.  It 
would  be  fearful  for  the  hedger  and  ditcher  to  grapple  prickly  thorns  with  his 
ungloved  hand.  2.  A  sign  on  the  hand  like  a  gauntlet.  These  words  are  signs 
of  the  side  on  which  we  stand,  and  the  conflict  we  intend  to  wage.  3.  For  a 
sign,  like  a  tool  in  the  hand  ;  something  to  work,  to  build  with.  4.  For  a  sign 
like  a  sword  in  the  hand.  "  The  sword  of  the  Spirit  is  the  word  of  God." 
llemarkable  have  been  the  encounters  in  which  this  sword  has  been  wielded 
with  power.  None  more  remarkable  than  the  temptation  of  our  Lord  in  the 
wilderness. 

IV.  There  is  yet  a  fourth  place,  where  the  good  man  keeps  God's  truth.  That 
they  may  be  as  frontlets  between  the  eyes.  The  Jews  forgot  the  spirit,  and 
gave  a  literal  interpretation  to  the  words.  They  must  be  before  us.  We  must 
profess,  avow  the  words.  1.  The  words  are  to  be  a  source  of  pride,  for  what  is 
worn  on  the  head,  is  a  thing  we  are  proud  of.  Be  proud  not  of  yourself,  of 
192 


HOMILETIO  COMMENTARY:  DEUTERONOMY. 


your  attainments,  but  of  that  which  has  conferred  upon  you  the  possession  of 
these  words,  2.  As  frontlets,  giving  dignity,  ornament,  rank,  and  elevation — 
an  ornament  of  grace  about  the  head,  chains  of  gold  about  the  neck,  wreathed 
into  a  coronet,  diadem  and  crown.  3.  As  frontlets  a  source  of  protection. 
Wear  them  as  helmets  are  worn.  "  For  a  helmet  the  hope  of  Salvation."  These 
are  principles  of  a  religious  life,  the  principles  which  the  great  Hebrew  law- 
giver beheld  as  lying  at  the  foundation  of  all  prosperous  states  and  all  truly 
noble  personal  character. — The  Preachers  Lantern,  Vol.  II. 

The  Days  of  Heaven  upon  Earth. —  Verse  21. 

I.  When  may  our  days  be  said  to  be  "  as  the  days  of  heaven  upon  the 
earth  ?  "  When — 1.  We  enjoy  much  of  a  sense  of  the  Divine  presence,  and 
live  in  the  contemplation  of  the  glorious  perfections  of  God.  2.  The  love  of 
God  is  shed  abroad  in  our  hearts  by  the  Holy  Ghost.  3.  We  enjoy  a  spirit  of 
gratitude  and  praise.  4.  We  possess  brotherly  love  and  enjoy  the  happiness  of 
fellowship  with  the  saints,  5.  We  obtain  great  victories  over  sin  and  have 
intense  love  of  purit3^  6.  We  cheerfully  obey  God's  commands.  7.  We 
frequently  meditate  on  the  heavenly  state. 

II.  What  course  should  we  take  in  order  that  our  days  may  be  as  such? 
We  must — 1.  Be  partakers  of  vital  faith  in  Christ,  and  be  renewed  in  the  spirit 
of  our  minds.  2.  Make  the  glory  of  God  our  highest  aim.  3.  Wean  our 
hearts  from  earthly  things.  4.  Watch  against  grieving  the  Holy  Spirit.  5.  Be 
perpetually  employed  for  God,  and  resign  our  wills  to  His. — Dr.  liyland. 


HOMILETIG  HINTS  AND  SUGGESTIONS. 


Vers.  10-12.  The  distinguished 
honour  of  Canaan.  1.  Its  great  natural 
beauties.  2.  Its  special  guardianship 
by  Jehovah.  "  Careth  for" — In  its 
preparation  for  the  people,  its  wonder- 
ful products  and  various  seasons. 

Vers.  13-15.  Rain.  1.  In  it?,  origin. 
"  I  will  give  you  the  rain."  Not  there- 
fore from  fixed  laws,  nor  from  idols. 
Jupiter  could  not  create  dark  clouds 
and  distil  them  in  blessings.  "  Are  there 
any  among  the  vanities  of  the  Gentiles 
that  can  cause  rain?"  2.  In  its  effects. 
"  Corn,  wine,  and  oil."  Crops  ripen 
for  the  sickle.  The  vine  with  its 
clusters,  and  grass  for  cattle  in  due 
season.  All  benefactions  of  God.  3. 
In  its  continuance.  "  It  tarrieth  not 
for  man,  nor  waiteth  for  the  sons  of 
men."  It  depends  upon  the  power  and 
goodness  of  God  ;  withheld  or  bestowed 
in  times  and  quantities  according  to 
the  conduct  of  the  people  (Joel,  ii.  23 ; 
Zech.  X.  i ;  Deut.  xxviii.  12).  "  How 
easy  were  it  for  God  to  starve  us  all  by 
denying  us  a  harvest  or  two." — Trapp. 


Ver.  16.  A  caution  against  decep- 
tion. We  notice  here — I.  An  evil 
anticipation — that  of  having  the  heart 
deceived.  The  probability  of  such 
deception  may  be  inferred  from  the 
deceitfulness :  (1.)  Of  human  know- 
ledge. (2.)  The  heart.  (3.)  Sin.  (4.) 
The  world.  (5.)  The  devil.  II.  a 
caution  urged  against  it  :  "  Take  heed 
to  yourselves,"  by  (1.)  Being  sensible 
of  your  extreme  danger.  (2.)  Seeking 
for  the  illuminating  influences  of  the 
Holy  Spirit.  (3.)  The  constant  practice 
of  self-examination.  (4.)  Watching 
over  yourselves. — Biblical  Museum. 

Ver.  17.  I.  Dreadful  evils.  1.  The 
Lord's  wrath  kindled.  2.  Heaven  shut 
up.  "The  keys  of  heaven,  of  the 
heart,  of  the  Avomb,  and  of  the  grave, 
God  keeps  and  carries  under  His  own 
girdle"  {^Trapp).  II.  How  brought  on. 
By  disobedience,  self-deception,  and 
idolatry,  ver.  16  ;  r/!  Josli.  xxiii.  16  ; 
Jer.  xvii.  9  ;  Job  xxxi.  27. 


Vers.  18-21. 


The  Bible  the  rule  oj 
193 


IIOMILETIC  COMMENTARY:  DEUTERONOMY. 


human  life.  I.  Its  power  over  private     sometimes  made  but  a  bad  use  of  if' 

life.  1.  Ill  tbe  beart,  governing  feeling      {Goethe). 

and  affection.    2.  In  tbe  soul/ control-  ^,       He  alone  who  hath 

,1  1,  1  i-i.„i.:^,r        TT     T-t-r,  The  Bible  need  not  stray  : 

mg  tbought  and  i  ledita  ions.      II.  Its  Yet  he  who  hath  and  will  not  give 

power  over  public  bte.    Jietore  the  eyes  That  light  of  life  to  all  who  live, 

to   direct  ;    iu   tbe   band  prompting   to  Himself  shall  lose  the  way. 

action  and  service ;   confessed   in  tbe  •^-  MonUjomery. 

family  ;  and  avowed  before  tbe  world,  The   benefits  of  obedience.      1.    in 

in  conversation  by  tbe  way,  and  inscrip-  bracing  up,  engaging,  and  cultivating 

tioii  on  tbe  gates,  etc.  "  A  single  book  all  tbe  powers  of  beart  and  mind.  2.  In 

bas  saved  me,"  said  M.  L.  Bautin,  but  testifying  for  God   iu  tbe  family  and 

tbat  book  is  not  of  buman  origin." —  before  the  world.     3.  In  securing  per- 

"It  is  tbis  belief  (iu  tbe  Bible),  tbe  sonal  advantage,  national  existence  and 

fruits  of  deep  meditation,  which  bas  permanent  possessions.     These  lessons 

served  me  as  tbe  guide  of  my  moral  should  we  remember  "  Write  them  upon 

and  literary  life.     I  bave  found  it  a  tbe  door."      "  AVrite  tbe  vision  and 

capital  safely  invested  and  ricbly  pro-  make  it  plain  upon  tables,  that  be  may 

ductive  of  interest,  altbougb  I  bave  run  tbat  readetb  it "  (Hab.  ii.  2). 

Loyal  Obedience  the  way  to  National  Prosperity. —  Verses  22-25. 

To  secure  God's  belp  iu  gaining  and  keeping  tbe  land  it  was  needful  to  obey 
bim.  Obedience  would  introduce  them  into  their  iuberitance,  enlarge  tbeir 
boundaries,  and  make  them  valiant  over  every  foe. 

I.  The  national  advantages  secured.      Many  great  promises  are  given.     1. 

Conquest  of  enemies.  "  Then  will  tbe  Lord  drive  out  all  these  nations."  Tbe 
strongest  foes,  mightier  and  greater  tban  ourselves  will  be  subdued  if  we  trust  in 
God.  With  bim  we  can  drive  away  rebels  witbiu  or  foes  without  our  borders. 
Gideon  over  tbe  Medianites,  Hezekiah  over  Sennacberib,  and  England  over  tbe 
Armada  were  victorious  through  God.  2.  Enlargement  of  territory.  When 
nations  were  driven  out  of  Canaan,  Israel  would  grow  numerous,  and  spread 
beyond  it.  Every  place  on  which  tbe  soles  of  tbeir  feet  should  tread  would 
be  tbeir  own.  Territories  are  not  gained  and  kept  by  war,  alliance  of  commerce, 
and  buman  migbt.  They  are  the  gift  of  God,  for  the  welfare  of  wbicb  tbe 
possessors  are  responsible.  3.  Security  oj possession.  It  is  one  thing  to  get  and 
another  to  keep.  Nations  bave  jrained  and  lost  tbeir  dominions.  Beliance 
upon  God  is  better  tban  valiant  soldiers  and  mighty  ships.  4.  Moral  supremacy. 
God  would  lay  tbe  dread  of  Israel  upon  others.  Nations  would  be  afraid,  be 
unable  to  touch  them  if  they  loved  him.  Their  conquest  would  be  easy,  and 
tbeir  possession  secure  and  permanent.  Moral  power  is  better  tban  military 
power.  Bighteonsness  exalts  a  nation,  gives  more  influence  than  imperial 
armies  and  extensive  wealth.  Let  nations  covet  this,  let  Christian  churches  be 
clad  with  this  ;  then  no  enemy  will  dare  to  attack,  and  no  traitor  within  can 
weaken.     "  Salvation  will  God  appoint  for  wall  and  bulwarks." 

II.  The  method  of  securing  the  advantages.  Nations  form  alliances — 
co-operate  in  aggressive  war  to  gain  their  ends.  How  dilferent  the  principles 
of  the  Mosaic  legislation.  In  itself,  Israel  was  a  match  for  no  warlike  nation  ; 
in  loyalty  to  God  it  was  superior  to  all.  "  Only  diligently  keep  all  these 
commandments,"  and  then  would  they  rise  in  material  prosperity  and  moral 
grandeur.  1.  Diligent  obedience.  "  Diligently  keep."  Excellence,  individual 
or  national,  is  beyond  tbe  reach  of  indolence.  It  is  diligent,  energetic  obedience 
to  right  that  makes  rich  in  self-culture,  social  influence  and  national  progress. 
2.  Hearty  obedience.  The  affections  must  be  enlisted  :  no  mechanical,  slavish 
194 


HOMILETIO  COMMENT AR  Y :    DEUTERONOM Y. 


service.  "  I  love  tlie  service  of  my  God  ;  like  the  bird,  I  fly  at  liberty  on  the 
wings  of  obedience  to  His  holy  will"  (Dr.  Chalmers).  "  Love  the  Lord  your 
God."  3.  Constant  obedience.  "  Cleave  unto  Him."  We  must  be  united — 
cemented  to  Him  in  soul,  mind,  and  strength  ;  never  be  dissolved  by  selfishness 
or  distrust.  _  This  therefore  is  the  way  to  prosperity  in  nations  and  churches. 
Cleave  to  right,  rely  upon  God,  and  He  will  give  valiant  liearts,  speed  true 
progress  and  elevate  above  danger.  But  "  the  nation  and  kingdom  that  will 
not  serve  Thee  shall  perish  ;  yea,  those  nations  shall  be  utterly  wasted." 

Faithful  Obedience  the  Way  of  Progress  and  Safety, 

I.  This  is  a  declaration  of  God's  will.  It  is  not  taught  by  politicans  or 
learned  in  schools  of  philosophy.  Divine  counsels  excel  human  laws.  Li  the 
Bible  we  are  taught  that  the  fear  of  God  is  the  surest  foundation  of  social 
happinesss  and  public  security. 

II.  This  is  a  fact  in  Christian  experience.  We  know  by  experience  that 
we  can  only  go  forward  in  knowledge  and  holiness — only  conquer  temptations 
and  sins  by  faithful  reliance  upon  God  and  constant  obedience  to  His  commands. 
The  history  of  Israel  and  of  all  nations  confirms  the  truth.  When  God  has 
been  forsaken  and  His  authority  defied,  the  bonds  of  society  have  been  broken, 
thrones  have  been  shaken,  and  empires  rift  asunder. 

III.  This  is  a  law  of  Christian  effort.  Without  strength  there  can  be  no 
effort,  and  without  obedience  there  can  be  no  strength.  "  I  can  do  all  things 
through  Christ  that  strengtheneth  me."  In  benevolent  aims  and  evangelistic 
works,  we  only  succeed  and  reap  the  fruits  of  our  labour  by  walking  "  in  all 
His  ways."  Be  strong  all  ye  people  of  the  land,  saith  the  Lord,  and  work ; 
for  I  am  with  you  saith  the  Lord  of  Hosts." 

The  Important  Choice. —  Verses  2G-30. 

Moses  now  shows  that  a  blessing  or  a  curse  depends  upon  their  conduct.  If 
they  obey  a  blessing  will  rest  upon  them  :  if  they  disobey  a  curse.  From  the 
frowning  peaks  of  Ebal  or  the  sunny  sides  of  Gerizim  their  condition  will  be 
decided.  Before  they  enter  the  land  the  choice  must  be  made.  Which  shall  it 
be? 

I.  The  choice  to  be  made.  Carefully  examine  the  words  and  discover.  1.  It 
is  plainly  revealed.  We  cannot  obey  a  rule  we  do  not  understand.  There  may 
be  mysteries  in  the  Bible,  but  there  is  no  mystery  about  the  commandments. 
Duties  are  plain  and  easily  understood.  "  I  set  before  you."  2.  It  is  ijracticable. 
A  law  whose  demands  are  impossible  is  a  contradiction.  God's  comujands  are 
all  practicable.  But  we  must  judge  them  not  by  infirmities  of  the  flesh,  but  the 
attainments  of  saints,  the  energy  of  grace  and  the  power  of  God.  3.  It  is 
voluntary.  Force  makes  hypocrites,  never  any  genuine  Christians.  Obedience 
must  be  free.  There  must  be  no  constraint  in  this  choice.  4.  It  is  urgent. 
"  This  day."  It  must  be  done.  The  more  difficult  will  it  be  the  longer  the 
delay.     "  Choose  you  this  day  whom  ye  will  serve." 

II.  The  reasons  for  decisian.  There  is  no  reason,  no  excuse  whatever  for 
indecision.  1.  God  demands  decision.  All  His  claims  are  reasonable.  He  is 
supreme  and  should  be  obeyed  ;  good,  perfectly  good  in  Himself  and  the  author 
of  all  good  in  others.     "  If  the  Lord  be  God  follow  Him  !  "     2.  Indecision  is 

193 


HOMILETIC  COMMENTARY:  DEUTERONOMY. 


most  mischievous.  If  obedience  be  protitable,  if  God's  service  conduces  to 
happiness,  then  indecision  is  unprofitable  and  mischievous,  (a)  Mischievous  in 
its  nature.  It  withhokls  from  God  the  gratitude  and  service  which  are  due  to 
liim.  It  admits  and  encourages  rivals  with  God,  and  therefore  implies  rebellion 
and  treason,  {b)  Mischievous  in  its  tendency.  Wicked  men  may  be  blind  to 
tlieir  own  faults,  but  they  understand  what  God's  servants  should  be  ;  speak 
reproaclifuUy  of  them  and  become  hardened  in  their  sins  through  mere  preten- 
sions in  religion,  (c)  Mischievous  in  its  effects.  It  pays  some  compliment  to 
religion  and  begets  hope  which  is  delusive.  Those  who  are  not  obedient,  entirely 
decided  for  God  on  earth,  will  be  disowned  in  a  future  state.  3.  Indecision  is 
most  foolish.  It  is  not  acceptable  to  God,  but  exposes  to  his  censure  and  wrath, 
to  the  upbraidings  of  conscience  and  the  danger  of  hell.  Consider  these  things 
and  decide.  "  See  I  have  set  before  thee  this  day  life  and  good,  and  death  and 
evil.     (Deut.  xxx.  1-15.) 

The  Solemn  Alternative. —  Verses  2Q-30. 

I.  The  things  to  be  chosen.  Life  or  death,  God  or  sin,  heaven  or  hell.  Not 
education,  trade  or  profession  ;  but  a  much  more  solemn  and  momentous  choice. 
The  gospel  offers  life  and  death.  One  must  be  chosen.  There  is  no  alternative 
whatever. 

II.  The  medium  through  which  they  are  given-  Two  mountains  were  selected 
from  which  the  announcement  was  to  go  forth  in  solemn  ceremony,  and  "as  it 
were  transfer  them  to  the  land  to  be  apportioned  to  its  inhabitants  according  to 
their  attitude  towards  the  Lord  their  God." — {Keil.)  cf.  chap,  xxvii.  14. 
Learn  from  this.  1.  That  nature  may  remind  of  God  in  its  blessing  or  curse, 
fruitfulness  or  barrenness.  2.  That  nature  may  be  aftected  by  the  moral 
character  and  moral  conduct  of  a  population.  3.  That  nature  may  warn  men, 
co-operate  with  God,  and  be  helpful  to  His  cause. 

III.  The  consequences  involved  in  the  choice.  1,  God  served  or  refused  and 
thus  insulted  or  honoured.  2.  The  people  blessed  or  cursed.  How  miserable  is 
life  spent  under  the  dominion  of  guilt,  the  curse  of  God  and  the  fear  of  torment  I 
How  happy  and  glorious  is  life  devoted  to  God  and  His  service!  "Happy 
while  on  earth  you  live,  mightier  joys  ordained  to  know." 

The  Land  of  Promise. —  Verses  "iX,  32. 

Its  physical  features  have  been  described.  Palestine  was  always  coveted  by 
surrounding  nations  for  its  excellence  and  beauty,  its  products  and  position.  It 
thus  becomes  a  type  of  the  inheritance  reserved  for  the  righteous. 

I.  The  nature  of  its  enjoyments.  The  land  was  gloriously  privileged  by  its 
exemption  from  evil,  and  its  enjoyment  of  good.  1.  Perfect  security.  Victory 
over  enemies  was  complete,  and  God's  people  are  ever  under  His  protection. 
"  It  stands  securely  high,  indissolubly  sure."  2.  Undisturbed  rest.  "  Dwell 
therein."  Conflict  and  toil  over  ;  unbroken,  and  eternal  peace  enjoyed.  "  My 
chief  conception  of  heaven  is  perfect  rest"  said  Kobt.  Hall.  The  "  Saints'  ever- 
lasting rest."  3.  Everlasting  joy.  In  the  presence,  friendship,  and  service  of 
God.     There  we  "  shall  ever  be  with  the  Lord." 


"  O  ye  blest  scenes  of  permanent  delight  ! 
Full  without  measure  !  lasting'  beyond  bound  ! 
A  perpetuity  of  bliss,  ia  bliss." — (  Younfj.) 

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HO  MI  LET IC  C  0  MM  EN  TAR  Y :    BEUTER  ONOM  Y. 


II.  The  method  of  its  possession.  This  is  distinctly  revealed.  1.  By 
faith  in  the  Leader.  Israel  had  to  "  observe  to  do  all  the  statutes."  Our  daily- 
life  must  be  a  walk  with  God  and  keeping  His  commandments.  2.  By  crossing 
Jordan.  "  Ye  shall  pass  over  Jordan  to  go  in  to  possess  the  land."  It  is  "  the 
home  beyond,"  and  tlie  river  cannot  be  avoided.  "  There  was  no  bridge  to  go 
over,  and  the  river  was  very  deep,"  says  Bunyan.  But  God  can  divide  the 
waters  and  give  a  safe  passage.  3.  By  receiving  it  as  a  gratuity.  "  Which  the 
Lord  your  God  giveth  you."  We  cannot  buy  this  inheritance.  It  is  the  land 
of  promise,  and  will  be  given  to  all  who  believe  and  seek  it  in  Christ.  He  is 
"  the  way  "  to  heaven,  "  the  truth  "  to  direct  in  the  way,  and  "  the  life  "  to  help 
us  in  walking  in  it  when  found.     (.John  xiv.  6.) 


HOMILETIC  HINTS  AND  SUGGESTIONS. 


Vers.  22,  23.  1.  The  service  com- 
manded, Man  made  to  serve  and  can 
only  be  happy  in  loyal  obedience  to 
God.  This  service  should  be  diligent, 
loving,  active  and  constant.  2.  The 
rewards  bestowed.  Subjugation  of 
nations  and  secure  possessions  of  the 
land.  Walk  in  all  His  ways.  As 
God  requires  in  conformity  to  His 
word.  Without  delay.  (Job  xxii.  21  ; 
Ps.  cxix.  59,  60.)  Courageously,  with- 
out fear.  (Ps.  cxvi.  18,  19  ;  Is.  li.  7,  8.) 
Peseveringly,  without  declension.  (Job 
xxiii.  11,  12  ;  Num.  xiv.  24.)  Closely, 
with  holy  fervour  and  joyful  hope. 

Vers.  26-28.  1.  What  is  the 
blessing  set  before  us  ?  The  blessing 
of  him  whose  sins  are  forgiven,  who 
lives  in  God's  favour  and  dies  in  peace. 
The  blessing  is  lost  through  sin  and 
the  way  to  regain  it ;  but  revealed  in 
Christ,  made  known  in  scripture  and 
taught,  illustrated  and  explained  in 
every  page  almost.  2.  What  is  the 
curse  ?  Just  this,  "  The  soul  that 
sins  shall  die."  "  Cursed  is  everyone 
that  contiuueth  not  in  all  things 
written,  etc."  The  consequences  of 
sin  here  and  the  punishments  of  sin 
hereafter,  3.  What  is  the  way  to 
escajje  the  curse  ?  It  is  set  forth 
plainly  in  the  Bible — in  Christ  the 
way,  the  truth  and  the  life.  By  the 
death  of  Christ  we  are  delivered  from 
sin,  redeemed  from  the  curse,  and  by 
His  obedience  entitled  to  a  blessing. 
4.    Which  will  you   choose  ?      Some 


people  think  they  can  make  a  com- 
promise ;  that  they  need  not  be 
intensely  Christian,  as  they  are  not, 
and  will  not  be  intensely  worldly.  If 
they  do  so,  it  is  not  really  an  altera- 
tion of  their  state,  but  a  deception  of 
themselves.  There  is  no  alternative 
between  a  blessing  high  as  the  throne 
of  Deity,  and  a  curse  deep  and  terrible 
as  the  nethermost  hell.  You  must 
take  the  sunshine  or  the  shadow — 
the  evil  or  the  good — the  "  Come,  ye 
blessed,  inherit  the  kingdom;"  or 
the  withering  sentence,  "  Depart  ye 
cursed,  into  everlasting  fire." — Dr. 
Cumming. 

Ver.  32.     The  course  of  life  urged. 

1.  Attentive  in  its  object,  "  observe.' 

2.  Divine  in  its  origin,  "  I  set  before 
you."  3.  Comprehensive  in  its  de- 
mands, "  all  the  statutes  and  judg- 
ments." 4.  Energetic  in  its  nature 
"  to  do."  5.  Prompt  in  its  actions, 
"  to-day."  6.  Beneficial  in  its  results, 
"  In  matters  of  great  concern,  and 
which  must  be  done  ;  there  is  no  surer 
argument  of  a  weak  mind  than  irreso- 
lution, to  be  undetermined  when  the 
case  is  so  plain  and  the  necessity  so 
urgent.  To  be  always  intending  to 
live  a  new  life,  but  never  to  find  time 
to  set  about  it,  this  is  as  if  a  man 
should  put  off  eating  and  dunking  and 
sleeping  from  one  day  to  another, 
until  he  it  starved  and  destroyed." — 
— {Tillotson.) 


197 


HOMILETIC  COMMENTARY:    DEUTERONOMY. 


ILLUSTRATIONS    TO    CHAPTER    XI. 


Ver.  2.  Chastisement.  Happy  is  that 
condition,  wliich  forces  us  to  trust  only 
in  God,  and  to  be  in  the  hand  of  His 
providence.  Afflictions  dispose  us  to 
pray  ;  and  wc  are  sure  to  want  nothing 
if  we  find  God  in  prayer, — Bj).  Wilson. 

Ver.  3-5.  His  acts.  To  those  the 
eyes  of  whose  understanding  are  en- 
lightened, and  the  avenues  of  their 
liearts  ojiened,  to  discern  and  adore 
the  perfections  of  God,  how  manifold 
are  the  instances  which  occur  of  the 
providence  of  God  in  interfering  to 
direct  the  course  of  human  events 
towards  a  salutary  end  ;  to  make 
afflictions  of  men  the  bye-path  to 
enjoyment  ;  out  of  evils  temporal  and 
transitory  to  produce  substantial  and 
permanent  goud. — B2).  Mant. 

Vers.  6-7.  Balkan.  The  earth  could 
no  longer  bear  up  under  the  weight 
of  these  rebels  and  ingrates.  God's 
patience  was  exhausted  when  they 
began  to  assail  his  servants,  for  his 
children  are  very  dear  to  him,  and  he 
that  toucheth  them  toucheth  the 
apple  of  his  eye. — Sjmrgeon.  Tliis 
element  was  not  used  to  such  morsels. 
It  devours  the  carcases  of  men  ;  but 
bodies  informed  with  living  souls  never 
before.  To  have  seen  them  struck 
dead  upon  the  eartii  had  been  fearful ; 
but  to  see  the  earth  at  once  their 
executioner  and  grave,  was  more  hor- 
rible.—i/jf^  Hall. 

Vers.  10-15.  Bain.  Mr.  Lothian, 
an  English  farmer,  who  was  struck 
during  his  journey  from  Jojjpa  to 
Jerusalem  by  not  seeing  a  blade  of 
grass,  where  even  in  the  poorest  local- 
ities of  Britain  some  wild  vegetation  is 
found,  directed  hisattention  particularly 
to  the  subject,  and  pursued  the  enquiry 
during  a  numth's  residence  in  Jerusa- 
lem, where  he  learned  that  a  miserably 
quantity  of  milk  is  daily  sold  to  the 
inhabitants  at  a  dear  rate,  and  that 
chiefly  asses'  milk.  "  Most  clearly," 
says  he,  "  did  I  perceive  that  the 
198 


barrenness  of  large  portions  of  the 
country  was  owing  to  the  cessation  of 
the  early  and  latter  rain,  and  that  the 
absence  of  grass  and  flowers  make  it  no 
longer  the  land  (v.  9)  flowing  with  milk 
and  honey." — Crit.  and  Exper.  Com. 

Vers.  10-17.  Keep  my  command- 
ments and  I  will  send  grass.  The 
prosperity  of  a  country  depends,  not 
on  the  abundance  of  its  revenues,  nor 
on  the  strength  of  its  fortifications, 
nor  on  the  beauty  of  its  public  build- 
ings ;  but  it  consists  in  the  number  of 
its  cultivated  citizens,  in  its  men  of 
education,  enlightenment  and  cha- 
racter ;  here  are  to  be  found  its  true 
interest,  its  chief  strength,  its  real 
power. — Luther. 

Ver.  16.  Be  not  deceived.  Deceit 
is  only  a  game  played  by  small  minds. — 
Corneille.  No  real  greatness  can  long 
co-exist  with  deceit. — >S^.  7'.  Coleridge. 

Vers.  18-21.  Teach.  The  sacred 
books  of  the  ancient  Persians  say — If 
you  would  be  holy,  instruct  your  chil- 
dren, because  all  the  good  acts  they 
perform  will  be  imputed  to  you. — 
Blontesquien.  We  have  a  thorough 
belief  that  tiie  great  secret  of  training 
lies  in  always  regarding  the  child  as 
immortal.  The  moment  we  forget 
this  we  scheme  and  arrange  as  though 
the  child  had  to  live  only  upon 
eartli  and  then  our  plans  not  being 
commensurate  with  the  vastness  of 
their  object  will  necessarily  be  inade- 
quate to  secure  its  good.  Educate  on 
the  principle  that  you  educate  for 
eternity,  otherwise  it  is  impossible  to 
produce  a  beneficial  result. — Canon 
Melvill. 

Ver.  21.     Many  days. 

To  be  is  better  far  than  not  to  be. 

Dr.  Sewell. 

This  life  is  the  childhood  of  eternity. 

Archbp.  Manninrj. 

Ver.  22.  Keep.  Obedience,  promptly, 


ROMILETIC  COMMENTARY:   DEUTERONOMY. 


CHAP.  XI. 


fully  given,  is  the  most  beautiful  thing 
that  walks  on  earth. — Dr.  Maleigh. 
It  is  the  only  satisfactory  evidence  of 
the  sincerity  of  our  profession. — 
Bridges. 

The  path  of  duty  is  the  way  to  glory. 

Tennyson. 

Ver.  25.  Stand.  A  man  in  the 
right,  with  God  on  his  side,  is  in  the 
majority,  though  he  be  alone,  for  God 
is  multitudinous  above  all  populations 
of  the  earth. — Beecher. 

Vers.  26-28.  Blessing.  As  bliss  is 
happiness  in  the  highest  degree,  it  can 
only  be  given  by  a  God,  and  enjoyed 
by  a  saint. — tJ.  JJavies.  Curses.  They 
are  not  merely  imprecations,  impo- 
tent and  fruitless  desires  ;  they  carry 


their  effects  with  them,  and  are 
attended  with  all  the  miseries  de- 
nounced by  God. — Cruden.  _  Our 
actions  must  clothe  us  with  an  immor- 
tality loathsome  or  glorious. — Colton. 

Ver.  31.  Shall  possess.  Possibili- 
ties are  as  infinite  as  God's  power. — 
Dr.  South. 

Ver.  .32.  Do  this  day.  There  is  no 
work  on  earth  easier  than  the  true 
service  of  God. — Luther.  God  counts 
that  free  service  which  love  dictates, 
and  not  necessity. — '<t.  Augustine. 
The  carrying  on  the  affairs  of  the  day 
that  lies  before  us. — Goethe. 

Defer  not  till  to-morrow  to  be  wise, 
To-morrow's  sun  to  thee  may  never  rise. 


CHAPTER  XIL 


Critical  Notes. — Moses  now  begins  an  exposition  of  the  principal  laws  which  must  govern 
the  people  in  their  ecclesiastical,  civil,  and  domestic  life  in  Canaan.  The  religious  life  of  Israel 
is  described  first.  In  this  chapter  a  place  for  God's  worship  is  chosen,  and  the  right  method 
pointed  out. 

2.  Destroy  all  "  places  "  of  idolatory.  Hills  and  elevated  spots  they  imagined  were  nearer 
heaven.     Green  trees  and  shades  of  f oilage  or  wood  inspired  awe . 

3.  Monuments  of  idolatry  destroyed.  Altars,  piles  of  turf,  or  small  stones.  _  Pillars,  rude 
blocks  of  coloured  stone  used  before  the  art  of  sculpture  was  known.  Groves,  lit.  idol,  pillars  of 
wood.     [rf.  chap.  vii.  5,  and  xvi.  21.)     Names,  evei-y  trace  of  existence, 

4-5.  Not  do,  as  idolators  worship  in  what  place  and  in  what  way  you  think  fit.  God  chose 
the  places  and  in  these  places  ahme  did  He  put  His  name,  i.e.,  manifest  his  presence.  To  these 
appointed  places  must  they  resort  (seek  cf.  2  Chron.  1-5),  to  offer  gifts  and  sacrifices.  The 
various  kinds  of  which  are  given  "  in  order  to  enforce  the  order  that  each  and  every  one  of  them 
is  to  be  offered  at  the  sanctuary,  and  nowhere  else." 

6-  First,  two  chief  altar  offerings.  Burnt  offerings  and  sacrifices  vnih.  which  meat  offerings 
and  drink  offerings  were  united.  (Num.  xv.  4.)  Second,  tithes  and  heave  offerings  types  of  field 
produce  and  cattle  (Lev.  xxvii,  30-33  ;  Num.  xviii,  21-24),  heave  ott'erings,  free  gifts  of  love  in 
addition  to  legal  ofl'erings.  Third,  vows  and  free  will  offerings,  in  consequence  of  vows  or 
spontaneous  impulse.  (Lev.  vii.  IG  ;  xxii,  21 ;  Num.  xv.  3;  xxix,  39.)  Fourth,  firstlings  of  herds  and 
flocks,    {cf.  Ex.  xiii.  2  ;  Num  xviii,  5.) 

7,  Eat,  many  injunctions  had  been  allowed  to  lie  in  abeyance  in  their  migratory  condition, 
now  the  whole  ritual  would  be  obligatory.  The  sacrifical  feast  was  to  accompany  certain 
offerings,  put  hand,  all  undertaken  or  acquired  by  activity,    {cf.  Gen.  iii.  22  ;  Isa.  xi.  14.) 

8,  9.  Eeason  for  these  instructions,  for  up  to  this  time  every  one  had  done  what  he  thought 
right,  because  they  were  not  in  possession  of  the  inheritance, 

10,  11.  But  when  settled  in  the  land  a  certain  order  and  a  fixed  locality  should  be  determined. 
Choice  vows,  lit.,  the  choice  of  your  vows,  the  vows  of  your  choice,  voluntary.  (Lev.  xxii.  21  ; 
Num.  3,  8.) 

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HOMILETIC  COMMENTARY :  DEUTERONOMY. 


12.  Eejoice.  Joy  to  be  the  distinctive  feature  of  all  sacrificial  meals,  to  be  shared  by  sons 
and  daugliters,  and  liy  .slaves  (meiiservants  and  maidservants).  No  part.  Levites  at  gates,  i.e., 
m  towns  and  liandets  (Ex.  xx.  10)  i-esembled  strangers,  and  had  no  share  in  the  land  as  hereditary 
property.  "  The  repeated  injunction  to  invite  tlie  Levites  to  the  sacrificial  meals  is  not  at 
variance  with  Num.  xviii.  21,  where  the  tithes  are  assigned  to  the  tribe  of  Levi  for  their  main- 
tenance."— Kcil. 

13,  14.  Moses  sums  up  instructions.  They  must  beware  of  offering  sacrifices  in  every  place 
they  thought  fit,  especially  burnt  offering,  the  chief  offering. 

15.  In  the  wilderness  animals  for  food  were  slain  at  the  door  of  the  tabernacle.  (Lev.  xvii.  3-6.) 
This  prohibition,  designed  to  gather  them  round  one  centre,  and  to  cut  off  private  idolatrous 
rite.«,  was  now  to  be  relaxed.  When  the  people  were  scattered  thej^  might  slay  at  their  houses 
(gates).  Lusteth  after,  not  in  a  bad  sense,  but  means  simply  to  will  or  choose.  According,  in 
proportion  to  means  and  conditit)n.  Unclean,  as  no  longer  consecrated  as  sacrifices.  "  The 
ceremonial  distinctions  do  not  apply  in  such  cases,  any  more  than  to  '  the  roebuck '  (or  gazelle) 
'and  hart,'  animals  allowed  for  food  but  not  for  sacrifice." — Spmk.  Com. 

16.  Blood  forbidden  to  be  eaten  (Lev.  xvii.  10)  was  poured  as  water  upon  the  earth  and 
sucked  in. 

17-19.  Sacrificial  meals  could  only  be  held  at  the  sanctuary.  Servants  and  foreign  slaves 
were  to  participate  with  them  ;  the  Levites  especially  were  not  to  be  forgotten. 

20.  These  rules  were  to  be  in  force  when  God  would  enlarge  their  border.  If  too  far  off  (ver.  21) 
to  come,  the  allowance  in  verses  15,  16,  is  rei:)eated,  and  the  reason  of  it  given.  Be  sure,  (ver.  23) 
lit.,  be  strong,  steadfast,  determined  to  resist  temptation  to  eat  blood — a  temptation  to  which 
they  were  specially  exposed,  probably. 

23'24,    The  law  relating  to  blood  as  in  ver.  16. 

26.  Holy  things,  tithes,  etc.,  as  in  ver.  17  ;  not  tithes  for  Levites,  but  special  gifts  of  thankful- 
ness and  piety  to  be  i^reseuted  as  peace  offerings  at  the  sanctuary.      Voics.    (Gen.  xxviii.  20.) 

27.  The  flesh  and  blood  of  burnt  offerings  were  to  be  put  upon  the  altar.  (Lev.  i.  5-9.)  The 
blood  of  sacrifices  in  the  ritual  of  the  peace  offering  was  poured  out.  (Lev.  iii.  2,  8,  13.)  Eat. 
(Lev,  vii.  11.) 

28.  The  closing  admonition  in  expansion  of  ver.  25.     (cf.  chap.  xi.  21.) 

29-32.  A  reference  to  the  beginning  (ver.  2),  and  a  warning  against  Canaanitish  idolatry. 
Heed.  Be  not  ensnared  l)y  the  worship  of  the  local  deities,  the  neglect  of  which  was  thought  would 
bring  misfortune,  (rf.  2  Kings  xvii.  2(3.)  The  fire.  The  heathens  prepare  all  kinds  of  abominations 
for  their  gods  whicli  Jehovah  hates.  They  even  burn  their  children  to  their  idols.  (Lev.  xviii.  ; 
Jer.  xxxii.  35.)  Observe.  This  verse  is  best  taken  "as  an  intermediate  link,  closing  what  goes 
before,  and  introductory  to  what  follows." — Kcil. 

The  Laws  of  Divine  Worship. —  Verses  1-32. 

"  Having  thus  rehearsed  the  Decalogue  and  enforced  its  leading  principles, 
Moses  now  passes  on  to  ap})ly  those  principles  to  the  ecclesiastical,  civil,  and 
social  life  of  the  people.  Fourteen  chapters  are  thus  occupied.  Many- 
particulars  are  pccuHar  to  the  law  given  in  Deuteronomy.  The  Sinaitic 
legislation  was  nearly  forty  years  old,  and  had  been  given  under  conditions 
of  time,  place,  and  circumstances  very  different.  Canaan  was  in  sight,  the 
legislator  himself  was  about  to  be  withdrawn,  and  in  the  ripeness  of  his  wisdom 
he  now  completes  his  work  by  enlarging,  explaining,  modifying  and  supplementing 
under  Divine  guidance  the  code  which  he  promulgated  in  earlier  days.  Moses 
fitly  begins  with  regulations  pertaining  to  the  wor.'^hi))  of  the  Israelites  during 
their  settled  life  in  Canaan"  (cf.  Sjjeak.  Com.).  Taking  the  whole  chapter,  we 
get  the  following  outline — 

I.  Worsliip  as  a  protest  to  heathen  idolatry.    Tlie  invasion  of  Canaan  was 
a  new  period  in  life — a  period  of  true  service  and  puritied  character.    1.  Idolatry 
teas  not  to  be  imitated  (ver.  2'J-31).     They  must  shun  superstitions,  and  take 
200 


HOMILETIO  COMMENTARY:  DEUTERONOMY.  chap.  sii. 


heed  not  to  be  ensnared  by  their  prevalence  and  popularity.  2.  Idolatry  ivas 
to  be  destroyed  (ver.  2-4).  Its  monuments  to  be  overturned,  and  its  places 
swept  away  that  God  might  come  down  and  dwell  among  them. 

II.  Worship  localised  in  its  position  (ver.  4,  5).  God  would  select  a  spot 
to  which  Israel  must  resort,  institute  a  worship  which  should  appeal  to  the 
senses,  and  teach  the  truth  that  where  His  people  meet  there  He  dwells.  (1  Kings 
8,  29  ;  2  Chron.  7,  12.) 

III.  Worship  joyful  in  its  nature  (ver.  7).  There  was  enough  in  Israel's 
past  and  present  history  to  make  them  joyful.  It  is  God's  will  that  we  should 
serve  Him  with  gladness,  and  never  cover  His  altar  with  tears.  (Mai.  2,  13.) 
Religion  should  never  be  a  task  or  drudgery,  but  a  pleasure.  God  commands 
those  who  worship  Him  to  be  joyful,  "  Neither  be  ye  sorry,  for  the  joy  of  the 
Lord  is  your  strength." 

IV.  Worship  Divine  in  its  regulations.  God  only  knows  and  prescribes 
what  is  acceptable  to  Him.  We  must  not  follow  custom,  nor  devise  for  our- 
selves. In  papal  ceremonies  and  the  worship  of  images  we  have  ingenuity 
"graven  by  art  and  man's  device  "  (Acts  17,  29) — "  a  show  of  wisdom  in  loill 
ivorsMp "  (worship  arbitrarily  invented,  devised  by  self-will,  not  by  God,  and 
which  has  a  reputation  of  wisdom.)     (Col.  ii.  23.) 

V.  Worship  obligatory  in  its  ritual.  There  was  room  for  vows,  free-will 
offerings  and  voluntary  efforts  ;  yet  the  worship  was  binding  upon  all.  The 
command  was  peremptory.  Households  and  tribes  must  come  to  the  appointed 
place  (ver.  6).  They  must  bring  the  kind  of  offerings  specified,  and  no  other. 
It  is  our  duty  to  recognise  God  as  our  protector  (ver.  10)  and  proprietor. 
Our  attendance  in  His  house  should  not  be  matter  of  form  or  custom,  but  of 
conscience. 

Return,  my  sense.?,  range  no  more  abroad ; 

He  only  finds  his  bliss  who  seeks  for  God. — Parnell. 


The  Chosen  Place. —  Verses  4-6. 

The  name  of  the  place  is  not  mentioned  by  Moses.  Different  places  were 
chosen  in  after  times,  Mizpeh,  Shilohand  Jerusalem.  "  This  studied  silence  was 
maintained  partly  lest  the  Canaanites,  wuthin  whose  territory  it  lay,  might  have 
concentrated  their  forces  to  frustrate  all  hopes  of  obtaining  it ;  partly  lest  the 
desire  of  possessing  a  place  of  such  importance  might  have  become  a  cause  of 
strife  or  rivalry  amongst  the  Hebrew  tribes,  as  about  the  appointment  to  the 
priesthood."     (Num.  xvi.) — Jamieson. 

I.  An  assertion  of  God's  right  to  every  place.  All  the  earth  belongs  to  God. 
He  has  perfect  rii;ht  to  appropriate  any  spot.  "  The  Lord  hath  chosen  Zion  ; 
He  hath  desired  it  for  His  habitation."  Now  spiritual  incense  may  be  offered  in 
every  place.  (Mai.  i  11.)  There  has  been  divine  order  and  gradual  revelation 
in  the  worship  of  God  ;  "  but  the  hour  cometh,  when  ye  shall  neither  in  this 
mountain,  nor  yet  at  Jerusalem  worship  the  Father."  The  heart,  spirit  and 
truth  are  required  more  than  place.     (John  iv.  21-24.) 

II.  A  Dwelling  place  for  God.  "To  put  His  name  there."  God's  name  is 
in  every  place,  where  He  specially  reveals  Himself  {cf.  1  Kings  viii.  29),  and 
wiiich  is  therefore  His  habitation  or  dwelling  place.  The  God  of  heaven  will 
indeed  dwell  with  men  upon  earth.  God  is  specially  present  in  His  house — a 
pUice  distinguished  by  His  presence — detached  from   secular  pursuits,   and 

'.^01 


HOMILETIC  COMMENTARY:    DEUTERONOMY. 


attended  bj^  true  worshippers — the  most  solemn  and  attractive  place  on  earth. 
*'How  (h-eadful  is  this  place  !  this  is  none  other  but  the  house  of  God,  and  this 
is  the  gate  of  heaven."     (Gen.  xxviii.  17.) 

III.  An  aid  t®  unity.  To  this  cliosen  place  all  the  tribes  were  to  repair 
several  times  a  year.  The  meetiu;^  would  thus  counteract  local  interests,  tribal 
jealousies,  and  feuds.  Like  the  Grecian  games  the  festivals  would  cultivate 
national  feeling  and  act  as  a  bond  of  union.  Tliey  were  not  merely  commemo- 
rations of  great  events,  but  occasions  for  the  reunion  of  friends,  the  enjoyments 
of  hospitality  and  interchange  of  kindness.  They  opened  the  heart  to  joy  and 
gave  a  welcome  to  the  stranger  and  the  fatherless.  The  Christian  Church  is  a 
unity  of  many  people,  the  centre  of  friendships  and  joys.  "Jerusalem  is 
builded  (the  well  built  one)  as  a  city  that  is  compact  together  (in  unity), 
whither  the  tribes  go  up,  the  tribes  of  the  Lord,  unto  the  testimony  of 
Israel  {i.e.,  a  law  or  custom  to  Israel,  or  a  testimony  to  Israel's  covenant)." 
(Ps.  cxx.  3,  4.) 

IV.  A  preservative  of  purity.  "  That  there  should  be  one  national  centre 
for  the  religion  of  the  people  was  obviously  essential  to  the  great  ends  of  the 
whole  dispensation.  Had  fanciful  varieties  of  worship  such  as  Polytheism 
delighted  in  been  tolerated,  the  Israelites  would  soon  have  lapsed  into  idolatry, 
and  the  deposit  of  the  true  faith  and  knowledge  of  God  would  have  been, 
humanly  speaking  hopelessly  lost."  (Speak.  Com.)  This  holy  ground,  sanctified 
by  God's  presence  and  consecrated  to  His  service,  demands  purity  of  motive, 
heart  and  life.  "  Feigned  holiness  is  a  double  evil,"  says  St.  Jerome.  "  Who 
shall  ascend  into  the  hill  of  the  Lord?  or  who  shall  stand  in  His  holy  place? 
He  that  hath  clean  hands  and  a  pure  heart,  etc."     (Ps.  xxiv.  3-5.) 

Look  to  thy  actions  well. 

For  churches  either  are  our  heaven  or  hell. 

{Geo.  Herbert.) 

The  Blessings  of  Public  Worship. —  Verses  5,  6. 

It  is  advantageous  individually  and  socially  to  meet  together  in  religious 
worship. 

I.  It  is  a  necessity  of  our  moral  nature.  As  social  beings  we  crave  for  the 
society  of  our  fcllowmen  ;  as  religious  creatures  we  depend  upon  God  and  seek 
His  presence.  AVorship  is  needful  to  satisfy  our  instincts  and  hearts — to  develope 
our  nature  and  dispositions. 

II.  It  is  a  bond  of  Christian  fellowship.  In  this  iiallowed  spot  dearest 
friends  "meet  and  mingle  into  bliss."  Here  is  delight  with  the  excellent  of  the 
earth,  sympathy  and  sweet  converse  with  God  and  His  people.  Public  pra)''er 
and  praise  have  a  sensible  tendency  to  unite  men  together  and  to  cherish  and 
enlarge  their  generous  affections. 

III.  It  is  an  advantage  to  the  nation.  The  national  assembly  to  Israel  was 
an  immense  advantage.  But  for  public  worship  the  greater  part  of  mankind 
would  have  no  instruction — no  religion  at  all.  This  diffuses  knowledge  among 
the  people,  unites  different  classes  of  society  and  preserves  real  godliness  in  the 
nation. 

IV.  It  is  a  duty  of  Divine  appointment.  "  Thither  shalt  thou  come,  bring 
burnt  offerings  and  eat"  Tlie  apostle  reproved  those  who  deserted  public 
worship.     "  IS^ot  forsaking  the  assembly  of  ourselves  together,  as  the  manner  of 

202 


HOMILETIC  COMMENTARY:   DEUTERONOMY. 


some  is."  (Heb.  x.  25.)  We  are  not  to  forget  the  command  of  God,  nor  dispute 
the  practice  of  apostolic  churclies  and  Christian  communities  in  every  age. 
"  Thou  shalt  worship  the  Lord  thy  God." 

The  Future  Inheritance. —  Verses  9,  10. 

Canaan  is  here  described  in  a  way  adapted  to  the  condition  of  Israel  and  may 
typify  the  future  portion  of  the  behever. 

I.  The  description  given.  1.  A  rest ;  "the  rest."  "This  is  the  scene  of 
combat,  not  of  rest."  At  the  end  of  the  journey,  will  be  peace,  "quietness  and 
assurance  for  ever."  "My  chief  conception  of  heaven  is  perfect  rest,"  said 
Robert  Hall.  2.  An  inheritance  not  gained  by  hereditary  succession,  merit,  or 
human  friendship;  but  prepared  for  "the  saints  in  light" — an  inheritance 
"  incorruptible  and  undefiled,  and  fadeth  not  away."  3.  A  gift.  "  The  Lord 
your  God  giveth  you  " — a  pure,  munificent,  and  unparalled  gift  in  Christ  Jesus. 
Denoting  great  love,  freeness  and  blessing.  4.  A  dwelling.  "  So  that  ye  dwell 
in  safety."  Beautiful  in  situation,  secure  in  possessions,  "  it  stands  securely 
high,  indissolubly  sure."  The  metropolis  of  the  universe,  the  abode  of  saints, 
the  palace  of  angels,  and  the  residence  of  the  Great  King. 

O  ye  blest  scenes  of  permanent  delight ! 

Full  without  measure  !  Lasting  beyond  bound  ! 

A  perpetuity  of  bliss,  is  bliss. 

Could  you,  so  rich  in  rapture,  fear  an  end, 

That  ghastly  thought  would  drink  up  all  your  joy, 

And  quite  imparadise  the  realms  of  light. 

II.  The  relation  to  this  inheritance  indicated.  "  Ye  are  not  as  yet  come  to 
the  rest."  God's  i^eople  are  seeking  it  and  will  attain  it.  Many  come  near  but 
do  not  enter  it.  Hence  all  should  take  warning,  be  encouraged,  and  strive  to 
enter  it.  "  It  is  the  best  of  all  blessings,"  said  David  Stoner,  "  to  die  well,  nnd 
get  safely  home  to  heaven."     "  Arise  ye  and  depart,  for  this  is  not  your  rest." 

EOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.  1.     \.  The  duty.   "  Observe  to  sought  and  worshipped  gods  of  nature 

do."     Weighty  and   most   important,  wherever  they  could  discern  any  trace 

2.  Method  of  ])&rfor7ning  it.    (a)  Con-  of  Divinity.     2.   The  name.  The  name 

siderately  "  observe."    (6)  Continually  indicates  the  manifestation  of  his  pre- 

"all  the  days  ye   live   upon   earth."  sence  in  the  place  ;  "presents  his  per- 

"  A  sense  of  duty  pursues  us  ever.     It  sonality,  as  comprehended  in  the  word 

is    omnipresent  like   the  Deity." — J.  Jehovah,  in  a  visible  sign,  the  tangible 

Webster.  sign  of  ins  essential  presence."    (Keil.) 

The  path  of  duty  is  the  way  to  glory.  3.   The^  seeking.^    Not  merely  turn  in 

Tennyson,  a  certain  direction  ;  but  to  inquire  for 

something.      Hence    come    to    God's 

Vers.  2,  3.     Destruction  of  idolatry,  house   for   a  purpose,   in   anxiety  to 

A  divine  command.     A  prudent  policy,  fulfil  that  purpose.     Not  to  seek  enter- 

A  good  example.     "  We  easily  fall  into  tainment,   for  it    is    not    a  place   of 

idolatry  ;   for  we  are  inclined    there-  amusement  (Ezek.  xxxiii.  22)  ;  nor  to 

unto  by  nature,  and  coming  to  us  by  attend  with  worldlimindedness  ;  for  it 

inheritance,    it     seems    pleasant."  —  is  not  the  house  of  merchandise  (Luke 

Luther.  xix.  45,  46).     We  must  not  profane  it 

by  sinful  indulgence  and  Satan's  ser- 

Ver.  5.     1.  The  place.  The  heathen  vice  (Jas.  i.  21).     Attend  with  serious 

203 


IIOMILETW  COMMENTARY:  DEUTERONOMY. 


consideration,    constant    watchfulness  Ver.  9.     Not  come  to  the  rest.      No 

and  deep    concern    to    obtain   God's  more  are  any  of  us  indeed,  till  we  come 

blessing.  to  that  "  rest  which  remaineth  for  the 

people  of  God."      (Heb.  iv.  3,  8-10). 

Vers.  7,  12.    Joyful  Worship.    This  The  ark  was  transportive  till  settled  iu 

joy  springs — 1.  From  Divine  goodness,  Solomon's  temple  ;  so  till  we  come  to 

past  and  present.     2.  Great  numbers,  heaven  are  we  in  continual  unrest. — 

houseliolds  and  tribes.     3.  Reciprocal  (Irapp).    Learn  :  1.  The  insufficiency 

feeling,  warm  hearts  will  create  joy  in  of  earthly  bliss  ;  both  to  the  believer 

prayer  and   praise   and    vibrate    like  and   unbeliever.      2.    The   nature    of 

chords  in  harmony.      There  is  a  place  heavenly  bliss.      Complete,  perpetual 

for  song  as  well  as  meditation  in  the  and  certain.     Causes  of  evil  and  dis- 

sanctuary.    "  Thou  shalt  rejoice  before  tress  removed,  and  communications  of 

the  Lord  thy  God."  glory  beyond  descri])tion. 

The  Sacredness  of  Blood. —  Vei-ses  16,  20-23. 

Tlie  prohibition  to  use  blood  is  most  distinct  and  often  repeated,  and  that  for 
many  reasons. 

I.  Blood  sacred  as  an  article  of  food.  In  Pagan  and  uncivilised  nations  it 
was  the  custom  to  eat  flesh  whilst  quivering  with  life  and  to  drink  blood  mixed 
with  wine,  as  a  right  of  idolatrous  worship,  (cf.  1  Sam.  xiv.  32  ;  Ezek. 
xxxiii.  25  ;  Acts  15.)  But  when  animal  food  was  gi-anted  to  man  it  was  for- 
bidden "to  eat  flesh  with  its  soul,  its  blood."  (Gen.  ix.  4.)  Tlie  body  may 
become  food,  but  the  blood,  the  life  of  the  body  which  is  the  gift  of  God  must 
be  treated  with  reverence  and  reserved  for  Him. 

II.  Blood  sacred  as  an  emblem  of  life.  Blood  is  the  seat,  the  source  of  life. 
It  contains  the  vital  principle  of  all  animal  life,  "  For  it  is  the  life  of  all  flesh," 
(ver.  14).  "  Man  is  man  only  by  virtue  of  his  blood,  and  nature  is  chiefly 
admirable  as  supplying  its  ingredients." — {Grindon.)  Blood  is  distinguished 
from  all  other  constituents  of  the  human  body.  "  It  is  the  fountain  of  life,  the 
first  to  live  and  last  to  die,  and  the  primary  seat  of  the  animal  soul ;  it  lives 
and  is  nourished  of  itself,  and  by  no  other  part  of  the  human  body." — {Harvey.) 
When  the  blood  is  shed  the  life  is  gone.  Hence,  man  or  beast  guilty  of  this 
act  must  be  put  to  death."  "Blood  of  your  lives  will  I  require."  (Gen.  ix.  5  ; 
Ex.  xxi.  12-28.) 

Murder  may  pass  unpunisli'd  for  a  time, 

But  tardy  justice  will  o'er  take  the  crime. — Dryden. 

III.  Blood  sacred  as  an  element  of  expiation.  As  the  blood  was  identical 
with  the  life  and  represented  the  soul  of  the  victim,  God  appointed  it  as  a  sub- 
stitute for  the  sinner's  life.  Thus  the  life  of  the  sacrifice  was  an  atonement 
for  the  life  of  the  offerer.  It  was  an  established  rabbinical  maxim  that  "  there 
is  no  expiation  except  by  blood,"  a  principle  recognised  in  Heb.  ix.  22  "  without 
shedding  of  blood  there  is  no  remission."  Let  us  be  thankful  that  Christ  died, 
and  slied  His  precious  blood  for  us — blood  which  cleansetli  from  all  sin  and 
"  which  speaketh  better  things  than  that  of  Abel."  Never  count  the  blood  of  the 
covenant,  by  which  we  are  sanctified  and  saved  "  an  unholy  (or  common)  thing  " 
(Heb.  X.  29)  and  thus  insult  God  and  lose  your  soul ! 

Directions  in  the  Choice  of  Animal  Food. —  Verses  15,  lG-20-26. 

The  instructions  concerning  food  were  given  to  the  Israelites  in  a  way  mo.st 
convenient  and  generally  understood  at  the  time.     God  separated  His  people 
204 


HOMILETIC  COMMENTARY:  DEUTERONOMY.  chap.  xrr. 


from  others  and  all  their  laws  reminded  them  of  His  covenant.  Even  laws  of 
diet  and  regulations  in  the  choice  of  food  were  given  to  teach  dependence  and 
enforce  obedience. 

I.  Food  in  its  benevolent  design.  Life  requires  for  its  maintenance  constant 
supplies  of  food.  Creatures  may  fast  long,  but  can  never  dispense  with  food 
altogether.  We  may  therefore  learn  the  goodness  of  God  in  caring  for  the  body, 
in  providing  sufficient  and  wholesome  food,  and  in  the  enjoyment  and  strength 
which  it  gives.  Since  food  is  necessary  we  are  taught  to  labour  and  pray  for 
its  continuance.  "  Give  us  this  day  our  daily  bread."  In  legislating  for  our 
lower  nature  God  teaches  wliat  is  wliolesome  and  unwholesome — suggests  His 
greater  care  for  our  higher  wants,  food  for  mind,  heart  and  soul,  and  reminds  us 
of  the  care  which  should  exercise  over  body  and  soul. 

II.  Food  in  its  ceremonial  use.  In  the  garden  of  Eden  vegetables  were 
given  to  man  (Gen.  i.  29).  Animal  food  was  granted  first  to  Noah  (Gen.  ix.  25). 
In  patriarchal  times  food  consisted  of  flesh  of  animals  tame  and  wild,  as  well  as 
cereals.  In  the  wilderness  supplies  came  from  heaven.  In  the  promised  land 
special  rules  were  given  as  to  kind  of  animals  to  be  used.  (Lev.  xi.,  Deut.  xiv.) 
The  Israelites  were  not  to  eat  animals  which  were  unclean,  which  were  off"ered 
to  idols  (Ex.  xxxiv.  15) ;  and  which  had  been  torn  by  wild  beasts  (Lev.  xxii.  8, 
cf.  Ezek.  iv.  14).  All  animals  for  food  had  formerly  to  be  killed  at  the  door  of 
the  tabernacle  (Lev.  xvi.  1-8),  but  in  view  of  entrance  into  the  land  the  prohi- 
bition is  relaxed.  More  liberty  was  given,  but  the  blood  of  the  animal  was 
prohibited  to  prevent  ferocity  in  men  towards  lower  creatures  and  profanation 
of  a  sacred  element.  The  separation  of  animals  into  clean  and  unclean  would 
remind  Israel  of  their  separation  from  the  nations.  They  were  not  to  join  in 
convivals  feasts  and  social  banquets  of  idolaters.  Their  ordinary  meals  must  be 
chosen  with  care  and  eaten  in  gratitude.  We  must  be  temperate,  orderly  and 
obedient  in  the  government  of  the  table,  and  exercise  control  over  appetites  and 
desires.  Touch  nothing  unclean,  regard  the  sanctity  of  life  and  let  thanks- 
giving be  offered  with  daily  food.  (1  Tim.  iv.  4,  5.)  "  Whether,  therefore,  ye 
eat,  or  drink,  or  whatsoever  ye  do,  do  all  to  the  glory  of  God." 


HOMILETIC  HINTS  AND  SUGGESTIONS. 


Ver.  16.  71ie  prohibition  of  blood,  upon  God's  will.  2.  Related  to  the 
To  elucidate  this  ordinance,  I  shall —  health  of  the  people.  Most  of  animals 
I.  Confirm  the  fact  here  stated.  God  forbidden  are  unclean  and  unwholesome 
had  from  the  beginning  appointed  the  — others  injurious  in  warm  countries. 
blood  of  animals  to  be  offered  by  man  To  please  the  appetite  is  often  preju- 
as  an  atonement  for  his  soul.  This  dicial  to  health.  3.  Designed  to  pro- 
appears  throughout  all  the  Mosaic  mote  religions  sanctity.  We  must  be 
history  and  the  New  Testament  II.  separate  from  all  uncleanness  ;  in  reli- 
Consider  the  prohibition  as  founded  on  gous  worship  and  in  the  common  acts 
it.     It  was  most  salutary  as  tending —  of  life.     "  Defile  not  ye  yourselves  in 

1,  To  excite  reverence  for  sacrifices,  any  of  these  things  ;   for  in  all  these 

2.  To  bring  continually  to  remembrance  the  nations  are  defiled,  which  I  cast  out 
the  way  of  salvation.     3.    To   direct  before  you." 

attention  to  the  great  sacrifice. — G.  tt     .      -^i, 

^,.               1,,    1             °  Here's  neither  want  of  appetite  no  mouths  j 

(Simeon,  m.Ji.  Pray  heaven  we  be  not  scant   of   inpaf-.    ,,,- 


Vers.  20-26.  Lausofdiet.  1. Founded 


Pray  heaven  we  be  not  scant   of   meat 
mirth. — Shakespeare. 

205 


CHAP.  XII.  UOMILETIC  COMMENTARY:  DEUTERONOMY. 


The  Levite. —  Verse  19. 

This  frequently  recurring  description  of  the  Levites  {cf.  ver.  18,  chap.  xiv. 
27  ;  xvi.  11,  14  ;  xviii.  6  ;  xxvi.  12),  does  not  assume  that  they  were  homeless, 
which  would  be  at  variance  with  the  allotment  of  towns  for  them  to  dwell  in 
(Num.  XXXV.) ;  but  simply  implies  wliat  is  frequently  added  in  explanation 
"  that  the  Levites  had  no  part  nor  inheritance,"  no  share  of  the  land  as  their 
hereditary  property,  and  in  this  respect  resembled  strangers  (chap.  xiv.  21,  29  ; 
xvi.  11).  And  the  repeated  injunction  to  invite  the  Levites  to  the  sacrificial 
meals  is  not  at  variance  with  Num.  xviii.  21,  where  the  tithes  are  assigned  to 
the  tribe  of  Levi  for  their  maintenance.  For,  however  ample  this  revenue  may 
have  been  according  to  the  law,  it  was  so  entirely  dependent  upon  the  honesty 
and  conscientiousness  of  the  people  that  the  Levites  might  very  easily  be  brought 
into  a  straitened  condition,  if  indifference  toward  the  Lord  and  his  servants 
should  prevail  throughout  the  nation. — Keil. 

I.  The  Levites,  servants  of  the  people.  They  were  appointed  to  teach  and 
officiate  for  Israel  before  God  and  thus  prevent  the  anger  of  God  from  coming 
upon  the  people  {cf.  Num.  viii.  18-22.)  They  were  given  to  the  people  and 
depended  upon  their  help  and  generosity,  designed  to  train  them  for  service  and 
not  absolve  them  from  duty.  In  heathen  countries  the  priestly  caste  was  here- 
ditary, wealthy,  and  held  much  of  the  land  {cf.  Gen.  xlvii.  2),  but  the  Levites 
had  no  landed  property,  were  servants  of  God  and  the  people.  "  Behold  I  have 
taken  your  brethren  the  Levites  from  among  the  children  of  Israel  ;  to  you  they 
are  given  as  a  gift  for  the  Lord,  to  do  the  service  of  the  tabernacle  of  the  con- 
gregation "  (Num.  xvii.  6). 

II.  The  Levites,  servants  of  God.  God  claimed  them  as  the  first-born, 
separated  and  cleansed  them.  They  were  dedicated  to  him  as  Israel's 
representatives  in  holy  work.  They  had  no  worldly  portion  in  houses  and  land. 
The  avenues  to  wealth  and  power  were  closed  to  them.  God  alone  was  their 
inheritance  in  the  riches  of  His  grace  and  the  resources  of  His  providence. 

Warning  Against  Snares. —  Verses  29-32. 

During  the  sojourn  in  Egypt  Israel  became  familiar  with  tlie  customs  of 
idolatry.  From  this  idolatry  they  were  scarcely  weaned.  Since  the  forms  of 
licentiousness  were  worse  in  the  land  which  they  were  to  inherit,  there  was  need 
of  caution.     "  Forewarned,  forearmed." 

I.  The  need  of  warning".  lu  circumstances  most  favourable  and  secure  there 
is  need  of  watchfulness  and  prayer.  1.  The  dangers  icere  great.  "Take  heed" — 
Evils  might  be  vivid,  abominable,  and  cruel,  but  familiarity  would  weaken 
resistance  and  ensnare.  The  vices  of  a  companion  and  of  society  may  be  gross 
and  palpable  to  others,  yet  (says  Shakspeare)  "a  friendly  eye  cannot  see  such 
faults."  2.  The  attractions  were  strong.  Idol  worship  was  ancient  and  prevalent. 
Fashions  are  often  popular  and  attractive.  "  Do  at  Rome  what  Home  does  "  is 
the  rule  of  many.  But  conscience  must  be  regarded,  and  the  command  of  God 
obeyed.  3.  The  foe  ivas  conquered,  not  subdued.  Sins  may  revive,  and  habits 
not  broken  may  regain  their  dominion  and  tyranny.  Men  may  cease  to  swear 
and  forsake  intem]iei-ate  ways,  and  yet  be  afterwards  ensnared.  Pity  for  the 
enemy,  and  dependence  upon  resolves,  must  not  throw  us  off  our  guard. 

II.  The  consequences  of  neglecting  the  warning.  There  must  be  no  curiosity, 
no  parley,  but  constant  regard  to  the  word  of  God.     1.    Neglect  tvould  offend 

206 


HOMILETIC  COMMENTARY:   DEUTERONOMY. 


CHAP.  XII. 


Ood.  Idolatry  was  hateful  to  God,  aud  if  guilty  we  lose  His  favour  and  ijrotection. 
AVe  must  hate  what  He  hates,  and  assimilate  our  tastes  aud  habits  to  His.  We 
shall  never  err,  if  we  "  observe  to  do  "  His  commandments.  2.  Neglect  ivould 
bring  ruin  iqjon  themselves.  Idolatry  had  been  the  overthrow  of  Pharaoh,  aud 
the  destruction  of  surrounding  nations.  It  will  bring  utter  ruin  to  individuals 
and  nations  who  persist  in  it.  Israel  sadly  fell  by  neglecting  this  caution.  (Jer. 
xxxii.  35  ;  Ezek.  xxiii.  37.)  "  They  followed  vanity  and  became  vain,  aud  went 
after  the  heathen  that  were  round  about  them,  concerning  whom  the  Lord  had 
charged  them,  that  they  should  not  do  like  them."     (2  Kings  xvii.  15.) 

HOMILETIC  HINTS  AND  SUGGESTIONS. 


Ver.  25.  Not  eat.  Who  can  ever 
think  any  commandment  of  God  to  be 
light  or  little,  when  this  of  not  eating 
the  blood  is  charged  with  so  much 
strictness  ?  The  minutula  of  the  law, 
as  well  as  the  magnalia,  must  be 
carefully  heeded  and  practised.  — 
Trajyp. 

Ver.  29.  Cut  off  nations.  God  in 
the  history  of  nations.  1.  Appointing 
their  lot.  (Josh,  xxiii.  4).  2.  Robbed 
of  their  inheritance.  "God  shall  cut 
off  the  nations."  3.  Succeeding  to 
their  possessions.  "  Thou  succeedest 
them."  4.  Secure  in  their  dwelling 
"  aud  dwellest  in  the  land."  "  The  life 
of  a  nation,"  says  Dr.  Arnold,  "  is  to 
me  as  distinct  as  that  of  an  individual." 
"  The  Lord  is  governor  among  the 
nations."  (Ps.  xxii.  28  ;  1  Cliron.  xvi. 
31.) 

Ver.  31.  Idolatry.  1.  Abominable 
to  God.  2.  Cruel  to  humanity. 
3.  Easily  fallen  into.  "  We  are 
inclined    thereunto    by    nature,    and 


coming  to  us  by  inheritance,  it  seems 
pleasant." — Luther. 

Ver.  31.  I.  The  command  a  rule 
of  duty.  "Observe  to  do  it."  2.  A 
complete  rule  of  duty.  "  Thou  shalt 
not  add,  nor  diminish."  Add  by  pre- 
tending to  have  received  similar  divine 
revelations  and  persuading  men  to 
believe  them,  as  Mahomet  and  others  ; 
diminish,  by  taking  from  them,  denying 
them  to  be  from  God,  and  acting 
contrary  to  them."  From  these  words 
it  is  evident  that  the  Jews  were  not 
to  add  any  other  rites  of  worship  of 
their  own  devising,  or  from  the 
idolatrous  customs  of  those  countries  , 
nor  omit  any  of  those  which  God  had 
commanded  them  to  use.  For  if  they 
had  _  used  any  of  the  Gentile  cere- 
monies, whereby  they  honoured  their 
gods,  it  would  easily  have  introduced 
the  worship  of  the  gods  themselves  ; 
and  if  they  had  omitted  any  of  the 
rites  which  God  had  ordained,  some 
other  would  have  easily  stepped  into 
their  room  which  were  used  by 
idolators." —  Wilson. 


ILLUSTRATIONS  TO  CHAPTER  XIL 


Vers.  1-4.  Destroy.  This  is  a  very 
important  law :  in  this  world,  un- 
happily, names  are  often  things  ;  for 
whenever  a  party  wish  to  get  power, 
a  party  holding  erroneous  doctrines, 
the  first  thing  they  do  is  to  establish 
titles  ;  and  when  they  have  got  titles, 
they  soou  follow  them  up  by  asserting 
realities.  And  therefore  it  is  very 
wisely  provided  here  that  not  only 
should  the  scenes,'  the  altars,  and  the 


groves,  all  be  overturned,  as  having 
been  desecrated  by  practices  that  were 
abomiuable  in  the  sight  of  a  holy  God, 
but  that  even  the  very  names  that 
might  remind  of  that  superstition  that 
had  passed  away  should  be  expunged 
from  their  vocabularies,  and  not  men- 
tioned even  iu  their  conversation. — 
Dr.  Gumming. 


Vers.  5-7.    Place. 


When  we   re- 
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nOMILETlC  COMMENTARY:    DEUTERONOMY. 


member  what  the  policy  and  practice 
of  all  the  kings  of  Israel  was,  viz.,  to 
draw  off  their  subjects  from  the  place 
where  God  set  His  name  and  to  deter 
them  from  going  to  Judah  and  Jeru- 
salem, by  means  of  the  calves  of  Bethel 
and  of  Dan  ....  it  is  not  possible 
that  Deuteronomy,  requiring  every 
Israelite  to  bring  his  sacrifice  to  the 
place  which  the  Lord  should  choose  to 
set  His  name  there,  should  ever  have 
been  accepted  as  genuine  and  inspired 
if  its  genuineness  and  inspiration  had 
not  been  incontrovertible  ( B2).  Words- 
ivorth).  It  is  a  wise,  a  salutary,  and  a 
laudable  provision  of  the  Church's 
discipline,  that  she  sets  apart,  and 
consecrates,  by  solemn  religious  rites 
to  God's  glory,  the  places  which  she 
intends  for  His  worship  ;  and  by  out- 
ward signs  of  decency,  and  reverence 
of  majesty  and  holiness,  impresses 
them  with  an  appropriate  character 
which,  whilst  it  redounds  to  the  honour 
of  God,  operates  also  with  no  mean 
or  trivial  infiueuce  on  the  minds  of 
His  people.  A  certain  sense  of  holy 
pleasure  is  diffused  over  the  pious  and 
meditative  mind,  as  soon  as  the  feet 
cross  the  threshold  which  separates  tiie 
house  of  God  from  common  places. 
We  feel  that  we  are  on  "  holy  ground;" 
and  a  still  small  voice  within,  as  we 
draw  near  to  "  worship  God  in  the 
beauty  of  holiness,"  "  it  is  good  for  us 
to  be  here." — Bp.  Mant. 


Vers.  17,  18  ;  20-26.  Eat.  Some 
people  have  a  foolish  way  of  not  mind- 
ing or  pretending  not  to  mind  what 
they  eat.  For  my  i)art,  I  mind  very 
studiously  ;  for  I  look  upon  it,  that  he 
who  does  not  mind  this,  will  hardly 
mind  anything  else.  {Dr.  Johnson.) 
Moderation  is  absolutely  required  in 
the  lower  things  of  life,  especially  in 
that  of  eating.  Health — one  of  the 
greatest  blessings  of  life — depends  upon 
it  ;  so  also  the  happy  flow  of  spirits, 
without  which  life  is  at  least  a  perfect 
blank. — E.  Davies. 


Ver.  26.   Vows. 

Unheeded  vows  may  heedfully  be  broken  ; 
And  he  wants  wit,  that  want3  resolved  will, 
To  learn  his  wit  to  exchange  the   bad  for 
better. — Shakespeare. 


Vers.  30-32.  Take  heed.  There  is 
a  story  which  tells  of  a  bell  suspended 
on  a  rock  dangerous  to  navigation. 
The  waves  of  the  ocean  beating  upon 
it  caused  it  to  make  a  noise  to  keep  olf 
the  approaching  mariner.  It  is  said 
that  at  one  time  some  pirates  destroyed 
the  bell  to  prevent  tlie  warning.  Not 
long  after,  these  very  pirates  struck 
upon  the  rock  and  were  lost.  How 
many  hush  the  voice  of  warning  at  the 
point  of  danger,  and  founder  upon  the 
rock  of  temptation  and  are  lost  for 
ever.  — Mc  Cosh . 


CHAPTER  XIII. 


Critical  Notes. — The  true  modes  and  forms  of  worship  have  been  laid  down,  the  next  step 
is  to  legislate  affaiust  the  authors  and  abettors  of  false  ones.  Such  tempters  are  not  to  be 
spared,  even  tliough  (vers.  1-5)  their  teaching  be  confirmed  by  miracles  ;  or  (vers.  6-12)  be 
nearly  allied  by  kindred  or  friendship  ;  or  (vers.  12-19)  be  supported  iu  their  apostacy  by  a 
whole  city. — Sj^eak.  Com. 

1.  Prophet.  Received  communications  orally  or  by  vision.  Dreamer.  Through  medium  of 
dreams.  These,  the  two  chief  media  of  divine  revelation,  [cf.  Num.  xii.  G.)  Signs  and  wonders- 
To  accredit  his  mission,  and  apparently  true,  yet  not  wrought  by  God,  but  by  the  power  of  the 
wicked  one  to  deceive.     (2  Thess.  ii.  9.) 

2.  Go  after  other  gods  and  forsake  Jehovah  ;  therefore  Ihe  prophet,  a  false  prophet,  a  seducer 
and  impostor,  and  must  be  put  to  death. 

3.  Know,  prove,  or  test  the  people  in  loyalty,  (cf.  viii.  2  ;  Gen.  xxii.  1.) 

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HOMILETIC  COMMENTARY:    DEUTERONOMY. 


4,  5.  Israel  must  cleave  firmly  to  God.  There  must  be  regular  judicial  procedure  against  the 
impostor.  The  people,  the  whole  community  must  take  part  in  the  stoning  to  show  their  horror 
at  the  crime,  and  clear  themselves  of  complicity  in  it.  God  only  must  be  the  object  of  regard 
and  they  must  not  be  thrust,  forced  from  the  way  in  which  they  have  to  walk.  Thus  put  away 
evil,  an  exhortation  often  given  as  an  affair  of  importance.  \cf.  chajDs.  xvii.  7  ;  xix.  19  ;  xxi. 
21  ;  xxii.  22,  24. ) 

6.  A  second  temptation  to  idolatry  might  be  from  blood-relations  and  intimate  friends. 
Brother,  fraternal  tie.  Wife,  object  of  dearest  affection.  Friend,  loved  as  much  as  our  own 
life.     (1  Sam.  xviii.  1,  3.) 

7,  8.  The  gods  to  be  worshipped  might  be  near  or  far  off  ;  might  be  different  to  the  idols  of 
Canaan,  "  or  commend  themselves  by  the  charm  of  peculiarity  and  novelity."  There  must  be 
no  yielding,  nor  must  the  tempters  escape.  The  accumulation  of  synonyms  (pity,  spare,  conceal) 
serves  to  make  the  passage  more  emphatic.  Israel  was  to  put  to  death  without  pity  and  stone 
the  offender.     (Lev.  xx.  2.) 

12-18.  A  third  case  when  one  city  hears  of  another  city  which  has  been  led  astray.  Worth" 
less,  profligate  men  may  rise  up.  (v,  13.)  Children  of  Belial.  Wicked,  designing  and  lawless 
men  (Jud.  xix.  22  ;  1  Sam.  i.  16  ;  xxv.  26).     (Sept.  perverse  men.) 

13-  "Withdrawn.  Verses  5  and  10,  indicating  strong  persuasion,  a  degree  of  force,  not  easy 
seduction. 

14.  Thou.  The  magistrate  to  whom  it  officially  belonged  to  investigate.  If  the  report  was 
true,  the  inhabitants  were  beyond  protection  and  smitten.  Man  and  beast  were  put  to  death 
without  reserve,  and  all  booty  heaped  together  and  burned  with  the  city. 

16.  For  the  Lord.  "As  a  whole  offering  to  the  Lord  thy  God  ; "  sanctified  to  him  by  destruc- 
tion.    (Lev.  vi.  15,  16.) 

17.  Nothing  must  cleave  to  Israel,  no  spoil  must  be  taken  that  the  Lord  may  turn  from  His 
anger. 

Enticements  of  False  Prophets. —  Verses  1-5. 

Former  perils  might  spring  from  Cauaanites,  now  they  may  arise  among 
themselves.  Hence  they  must  take  care  not  to  be  drawn  away  if  any  should 
tempt  them.     "  It  there  arise,"  etc. 

I.  The  Purpose  of  their  Enticements.  "  Let  us  go  after  other  gods,"  to 
revolt  from  Jehovah,  which  is  treason — a  crime  against  the  law  and  authority  of 
God,  against  the  organisation  and  life  of  society.  Strange  that  any  should  be  guilty 
in  Israel,  or  in  the  present  day,  of  such  wickedness  !  But  many,  professedly 
learned  and  religious,  entice  from  God  and  give  divine  honours  to  saints  and 
images.  ].  From  God  ivhose  authority  is  supreme  and  sJiould  be  revered. 
"  The  Lord  your  God."  Doctrines,  revelations,  and  miracles  which  pretend  to 
be  of  God  and  are  not  so,  vie  with  his  law  and  authority  ;  usurp  his  throne 
and  claim  absolute  supremacy.  2.  From  God  whose  2icist  favours  should  bind 
to  him.  "  Which  brought  you  out  of  the  land  of  Egypt,"  etc.  (ver.  5).  One 
thing  was  certain,  repeated  to  Israel  a  thousand  times  and  written  as  with 
a  sunbeam  in  their  history — that  God  was  supreme.  God,  and  God  alone,  had 
redeemed  them  from  bondage  and  oppression.  God's  constant  goodness  should 
touch  our  sensibility,  excite  our  gratitude,  and  lead  us  to  most  joyful  obedi- 
ence. 

II.  The  credentials  by  which  they  entice.  The  kingdom  of  lies  has  its 
wonders  as  well  as  the  kingdom  of  truth,  and  prophets  of  God  have  their 
imitators.  In  our  time  we  liave  dreamers  of  dreams,  seers  and  pretenders  to 
inspiration.  "Imitators  are  a  servile  race,"  says  Fontaine.  1.  'Jhey  dream 
dreams.  Pretend  to  have  revelations  from  God  in  visions  of  the  night.  Jews 
had  great  regard  for  dreams,  observed  them,  and   often  consulted  those  who 

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IIOMILETIC  COMMENTARY:    DEUTERONOMY. 


pretended  to  explain  them.  This  custom  was  forbidden.  We  must  look  only 
to  God  and  His  servants.  2.  They  'perform  wonders.  The  prophet  gives  "  a 
sign,"  a  prediction  of  some  future  event ;  performs  "  a  wonder  "  or  feat  of 
power — some  c<mnterfeit  appearance  of  the  supernatural  produced  by  human 
artifice  or  Satanic  agency.  3.  'iheir  signs  and  iconders  come  to  jyass.  Predic- 
tions and  miracles  are  authenticated  by  apparent  facts.  But  miracles  alone  do 
not  prove  the  truth  of  the  doctrine  and  the  divine  mission  of  the  performer. 
The  doctrine  must  commend  itself  to  conscience  before  it  can  be  sealed  by 
miracle.  There  are  those  "whose  coming  (presence)  is  after  the  working  of 
Satan  with  (three  means)  all  power  and  signs  and  lying  wonders  "  (lit.  of  ftilse- 
hood)  to  attest  false  doctrine  and  lead  astray.     (2  Thess.  ii.  9.) 

III.  The  treatment  to  be  shown  to  these  false  prophets.  In  this  matter 
there  is  no  uncertainty,  and  there  must  be  no  hesitation.  1.  T/iey  must  be 
rejected.  "  Thou  shalt  not  hearken  unto  the  words  of  that  prophet."  God's 
law  is  the  standard  of  truth,  all  that  contradicts  this  is  false.  No  sign  nor 
wonder  must  lead  us  to  believe  in  one  whose  purpose  falsifies  his  profession. 
The  God  of  truth  can  never  lie.  "  I  sent  them  not,  neither  have  I  commanded 
them,  neither  spake  unto  them  :  they  prophesy  unto  you  a  false  vision  and 
divination,  and  a  thing  of  nought,  and  the  deceit  of  their  heart  (a  wilful 
fraud).  (Jer.  xiv.  13,  14).  2.  7 hey  must  be  j^unished.  "That  prophet,  or 
that  dreamer  of  dreams  shall  be  put  to  death  "  (ver.  5).  The  risks  and  guilt 
must  be  removed  by  putting  away  the  guilty  one  ;  spare  him,  the  infection  will 
spread  and  you  are  responsible.  "  Thus  must  the  mischief  be  put  away."  We 
are  not  to  persecute  and  put  to  death.  But  we  must  denounce  error,  guard 
against  seducers,  and  brand  with  infamy  all  attempts  to  "  go  after  other  gods." 
"  Whosoever  transgresseth  and  abideth  not  in  the  doctrine  of  Christ,  hath  not 
God."     (2  John  9,  11). 

False  Prophets. —  Vej-ses  1-5. 

"  The  standing  rule  of  faith  and  practice  had  been  given  once  for  all.  That 
the  people  were  to  hold  fast.  The  prophet  who  propounded  another  rule  could 
only  be  an  imposter.  We  need  not  then  suppose  that  Moses  is  putting  an  im- 
possible case  by  way  of  enforcing  his  words,  as  St.  Paul  does  (Gal.  i.  G)  ;  nor  j'^et 
that  the  prophet  in  (piestion  is  one  who  was  originally  a  true  prophet,  and 
obtained  authority  by  his  miracles  as  such,  but  was  afterwards  drawn  away  into 
aposta.sy."  (Speak.  Com.)  The  prophet,  by  his  teaching,  plainly  contradicts 
the  accredited  standard  of  truth,  advocates  idolatry,  aud  therefore  he  is  a  false 
prophet. 

I.  False  prophets  are  permitted  to  rise  up  among  the  people.  They  appeared 
in  Israel,  in  the  days  of  Christ  aud  in  apostolic  times.  It  is  predicted  they  will 
come  "in  the  last  days."  (Mt.  xxiv.  11  ;  1  Tim.  iv.  1  ;  2  Pet.  ii.  1.)  God's 
people  are  often  sorely  tried,  and  the  Christian  Church  sifted.  Heresies, 
prodigies  and  controversies  shake  the  faith,  and  "  false  prophets "  work 
"  great  signs  and  wonders  "  to  "  deceive  the  very  elect,"  if  it  were  possible. 
(Mt.  xxiv.  24). 

II.  The  people  are  often  ready  to  obey  false  prophets  when  they  appear. 

The  moral  condition  of  the  people  and  the  facts  of  history  prove  this.  We  have 
a  love  for  the  wonderful,  a  craving  for  novelty.  We  are  ignorant  of  God,  and 
our  hearts  tend  towards  idolatry.  Tiie  teaching  of  seducers  is  bewitching ;  we 
listen,  believe  and  are  drawn  astray.  (Gal.  iii.  1).  "  Believe  not  every  spirit, 
but  try  the  spirits  whether  they  are  of  God." 
210 


HOMILETIC  COMMENTARY:   DEUTERONOMY.  chap.  xiii. 


III.  The  consequences  of  this  ohedience  will  he  serious.  Serious  to  the 
teaclier,  the  taught,  aud  the  community  at  large.  1.  Apostasi/  from  God. 
God  was  the  Sovereign  and  Supreme  Ruler  in  Israel.  Idolatry  was  not  simply 
a  spiritual  offence,  but  direct  rebellion  against  tiieir  king.  It  Avas  a  political,  a 
national  offence  ;  high  treason  itself,  punishable  by  the  law.  2.  Utier  ruin. 
The  offender  was  stoned  to  deatli,  and  perished  not  alone  in  his  iniquity. 
Apostasy  will  destroy  character  and  life.  Theudas  was  slain,  aud  as  many  as 
believed  him  scattered.  Judas  of  Galilee  drew  many  after  him,  but  perished, 
and  his  followers  were  disappointed.  (Acts  v.  36,  37).  Watch  and  pray,  and  let 
none  "  thrust  thee  out  of  the  way." 

Walking  after  the  Lord. —  Verse  I. 

"  Walk  after  the  Lord  your  God."  1.  In  reverent  imitation.  His  example 
is  before  you — follow  it.  2.  With  affectionate  fear.  You  must  not  be  familiar 
with  God  ;  He  is  your  Lord  and  Maker.  3.  With  all  obedience.  Show  your 
love  for  him  by  obeying  his  commands.  4.  With  holy  zeal.  Suffer  no  profaning 
of  His  name,  no  desecration  of  His  temple.  (Bib.  Museum). 

HOMILETIC  HINTS  AND  SUGGESTIONS. 

In  this  chapter  we  have  three  entice-  1.  God  the  great  end  of  life.    2.  Keep- 

ments  from  God.    False  teachers  (verses  ing  this  end  in  view   will  save  from 

1-5) ;   intimate  friends  (verses  6-12  ;  manifold  temptations.    3.  The  method 

wicked  cities  (verses  12-17).  of  pursuing   active,  affectionate    and 

constant  obedience.     One  or  two  good 

Ver.  2.     After  other  gods.     Awful  actions,  a  step  or  two,  will  not  make  a 

guilt  in  the  Israelite.    Strong  delusion  walker.       There   must   be    continued 

and  infinite  risk  in  our  day.      Let  us  motion,  unwearied  and  steady  as  the 

go.      1.  A  dangerous  pursuit.     2.  In  stars  in  their  orbits.     "  Enoch  ivalJced 

search  of  an  unknown  object.     "  Gods  (habitually   and    closely)   with   God." 

which    thou    hast    not    known."      3.  (Gen.  v.   24).      Walk  with  the  Lord. 

Hence  folly  to  enter  the  path.     For-  1.  Not  &«?/b?'e  Him  in  desire,  plans  and 

saking  God,  who  is  known  to  be  good  anticipations.      "  If    the    Lord    will, 

and  holy.  we  shall  live,  and  do  this    or  that." 

Deceit  is  the  false  road  to  happiness;  2.  Not  behind  Him  in  fear,  hesitation 

and  all  the  joys  we  travel  to  through  or  reluctance.      3.  But  with  Him  in 

vice,  like  fairy  banquets,  vanish  when  confidence,  affection  and  joy.      Like  a 

we  touch  them. — A.  Hill:  child  walking  hand  in  hand  with  its 

father. 

Ver.    4.         Distinguishing  marks  of  "  Mutual  love,  the  crown  of  all  our  bUss." 

godliness.      Walk,    fear,   keep,    obey,  — Milton. 

serve  and  cleave.      Walk  after  God. 

The  Seductive  Power  of  Affection. —  Verses  6-11. 

The  next  danger  springs  from  the  influence  of  affection.  If  miracle  if 
supernatural  fail,  those  near  and  dear  may  seduce.  But  even  they,  if  found 
guilty  after  fair  and  formal  trial,  must  be  put  to  death. 

I.  Seduction  may  come  from  intimate  friends.  A  brother,  who  should  be 
XI  helper  ;  a  daughter,  who  should    be  dutiful ;  a  wife,  like  Job's  (2,  9)  may 

211 


HOMILETIC  COMMENTARY:    DEUTERONOMY. 


entice.  An  intimate  and  familiar  friend,  whom  we  love  as  ourselves,  in  whom 
we  confide  our  secrets,  may  secretly  plot  to  draw  away  from  God.  Strongest 
temptations  are  often  from  nearest  friends. 

II.  Friends  who  thus  seduce  are  guilty  of  the  greatest  crime.  "They  are 
are  not  friends,  but  foes  in  a  man's  own  houseliold."  A  friend  consults  our 
welfare  ;  but  these  secretly  plot  apjainst  character,  reputation,  and  position. 
Their  design  is  disgraceful,  and  no  affection,  no  degree  of  kindred  must  screen 
their  crime  nor  conceal  their  persons.  "  I  was  wounded  iu  the  house  of  my 
friends." 

III.  The  claims  of  God  are  superior  to  Human  Affection.  We  must  be 
hindly  affectionate  one  to  another  ;  but  we  must  prefer  God  to  our  best  friends. 
■'  Thou  shalt  not  consent  unto  him  "  (ver.  8).  When  two  claims  come  into 
collision,  the  weaker  must  give  way.  Though  we  must  not  cease  to  love,  yet 
we  must  act  as  if  we  hated  (Luke  xiv.  26,  27)  ;  we  must  disobey,  and,  if  need 
be,  desert  those  to  whom  we  are  naturally  bound,  and  follow  our  higher  calling. 
God  must  have  and  deserves  the  whole,  and  not  halves.  "  He  that  loveth 
father  or  mother  more  than  me  is  not  worthy  of  me  :  and  he  that  loveth  son 
or  daughter  more  than  me  is  not  worthy  of  me  "  (Mat.  x.  37). 


Guilt  and  Danger  in  Departing  from  God. —  Verses  8-11. 

Consider  this  ordinance  as — 

I.  A  temporary  enactment.  With  the  cessation  of  the  theocracy  it  has  ceased. 
Though,  at  first  sight,  it  may  seem  severe,  yet  it  was — 1.  Just,  as  it  respected 
the  individual  ;  for  he  was  guilty  of  most  heinous,  most  ruinous  oifence.  2. 
Merciful,  with  regard  to  the  public.  Most  solemn  were  the  issues  to  the  Jews 
and  to  mankind,  which  depended  on  national  fidelity.  Hence  the  punishment 
was  stern,  severe,  and  monitory. 

II.  A  lasting  admonition.  It  declares  to  us  in  the  strongest  terms  : — 1.  The 
evil  of  departing  from  God,  by  whom  they  had  been  delivered  from  bondage 
and  guided  in  their  journey.  2.  The  danger  of  being  accessory  to  any  one's 
departure  from  Him.  "Neither  be  partaker  of  other  men's  sins  "  (1  Tim.  v.  22 ; 
2  John  11.  3.  The  need  we  have  of  firmness  and  steadfastness  in  religion. 
«'  If  sinners  entice  thee  consent  thou  not." — C.  Simeon, 


HOMILETIC   HINTS  AND    SUGGESTIONS. 

Ver.  6.     1.    77/g  nature  of  friend-  Napoleon,  "  I  know  well  that  I  have 

ship.     "  Thy  friend  as  thine  own  soul."  not  one  true  friend.    As  long  as  I  con- 

A  friend  is  a  second  self.     Numerous  tinue  wliat  I  am,  I  may  have  as  many 

are  examples.     David  and  Jonatiiau  in  pretended  friends  as  I  please." 
Scripture,    Achilles  and    Patroclus  in 

Homer,  Nisiis  and  Euryalus  in  Virgil,  Vers.  6-8.     I.    The  inducements  of 

and  the  well  known  story  of  Damon  the   tempter.       1.     From   those    least 

and  Pythias.     2.  The  abuse  of  friend-  suspected — sister,   brother,    parent,  or 

ship.     In  betraying  secrets,  enticing  to  iriend.      2.    In  secret.     "  Entice  thee 

evil.      "  Try  your  friend  before    you  secretly."      Wickedness    dreads   ligiit 

choose   him."      All   who   assume   the  and  seeks  to  conceal  ihself  3.  Plausabie. 

name  are  not  entitled  to  the  confidence  This  religion  is  popular  "  the  gods  of 

of  a  friend.      "  As   to   myself,"   said  the  people,"  and  yours  is  singular  and 


EOMILETIC  COMMENTARY  :   DEUTERONOMY.  chap,  xiir 


confined  to  one  God.     "  Let  us  go."  which  we    have    been  trained.      We 

II.    The  spirit  in  'which  theij  must  he  degenerate  in  our  character  and  rush 

met.     1.   With  firmness.     No,  we  will  into   danger.      "  He   that    sacrificeth 

not  go.    2.  With  a  sense  of  the  danger  unto  any  god  save  unto  the  Lord  only, 

incurred.     In  forsaking  God  he  forsook  he  sliall  be  utterly  destroyed." 
the  way  of  our  fathers,  and  the  way  in 


The  Seductive  Power  op  Numbers. —  Verses  12-18. 

The  third  instance  of  enticement  is  that  of  a  whole  city  in  revolt.  If  the 
city  was  found  guilty  after  inquiry,  then  all  its  inhabitants  were  to  be  put  to 
death,  and  it  was  to  be  reduced  to  a  heap  to  avert  the  anger  of  God. 

I.  Multitudes  may  be  disposed  to  evil.  In  the  Church,  in  a  community, 
in  a  city,  a  few  may  affect  many.  "  Children  of  Belial,"  throw  off  all  restraints 
of  conscience  and  law,  and  cry  out  "  let  us  go  and  serve  other  gods."  Many 
walk  in  the  broad  path  to  destruction,  but  in  the  narrow,  only  here  and  there 
a  traveller  is  found. 

II.  Multitudes  disposed  to  evil  are  not  to  lead  us  astray.  "  Then  shalt 
thou  inquire  and  make  search."  We  are  not  to  be  unduly  influenced  by 
numbers.  Majorities  are  not  always  right.  Truth  may  be  ridiculed  and  its 
adherents  in  the  minority.  Luther  was  told  by  a  monk  to  whom  he  was 
attached,  "  the  whole  world  is  against  you  :  how  can  you  persist  in  the 
course  you  have  chosen  ?  "  The  noble  reply  Avas — "  if  the  whole  world  be 
against  Luther,  then  Luther  will  be  against  the  whole  world."  We  must  rest 
upon  the  rock  and  hold  to  the  revealed  Word.  "  Thou  shalt  not  follow  a 
multitude  to  do  evil." 

III.  Vigorous  means  are  to  be  used  to  destroy  the  evil.  Cattle  and  citizens 
were  to  be  "  utterly  "  destroyed,  and  all  the  spoil  burned  in  the  streets.  We  are 
not  authorised  to  destroy  by  fire  and  sword.  But  by  spiritual  agencies  we  must 
purify  the  Church,  educate  the  country,  and  destroy  the  evils  which  curse 
society.  We  must  watch  public  sentiment,  refute  error,  and  preach  "  the 
truth  as  if  in  Jesus  "  to  save  men  from  apostacy  and  death. 


Habitations  Divinely  Fixed. —  Verse  12. 

The  clause  "  which  the  Lord  thy  God  hath  given  thee  to  dwell  in,"  signifi- 
cantly reminds  them  that  the  real  ownership  of  their  dwellings  rested  in  the 
Lord  {cf.  Lev,  xxv.  23),  and  that  they,  the  mere  tenants,  must  not  allow 
His  property  to  become  a  centre  of  rebellion  against  His  just  authority. — 
Speak.  Com. 

I.  Residence  in  a  city,  the  gift  of  God.  All  the  earth  is  God's.  In  town  or 
country  there  is  a  providence  over  men ;  a  permission  to  fix  their  abode. 
Momentous  junctures  in  life  are  often  fore-appointments  of  an  unrecognised 
Protector,  who  settles  the  limits  of  nations,  locates  the  residence  of  men, 
"  and  hath  determined  the  times  before  appointed,  and  the  bounds  of  their 
habitations." 

II.  Residence  in  a  city  disturbed  by  wicked  men.  There  may  be  splendid 
buildings,  noble  institutions  and  great  advantages  in  cities.  But  often  dangers 
and  temptations  outweigh  privileges.     Sons  of  Belial  corrupt  the  population  and 

213 


HO  M I  LET  I C  COMMENTARY:    DEUTERONOMY. 


draw  from  allegiance  to  God.  Lot  thought  Sodom  was  a  desirable  residence, 
but  "  he  was  vexed  witii  the  filthy  conversation  {wanton  behaviour,  licentious 
life)  of  the  wicked  {the  lawless)."  (2  Pet.  i.  7). 

III.  Residence  terminated  by  the  destruction  of  a  city.  We  are  only  tenants 
at  will.  Pestilence  and  fire  may  drive  away.  The  abominations  of  the  inhabit- 
ants may  bring  down  the  judgments  of  God.  No  place  is  secure,  no  abode  is 
permanent  below.  Seek,  therefore,  "  a  building  of  God,  an  house  not  made 
with  hands,  eternal  in  the  heaven.s." 


HOMILETIC   HINTS    AND    SUGGESTIONS. 


Vers.  12-18.  Humours  and  the  repu- 


The  case 

city  talk, 

1.  Not 

2.  Not  to 


tatlon  of  the  Church.  1. 
supposed — a  flying  rumour  ; 
etc.  II.  The  duty  enjoined 
to  be  slighted  or  hushed  up. 
be  rashly  acted  upon.  ?>.  To  be  care- 
fully sifted.  4.  If  found  to  be  true, 
to  be  followed  by  prompt  and  decisive 
action.  Learn — To  be  jealous  of  re- 
ports touching  the  integrity  of  God's 
people,  or  the  institutions  of  religion. 
— Bib.  Museum. 

Vers.  12-15.  The  duty  of  magis- 
trates. 1.  Not  to  judge  before  they 
Imow.  Many  act  against  knowledge, 
but  none  can  act  rightly  without  it. 
We  can  neither  teach  nor  give  judg- 
ment concerning  that  which  we  know 
not.  2.  To  inquire  that  they  may 
know.  "  Here  are  three  words — First, 
they  must  inquire ;  and  if  upon  inquiry 
they  got  not  information,  then  they 
were  to  make  search  ;  and  if  upon 
search  they  did  not  find,  then  they 
were  to  ask  diligenthj ;  that  is,  to 
renew  the  inquiry,  that  by  interroga- 
ting all  persons  who  possibly  know 
anything  of  the  cause,  they  might 
search  out  the  cause  which  they  knew 
not."  (Caryl).  "  I  was  a  father  to  the 
poor,  and  the  cause  which  I  knew  not 
I  searched  out."  3.  To  ])uni.sh  justly 
when  they  discover  the  guilty.  They 
should  have  respect  for  law,  and  care 


for  those  under  law.  Equal  and  im- 
partial justice  must  be  done  to  all. 
"  Justice  proportions  the  smartness  to 
the  fault ;  so  that  we  may  behold  the 
greatness  of  the  offence  in  the  fitness 
of  the  punishment." —  W.  Seeker. 

Ver.  16.  The  memorial  heap.  "  An 
heap  for  ever."  1.  A  monument  of 
Divine  justice  against  sin.  2.  A  beacon 
warning  to  all  posterity.  "  This  day 
they  are  a  desolation,  and  no  man 
dwelleth  therein,  because  of  their 
wickedness  which  they  have  committed 
to  provoke  me  to  anger.    (Jer.  xliv.  2,3.) 

A  city  sacrificed  for  the  nation,  or 
the  good  of  many  demanding  the  sacri- 
fice of  a  few.  A  principle  of  Divine 
procedure,  common  in  operation,  strange 
in  nature,  benevolent  in  design,  and 
worthy  of  devout  regard. 

Ver.  17,18.  Tivo  courses  of  conduct. 
1.  Apostacy  exposing  multitudes  to 
danger  and  death.  2.  Obedience  and 
its  benefits,  {a)  In  warding  off  Divine 
anger,  {b)  Securing  Divine  mercy,  (c) 
Causing  increase  of  posterity.  "Observe 
and  hear  all  these  words  which  I  com- 
mand thee,  that  it  may  go  well  with 
thee,  and  with  thy  children  after  thee 
for  ever,  when  thou  doest  that  which 
is  good  and  rii,dit  in  the  sight  of  the 
Lord  thy  God." 


ILLUSTRATIONS    TO    CHAPTER    XIII. 


Vers.  1-5.     Go  after.   The  question 

is  not  whether  a  doctrine  is  beautiful, 

but  whether  it  is  true.     When  we  want 

to  go  to  a  place,  we  don't  ask  whether 

214 


the  road  leads  through  a  pretty  country, 
but  whether  it  is  the  right  road,  the 
road  pointed  out  by  authority,  the  turn- 
pike road. — Ilare. 


HOMILETIC  COMMENTARY:    DEUTERONOMY. 


Vers.  6,  7.  Thy  brother.  None 
of  the  affections  have  been  noted  to 
fascinate  and  bewitch,  but  love  and 
envy. — Bacon. 

Ver.  6.  Thy  friend  as  thine  own 
soul. 

"  Friendship  is  the  cement  of  two  minds, 
As  of  one  man  the  soul  and  body  is, 
Of  which  one  cannot  sever  but  the  other 
Suffers  a  needful  separation. — Chapman. 

Ver.  8.  Consent  not.  He  that  5nelds 
to  temptation,  debases  himself  with  a 
debasement  from  which  he  can  never 
arise. — Mann. 

"  They  that  fear  the  adder's  sting  will  not 
come  near  his  hissing." — Chapman. 

Vers.  12  and  18.  One  o/thy  cities.  To 
a  single  teacher  the  hope  of  an  entire 
city  is  often  entrusted.— ->S'cr/ygr. 

Ver.    14.     Enquire.      I    reverence 


numbers  ;  but  only  when  they  produce 
proof,  not  when  they  shun  enquiry. — 
tSt.  Athanasius. 

Ver.  17.  His  anger.  The  wrath 
of  man  is  the  rage  of  man  ;  but  the 
wrath  of  God  is  the  reason  of  God. — 
Bp.  Reynolds. 

Ver,  18.  Hearken  to  the  Lord.  We 
remember  the  anecdote  of  the  Roman 
commander  who  forbade  an  engagement 
with  the  enemy,  and  the  first  trans- 
gressor against  whose  prohibition  was 
his  son.  He  accepted  the  challenge  of 
the  leader  of  the  otlier  host,  met,  slew, 
spoiled  him,  and  then  in  triumphant 
feeling  carried  the  spoils  to  his  father's 
tent.  But  the  Roman  refused  to  recog- 
nise the  instinct  which  prompted  this 
as  deserving  of  the  name  of  love.  Dis- 
obedience contradicted  it  and  deserved 
death.— i^^.  W.  Robertson. 


CHAPTER  XIV. 


Critical  Notes —The  people  were  not  only  to  suppress  idolatry,  but  their  whole  life  and 
conduct  must  be  ruled  according  to  their  holy  character  aud  high  calling.  They  must  not,  like 
other  nations,  disfigure  their  bodies  in  passionate  grief,  nor  defile  themselves  with  unclean  meat. 

1.  Cut.  (Lev.  xix.  28)  as  idolaters  in  mourning.  (1  Kings  xviii.  28  ;  Jer.  xvi.  6,  xli.  5 ; 
Ezek.  vii.  18.  Baldness.  A  space  between  the  eyebrows  left  bare  in  honour  of  the  dead. 
(Lev.  xxi.  5.) 

2.  Holy.  A  super-added  motive  to  induce  obedience  and  "  an  emphatic  elucidation  of  the 
first  clause  of  ver.  1." — Bd. 

3-20.  Clean  and  unclean  amimals.  (r/.  Leviticus  xi.)  Nothing  abominable  or  unclean  to  be 
eaten. 

4.  Beasts.  These,  whose  flesh  would  be  excellent,  mentioned  here  ;  because  the  Israelites 
were  about  to  be  settled  in  the  land  of  promise,  on  the  mountain  pastures  of  which  a  portion  of 
the  tribes  were  already  established,  and  where  these  animals  abounded.  {Jamie&on.)  Hart,  the 
Syrian  deer  (c/.  xii.  15.)  Koebuck,  the  gazelle.  Pyrgarg,  or  bison,  a  species  of  antelope,  com- 
mon in  tracts  which  had  been  frequented  by  the  Israelites.  Wild  Ox,  translated  "  wild  bull." 
(Is.  li.  20.)  Must  be  distinguished  from  the  re'  em  of  Num.  xxiii.  22.  Chamois,  Ixx.,  the  camel- 
leopard,  i.e.,  the  giraffe.  All  the  creatures  here  given  are  classed  by  Bochart,  among  the  goat  and 
deer  kind. 

6.  Hoof.  Those  only  to  be  eaten  which  completely  divide  the  hoof  and  chew  the  chud.  The 
exceptions  are  given  here  aud  in  Lev.  x.  4-7. 

9,  10.  Fish.  The  rule  is  simple  and  comprehensive.  Any  fish  from  salt  or  fresh  water  might 
be  eaten.  But  shell-fish  of  all  kinds,  whether  molusks  or  crustaceans,  and  cetaceous  animals, 
were  prohibited  as  well  as  fish  which  appears  to  have  no  scales,  like  the  eel. — Speak.  Com. 

20.    Birds.     The  same  as  those  in  Lev,  xi.  13,  sqq. 

215 


HOMILETIO  COMMENTARY:    DEUTERONOMY. 


13.  The  Glede  is  added.  These  are  chiefly  birds  of  prey ;  unclean  feeders  ;  needful  as 
scavengers,  but  not  good  for  food. 

21.  Dieth  of  itself.  The  arranKeinent  is  peculiar  to  the  repetition  of  law  in  Deut.  (Lev.  xvii. 
15;  xxii.  8.  Stranger-  A  heathen  traveller  or  sojourner;  for  a  proselyte  was  subject  to  the 
law  as  well  as  a  Jew.  Seethe,  a  third  repetition,  a  prohibition  against  a  Pagan  ceremony. 
(Ex.  xxiii.  19;  xxxiv.  26.) 

22,  23.  Tithe.  The  dedication  of  a  tenth  part  of  the  year's  produce  in  everj'thing  was  a  duty  ; 
to  be  brought  to  the  .sanctuary.  The  tithes  and  firstlings  named  here,  to  introduce  certain 
directions  concerning  sacred  meals  celebrated  out  of  them. 

24-29.  Too  Long.  An  agreement  anticipating  settlement  in  Canaan.  Distances  made  it 
difficult  to  carry  produce  to  the  sanctuary.  It  might  be  commuted  or  sold  for  money's  worth 
and  the  proceeds  go  towards  a  social  feast.  Whatsoever  thy  soul  lusteth  after,  not  in  a  bad 
sense,  but  simply  preference  or  liking.  Levite-  (chap.  xii.  19.)  Every  third  year  the  whole 
tithe  of  the  year's  produce  was  set  apart,  not  eaten  before  the  Lord  in  the  sanctuary,  as  a  portion 
for  tlie  Levite,  widow  and  sti-anger  in  different  towns.  This  was  not  a  third  or  additional 
tithe,  but  the  former,  differently  applied.  The  first  and  second  year's  tithe,  was  eaten  in  the 
sanctuary  ;  the  tithe  of  the  third  year  was  for  the  poor  and  needy  at  home.  Bless  thee.  As  an 
encouragement  to  carry  out  these  instructions,  God's  blessing  is  said  to  follow  (chap.  xv.  10.) 

Conformity  to  Wordly  Customs. —  Verses  1-3. 

As  the  chosen  of  God,  Israel  must  not  only  put  away  idolatry,  but  abstain 
from  heathen  superstitions  and  practices.  They  were  endowed  with  nobler  life, 
called  to  a  special  position,  and  must  not  conform  to  the  customs  of  nations  by 
whom  they  were  surrounded. 

I.  Conformity  is  inconsistent  with  a  Christian's  position.  He  is  called  out 
of  the  world,  separated  from  it  in  habits,  character  and  aim  :  he  must  not  go 
back  to  his  old  course  of  life.  Christians  are  "  a  peculiar  people,"  precious  to 
God  and  to  the  world  ;  they  must  not  lose  their  value  and  spiritual  distinction. 
They  should  live  near  to  God  and  not  descend  to  base  and  worldly  positions. 
Exalted  above  others  they  must  keep  their  dignity,  never  dishonour  their  God, 
nor  forget  His  claims.  "  1  have  severed  you  from  other  people,  that  ye  should 
be  mine.  (Lev.  xx.  26). 

II.  Conformity  is  derogatory  to  a  Christian's  character.    They  are  "  children 

of  the  Lord,"  and  should  not  be  slaves  to  fashion  and  habit.  As  sons  of  God 
they  must  walk  in  love  and  free  from  idols.  Walk  wortliy  of  the  high  vocation 
wherewith  they  are  called.  (Ep.  iv.  1).  They  are  holy,  "a  holij people  unto  the 
Lord,"  and  must  keep  themselves  unspotted  from  the  world.  (Jas.  i.  27). 
Character,  righteous  character  should  be  the  impress  of  God's  people.  To  be 
like  God  should  be  their  desire  and  aim.  "  He  that  avoids  iniquity  is  the  best 
Christian,"  says  Calamy.  There  must  not  be  a  mere  outward  nonconformity 
but  inward  spiritual  tranformation  which  makes  life  new  and  holy — new  in 
motive,  source  and  end.  "  Be  not  conformed  (I'ashioned)  to  this  world  ;  be  ye 
transformed  (transfigured,  Mt.  xvii.  2  ;  changed,  2  Cor.  iii.  18)  by  the  renewing 
of  your  mind."    (Kom.  xii.  2). 

III.  Conformity  is  opposed  to  Divine  purpose  in  a  Christian's  life.  "  Chosen 
thee  to  be  a  peculiar  people  unto  Himself,  above  all  the  nations."  Here  we 
have  Divine  ])roprictorship  and  wonderful  exaltation.  To  be  filled  with  the 
spirit  and  fashioned  with  the  influence  of  the  world  is  to  lose  sight  of  God's 
purpose  in  life  and  duty.  Christians  should  be  consecrated  to  God's  service, 
acquire  holy  habits,  and  foster  holy  desires.  They  are  chosen  and  blessed  to 
set  forth  God's  glory — "  to  shew  forth  the  praises  (virtues,  excellences)  of  Him 
who  hath  called  you  out  of  darkness  (ignorance,  sin  and  ^misery)  into  His 
marvellous  light."  (1  Pet.  ii.  9). 

21 G 


HOMILETIC  COMMENT  A  R  Y :    DEUTERONOM  Y. 


Worldly  Sorrow. —  Verses  I,  2. 

"  Man's  days  are  full  of  trouble  from  one  source  or  another  "  (Job  v.  7.) 
"  Sorrow  is  at  once  the  lot,  the  trial,  and  the  privilege  of  man,"  says  Helps. 
But  how  different  the  spirit  and  the  method  of  expressing  it.  Israel  must  not 
mourn  like  other  nations  for  the  dead.  Wordly  sorrow  is  most  unbecoming 
in  God's  people. 

I.  It  is  excessive  in  its  nature.  It  is  often  assumed  and  unnatural,  noisy 
and  passionate  in  demonstration.  Heathens  went  to  excess  in  their  wild 
paroxysms  of  grief.  It  was  not  the  grief  of  civilisation  and  softness  ;  but  the 
grief  of  a  savage  and  a  child. 

II.  It  is  injurious  in  its  results.  It  was  common  among  Canaanites  and 
Phoenicians  to  cut  themselves.  Excitable  nations  of  the  east  often  made 
ghastly  incisions  on  their  faces,  and  in  other  parts  of  the  body,  with  sharp 
instruments.  The  Persians,  Abyssinians,  Bedouins,  and  other  races,  still  prac- 
tide  this.  It  was  deemed  a  token  of  respect  for  the  dead,  and  well-pleasing 
to  deities  who  presided  over  the  grave.  The  true  Israelite  is  created  in  God's 
image  and  must  not  mourn  thus.  Human  suffering  and  woe  are  not  accept- 
able to  God.  That  sorrow  which  leads  to  bodily  injury  and  drives  away  from 
God  is  the  sorrow  of  Judas  who  hanged  himself— a  sorrow  which  results  in  no 
amendment.  "  For  godly  sorrow  worketh  repentance  to  salvation  not  to  be 
repented  of:  but  the  sorrow  of  the  world  worketh  death  "  (2  Cor.  vii.  10). 

III.  It  is  hopeless  in  its  aim.  It  does  not  propitiate  God,  nor  does  it  affect 
the  dead.  The  Christian  is  taught  that  God  rules  all  events.  Departed  friends 
not  taken  by  chance  or  accident.  They  are  in  the  hands  of  God,  and,  if  His 
children,  beyond  the  reach  of  harm.  Through  "  the  shadow  of  death  "  the 
believer  looks  by  faith.  The  "  eternal  night  "  of  classic  authors  is  illuminated 
by  the  resurrection  of  Christ,  who  has  "  become  the  first  fruits  of  them  that 
slept."  Jesus  has  "  abolished  death  "  (taken  away  its  power,  made  it  of  no 
effect)  "  and  hath  brought  life  and  immortality  "  (incorruptibility)  "  to  light 
through  (by  means  ofj  the  gospel "  (2  Tim.  i.  10).  We  can,  therefore,  see 
through  and  beyond  the  grave — know  our  own  lot  and  the  lot  of  dear  friends. 
"  I  would  not  have  you  to  be  ignorant,  brethren,  concerning  them  which  are 
asleep,  that  ye  sorrow  not,  even  as  others  which  have  no  hope  "  (1  Thess. 
iv.  13). 

HOMILETIC  HINTS  AND  SUGGESTIONS. 

Vers.  1,  2,      Three  great  blessings.  Associated  with  great  privileges  and 

1.  Election,  "chosen."     2.    Adoption,  destined  to  spread  great  principles, 
"children."     3.   Sanctification,  "  holy  7'%  (roc?,  peculiarly  thine  as  opposed 

people."  to  every   other.      The  object  of  thy 

JJisiinguished  Marks.  Distingmshed,  affection  and  trust  (Ps.  Ixxiii.  24-28). 
1.  By  the  grace  of  God  which  made  "  God  bases  all  the  prescriptions  of  His 
them.  2.  By  the  Providence  of  God.  law,  as  the  Great  Lawgiver,  on  the 
A  herd  of  poor  slaves  could  not  have  ground  that  those  that  were  to  obey 
gained  their  place  and  constituted  them-  were  his  own  chosen,  beloved,  redeemed, 
selves  into  a  nation.  3.  By  the  laws  and  sanctified  people.  He  begins  by 
of  God.  Laws  wiser  than  any  other  declaring  first  of  all,  their  grand  re- 
nation.  4.  By  the  purpose  of  God.  lationship  to  Him  as  the  Lord  their 
Separated  from  the  rest  of  the  world.  God  the  King  of  Israel.     "  Ye  are,"  by 

217 


CHAP.  XIV.  HOMILETIC  COMMENTARY:    DEUTERONOMY. 


adopting  love,    "the  cliildrea  of  the  mourning  for  the  dead  as  they  mourn ; ' 

Lord  your   God."     A  Uovenaut  God  ;  or  transferred  from  Judaism  to  Chris- 

yours  because  He  has  given  Himself  to  tianity.    "  You  shall  not  weep  for  your 

to  you  ;  yours  because  ye  have  delib-  dead  as  others  weep,  who  have  no  hope  ; 

erately  chosen  Him  ;  and  with  a  solemn  having  a  better,  surer,  nobler  prospect, 

oath  have  ])romised,  "  We  will  serve  alike  of  the   state   of  the   soul,    and 

the  Lord  our  God."     Well,   upon  this  the  emergence  from  the  grave  of  the 

strong   ground,  this  sure   foundation,  earthly  shrine  it  has  left  behind  it." — 

as  afifectionate  as  it  is  sure.  He  says,  Dr.  Cumming. 
"you  shall  not  imitate  the  heathen  by 

God's  Provision   for  Man's  Table. —  Verses  3-20. 

Here  we  have  regulations  concerning  animal  food  for  the  Israelites,  and 
cautions  against  defilement  by  contact  with  dead  flesh,  whicli  they  were  not 
permitted  to  eat.  Substantially  the  restrictions  are  a  repetition,  with  a  little 
variation  of  the  rules  given  in  Lev.  xi.  Though  minute  and  apparently  trivial 
these  rules  are  full  of  instruction  and  meaning.  They  set  forth  God's  provision 
for  man's  table. 

I.  Provision,  Divine  in  its  source.  Israel  could  not  have  procured  it  and 
would  not  have  known  without  Divine  teaching  what  was  good  for  them.  We 
can  neither  catch  a  fish  nor  shoot  a  bird  without  a  Providence.  We  are 
helpless  and  dependent  as  Israel  was,  taught  to  pray  for  daily  bread  and  to 
recognise  that  power  which  can  "  furnish  a  table  in  the  wilderness " 
Ps.  Ixxviii.   19. 

II.  Provision  good  in  quality.  Nothing  unclean,  nothing  unwholesome,  was 
specified.  Not  anything  was  to  be  eaten  apt  to  stimulate  gioss  and  sensual 
passions,  or  to  foster  coarse  tastes  and  degrading  habits.  The  laws  were  sub- 
servient to  sanitary  and  religious  ends,  and  the  food  provided  was  suitable 
and  distinct  from  that  of  idolatrous  nations.  Divine  wisdom  decided  what  was 
best  for  the  purpose.  They  Avere  thus  preserved  in  health  and  vigour,  and 
ceremonially  kept  from  the  taint  of  death. 

III.  Provisions  abundant  in  quantity.  There  was  no  stint  in  beasts,  birds 
or  fish.  The  articles  of  food  were  nutritious  and  abundant.  God's  legislation 
for  our  lower  reminds  of  His  care  for  our  higher  nature.  There  is  no  lack  any- 
where. Temporally  and  spiritually,  means  are  provided  to  satisfy  our  wants 
and  promote  our  happiness.  Let  us  remember  our  Benefactor,  for  Henry  says, 
that  we  cannot  put  a  morsel  of  food  into  our  mouths  till  God  puts  it  into  our 
hands — discern  kindness  not  only  in  prescribing,  but  in  prohibiting,  and  be 
grateful  to  "  the  living  God  who  giveth  us  richly  all  things  to  enjoy." 
(1  Tim.  vi.  17).  For  a  man  may  be  blessed  with  riches,  wealth,  and  honour ; 
want  notiiing,  "  yet  God  giveth  him  not  power  to  eat  thereof."     (Ecc.  vi.  2). 

Touching  the  Unclean. —  Verses  Z,  21. 

By  eating  creatures  that  are  unclean,  which  are  described  as  "  abominable," 
the  people  made  themselves  abominable  and  repulsive.  Hence  the  admonition 
to  abstain  from  objects  of  defilemement  which  rob  of  holy  communion  with 
God. 

I.  Defilement  is  easy.      Involuntary  or  accidental  contact  was  enough.     It 
was  difficult,  if  not  impossible  to  avoid  the  touch.      So  with  the  attractions 
218 


HOMILETIC  COMMENTARY     DEUTERONOMY. 


and  sins  of  "this  present  world."  Because  it  is  near  and  present,  it  affects 
the  senses,  influences  the  mind,  and  directs  the  life.  "  Touch  not,  taste  not, 
handle  not "  its  pleasures. 

II.  Defilement  is  serious  in  its  consequences.  It  interrupted  fellowship  with 
God  and  excluded  from  the  sanctuary  for  a  time.  It  prohibited  the  touch  of 
sacred  things  and  all  intercourse  with  the  legally  clean.  What  a  type  of  sin 
in  polluting  the  soul  and  excluding  from  heaven.  "This  ye  know,  that  no 
unclean  person  hath  any  inheritance  in  the  kingdom  of  Christ  and  of  God." 
(Ep,  V.  5). 

IIL  Defilement  must  be  avoided  by  strenuous  effort.  This  rule  necessitated 
Israel  to  pay  great  attention  to  cleanliness,  personal  and  national.  "Touch 
not — eat  not."  If  there  were  no  touching  there  would  be  no  eating,  no  par- 
ticipation. (Eve  and  Achan).  Daniel  refused  the  food  from  the  king's  table. 
Entire  separation  is  enjoined.  Watch,  pray  and  keep  your  garments  unspotted 
from  the  world.  "  Come  out  from  among  them,  and  be  ye  separate  saith  the 
Lord  (separated,  Hos.  iv.  17),  and  touch  not  the  (any)  unclean  thing." 
(2  Cor.  vi.  17). 


HOMILETIC  HINTS  AND  SUGGESTIONS. 


Ver.  4.  These  and  these  only.  1. 
That  ye  may  be  at  mine  appointment 
for  your  very  meat,  as  chief  Lord  of 
all.  2.  That  there  may  be  a  differ- 
ence betwixt  you  and  all  other  people. 
"6.  That  ye  may  be  taught  to  study 
jjurity,  and  know  that  the  very  crea- 
tures are  defiled  by  man's  sin.  4.  That 
ye  may  have  these  things  as  "a  shadow 
of  things  to  come"  (Col.  ii.  16,  17). — 
Trapp ;  Lev.  xi. 

Ver.  6.  Chewetli  cud.  In  this  com- 
bination of  parting  the  Iioofaud  chew- 
ing the  cud,  the  union  of  two  moral 
and  S2nrital  qualities  is  supposed  to 
be  spiritualised,  viz.,  sure  tvalking  in 
the  way  of  God's  laws  (Eom.  ii.  18  ; 
iii.  20-22  ;  Gab  ii.  12-14  ;  Ep.  v.  15) 
and  meditation  upon  it  (Ps.  i.  2). — 
Wordsworth.  The  hearer  of  God's 
word  ought  to  be  like  those  animals 
that  chew  the  cud ;  he  ought  not  only 
to  feed  upon  it,  but  to  ruminate  upon 
it  {St.  Aug.  on  Ps.  46).  Clean  and 
unclean.  1.  A  Sanatary  enactment. 
Unclean  were  most  unhealthy  in  warm 
climates,  and  even  now  their  flesh  is 
not  considered  wholesome  and  nutri- 
tious. 2.  An  argument  for  separa- 
tion. The  distinction  in  meats  would 
prevent  intercourse  with  heathen 
nations,  and  contamination  with  idola- 


try and  vice.  It  kept  them  distinct 
and  peculiar,  and  raised  an  impass- 
able barrier  to  evil  customs — a  barrier 
stronger  than  difference  of  creed,  di- 
versity of  language,  and  system  of 
polity.  Christians  must  stand  and 
live  apart  from  worldly  maxims  and 
customs.  3.  A  type  of  holy  life.  The 
injunction  to  abstain  from  unclean 
meats  was  a  symbol  of  the  holiness 
and  purity  that  became  them  as 
people  of  God.  It  set  forth  that 
kingdom  which  "  is  not  meat  and 
drink  ;  but  righteousness,  and  peace, 
and  joy  in  the  Holy  Ghost"  (Rom. 
xiv.  17).  "The  ordinance  of  Moses 
was  for  the  whole  nation.  It  was  not 
like  the  Egyptian  law,  intended  for 
priests  alone ;  nor  like  the  Hindoo 
law,  binding  only  on  the  twice-born 
Brahmin  ;  nor  like  the  Parsee  law,  to 
be  apprehended  and  obeyed  only  by 
those  disciplined  in  spiritual  matters. 
It  was  a  law  for  the  people,^  for  every 
man,  woman,  and  child  of  the  race 
chosen  to  be  "  a  kingdom  of  priests, 
an  holy  nation"  (Ex.  xix.  6).  It  was 
to  be  one  of  the  foreshadows  of  the 
higher  spiritual  quality,  of  the  better 
seed  of  Abraham,  which  was,  in  later 
ages,  pronounced  "  a  chosen  genera- 
tion, a  royal  priesthood,  an  holy 
nation,   a  peculiar    people "   (1   Pet. 

219 


nOMlLETIC  COMMENTARY:    DEUTERONOMY. 


ii.  9  ;  cf.  Is.  Ixi.  6  ;  1  Cor.  x.  17). —  equal   ignorance,   great    and   weighty 

Speak.  Coin.  things."      2.  A  proof  of  divine  bene- 
volence.    It  is  kind  to  provide  at  all. 

Vers.   3-20.      In   this  provision  of  But  what  thought   indicated,  in   the 

food   we   see — 1.    A   mark  oj  divine  choice   of    animals   which    multiplied 

condescension.     If  kings  legislated  for  slowly,  which  were  not  difficult  to  ob- 

the  diet  of  their  people,  is  it  beneath  tain,  found  without  leaving  the  camp, 

the  King  of  Israel  to  appoint  the  food  and  without  danger  and  contact  with 

for  his  chosen  people?     "  All  that  we  heathens  around  them.      All  this  in- 

know  of   God,"   says   Dr.    Gumming,  tended  to  reclaim  and  bless  ! 
"  in   creation,   in    providence,   in   re- 
demption,   leads    us   to    see    that    He  I"  ev'ry  way,  in  every  sense, 
takes  as  much  care  of  what  the  world  ^/^?  ^\*^®  'r^^\  "^  Providence ; 

II      •      •,      •  Tj.j.1      ±.\  •  And  whenso  er  he  ffoeth  wronsr, 

calls    in  Its   Ignorance,  little   things,  as  The  errors  to  himself  belong. 

lie  does  of  what  the  world  thinks,  in  S.  Butler. 

Seething  a  Kid. —  Verse  21. 

This  injunction  is  here  repeated,  and  must  therefore  be  of  some  importance 
{cf.  Ex.  xxiii.  19,  xxxiv.  26).     He  may  view  it — 

I.  As  a  protest  against  superstition.  The  repetition  immediately  after 
directions  concerning  the  first  fruits  of  harvest,  indicates  specific  reference  to 
heathen  custom.  Idolators  at  the  end  of  harvest  seethed  a  kid  in  its  mother's 
milk  and  sprinkled  the  broth  as  a  magical  charm  on  fields  and  gardens,  to  make 
them  more  productive.  Israel  must  not  imitate  this  custom.  None  of  the  gods 
can  send  the  shower  and  fertilize  the  earth.  "  He  causeth  the  grass  to  grow  for 
cattle,  and  herb  for  the  service  of  man." 

II.  As  a  law  of  humanity.  There  was  great  cruelty  in  making  the  milk  of 
the  mother,  intended  for  the  sustenance  of  the  kid,  the  means  of  its  destruction. 
Some  have  called  this  prohibition  "an  excess  of  legislative  refinement,"  but  in 
whatever  light  we  look  at  this  custom,  it  had  an  appearance  of  barbarity.  "  This 
was  a  gross  and  unwholesome  dish,  calculated  to  kindle  up  animal  and  ferocious 
passions,  and  on  this  account,  as  well  as  its  barbarity,  Moses  may  have  forbidden 
it."  "  The  dark  places  of  the  earth  are  full  of  the  habitations  of  cruelty  'unjust 
violence,'  ' homesteads  of  violence.'" — Kay.  (Ps.  Ixxiv.  20.)  But  the  religion 
of  the  Bible  is  humane  {cf.  Lev.  xxii.  28;  Deut.  xxii.  16  ;  xxv.  4.)  Rational 
creatures  must  be  treated  kindly,  and  we  must  shun  everything  that  blunts  our 
worst  sensibilities.  If  God  has  tender  care  for  animals  so  should  we  have.  "  A 
righteous  man  regardeth  the  life  of  his  beast ;  but  the  tender  mercies  of  the 
wicked  are  cruel."     (Prov.  xii.  10.) 

I  would  not  enter  on  my  list  of  friends, 

(Tho'  graced  with  polished  manners  and  fine  sense, 

Yet  wanting  sensibility),  the  man 

Who  needlessly  sets  foot  upon  a  worm. — Coivper. 


The  Dedication  of  the  Tenth. —  Verses  22,  23  ;  28,  29. 

A  tithing  of  the  produce  of  cultivated  ground  and  the  firstling  of  herds  and 
flocks  were  brought  to  the  sanctuary  every  year.      Here  a  sacrifice  meal  was 
prepared  for  Israel  and  their  households  that  they  might  rejoice  before  the  Lord 
and  learn  to  fear  Him  always. 
220 


HOMILETIC  COMMENTARY:   DEUTERONOMY.  chap.  xiv. 


I.  To  meet  the  claims  of  God.  There  must  be  devout  acknowledgment  of  God 
as  the  source  of  all  mercies,  without  whose  care  the  earth  would  not  yield  its 
produce,  nor  the  flocks  their  increase.  Corn,  wine  and  oil  come  from  Him.  In 
every  department  of  life  we  must  recognise  His  rights.  The  seventh  of  our 
time,  the  first  fruits  of  the  field  and  the  first-born  of  the  fiimily,  the  revenues  of 
the  family  and  the  Church  should  be  given  to  him  as  Owner  and  Proprietor  of 
all  things.  "Well  may  we  think  our  substance  due  when  we  owe  ourselves," 
says  Bp.  Hall. 

II.  To  support  the  works  of  piety.  The  claims  of  creative  right  have 
strengthened  by  the  infinite  price  of  the  Redeemer's  blood.  Apart  from  what 
is  applied  to  personal,  family  and  civil  uses,  some  portion,  if  not  a  tenth,  is 
required  for  worship,  evangelisation  and  humanity.  1.  Religiously.  The 
ministers  and  ordinances  of  God's  house  must  be  upheld.  Contributions  are 
put  upon  the  principle  of  willing  gifts,  rather  than  of  stipulated  demands. 
Though  God  commanded  Israel  to  bring  their  offerings,  no  law  compelled  the 
disobedient.  Thus  we  are  treated  with  confidence  and  consideration.  God 
honours  men  by  permitting  them  to  expend  their  treasures  and  skill  on  sacred 
edifices  and  to  render  solemn  worship  to  Him.  2.  Socially.  "  The  Levite  and 
the  stranger  and  the  fatherless  and  the  widow  shall  come  and  shall  eat  and  be 
satisfied."  In  works  of  charity  we  gladden  others.  The  helpless  and  fiitherless 
must  never  be  forgotten.  Real  generosity  is  the  surest  way  of  thriving.  He 
that  gives  shall  receive,  and  he  that  scatters  shall  increase.  The  liberal  soul 
shall  be  made  fat.  "  Honour  the  Lord  with  thy  substance,  and  with  the  first 
fruits  of  all  thine  increase ;  so  shall  thy  barn  be  filled  with  plenty,  and  thy 
presses  shall  burst  out  with  new  wine."  (Prov.  iii.  9,  10). 

Systematic  Provision  for  Beneficent  Work. 

On  this  subject  we  may  collect  and  arrange  a  few  thoughts  from  a  pamphlet 
by  the  Rev.  John  Ross.     Such  provision  is — 

I.  The  duty  of  God's  people.  In  Jewish  law  God  claimed  tithes  and  gifts  for 
the  worship  of  the  sanctuary  and  the  necessities  of  the  poor.  Conspicuous 
features  of  these  demands  are — the  priority  of  God's  claim — that  2)}'ovision  for  it 
be  made  before  man's  self-enjoyment,  that  it  bear  some  suitable  proportion  to 
the  Divine  glory  and  grace,  and  that  for  fulness  and  power,  system  is  essential ; 
i.e.,  that  the  work  of  God  be  2)rovided  for  before  mans  indulgence.  ("Lev.  xix  ; 
Num.  xviii ;  Deut.  xiv).  The  New  Testament  has  also  its  plan  of  meeting  God's 
claim,  containing  the  same  elements  of  priority,  certainty,  proportion  and 
system.  _  See  1  Cor.  xvi.  2,  sustained  and  illustrated  by  the  weighty  arguments 
and  motives  of  2  Cor.  chaps,  viii.,  ix. 

II.  The  Financial  Law  of  Christ.  Christ  is  sole  King  in  His  Church.  The 
constitution  of  this  church  is  Christian,  not  Jewish.  The  apostle  Paul  was  the 
organiser  of  churches,  and  the  first  epistle  to  the  Corinthians  is  the  great  Church 
organising  epistle.  In  its  closing  chapter  the  apostle  institutes  a  system  of 
finance.  This  system  bears  the  character  of  an  authoritative  and  repeated  law. 
"  As  I  have  given  order  to  the  Churches  of  Galatia,  even  so  do  ye."  The  method 
taught  by  the  apostle  to  provide  the  revenues  of  the  Church  is  an  expansion  of 
Jewish  and  Pentecostal  church  systems,  an  example  for  us,  an  implied  and  in- 
ferential obligation  sustained  by  cumulative  and  presumptive  argument.  New 
Testament  institutions  are  not  given  with  Sinaitic  form  and  severity.  They 
meet  us  as  sacred  provisions  for  urgent  occasions.  They  a])peal  to  a  Avilling 
heart  more  than  to  a  legal  mind.  Christ  rules  in  love,  but  His  will  should  not 
have  less  authority  or  constraining  power  on  that  account.     (Jno.  vii.  17.) 

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HOMILETrC  COMMENTARY:  DEUTERONOMY. 


III.  The  necessity  cf  the  Age.  The  present  age  needs  loftiness  of  aim, 
seriousness  of  feeling  and  ardour  of  devotion .  Faithful  consecration  of  substance 
to  God,  elevated  by  Christian  love  to  a  financial  rule  of  life,  would  nourish  every 
moral  and  spiritual  principle  in  the  soul.  Storing  the  Lord's  portion  is  the 
necessity  of  the  age,  from  its  tendency.  1.  To  check  the  idolatry  of  money  and 
to  strengthen  the  love  of  God  in  the  heart.  2.  To  meet  adequately  the  demands 
of  religion  and  humanity.  3.  To  exhibit  the  power  and  beauty  of  godliness. 
By  a  warm  Christian  liberality — by  asserting  the  supremacy  of,  and  providing 
foi,  things  .spiritual  and  eternal.  By  fostering  simplicity  of  life  and  personal 
fidelity  to  God.  By  'liberally  sustaining  the  honour  of  Christ  in  the  sight  of 
men. 


Divine  Consideration  of  Human  Circumstances. —  Verses  24,  25. 

In  the  land  of  Canaan,  however,  where  tlie  people  would  be  scattered  over  a 
great  extent  of  country,  there  would  be  many  for  whom  the  fulfilment  of  this 
command  would  be  very  difficult — would  in  fact  appear  almost  impossible. 
To  meet  this  difficulty,  permission  was  given  for  those  who  lived  at  a  great 
distance  from  the  sanctuary  to  sell  tlie  tithes  at  home,  provided  they  could 
not  convey  them  in  kind,  and  then  to  spend  the  money  so  obtained  in  the 
purchase  of  the  things  required  for  the  sacrificial  meals  at  the  place  of  the 
sanctuary. — Delitzsch.     Here  we  have — 

I.  Divine  knowledge  of  man's  circumstances.  "  If  the  place  be  too  far 
for  thee."  God  knows  our  distance  from  his  house — the  effort  and  strength 
required  to  get  there,  "  if  the  way  be  too  long  for  thee,"  and  the  very  street 
and  house  in  which  we  dwell.  "  The  street  called  straight,  and  the  house  of 
Judas."  (Acts  9,  11  ;  10,  6).  God's  knowledge  of  human  actions  and  human 
life  in  all  departments  is  perfect.  He  is  everywhere  present  to  discern  and 
observe  our  physical  and  moral  condition.  His  omniscience  extends  to  all 
space,  and  to  all  creatures. 

II.  Divine  Provision  for  Man's  Future.  This  arrangement  was  made  in 
anticipation  of  settlement  in  Canaan.  Thus  God's  providence  goes  before  us 
in  life.  The  real  meaning  of  providence  is  to  see  to  provide  beforehand  (^;ro 
and  vides).  "  God's  providence  is  mine  inheritance,"  says  one.  He  anticipates 
our  difficulties  and  wants,  and  makes  provision  beforehand  for  every  exigency. 
"  For  thou  preventest  (goes  before)  him  with  the  blessings  oi  goodness." 
(Ps.  xxi.  3). 

III.  Divine  tenderness  for  Man's  welfare.  God  seems  to  consult  man's  con- 
venience, does  not  rigidly  exact  what  he  cannot  give  or  do.  He  is  no  hard 
taskmaster,  but  reasonable  in  demands  (Mat.  xxv.  4).  We  see  accommodation 
to  circumstances  in  the  law  of  .sacrifice  (Lev.  v.  7),  in  rules  for  commutation 
(Lev.  27),  and  in  relaxation  of  injunctions  concerning  meat  (Dent.  xii.  21). 
The  spirit  of  the  command  is  more  important  than  the  letter.  For  if  there  be 
first  a  willing  mind  it  is  accepted,  according  "  to  that  a  man  hath,  and  not 
according  to  that  a  man  hath  not."  (2  Cor.  viii.  12). 


Charity  at  Home. —  Verses  28,  29. 

Every  third  year  the  tithe  was  to  be  devoted  to  works  of  charity  at  home. 
■'  Lay  it  up  within  thy  gates." 
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HOMILETIC  COMMENTARY:    DEUTERONOMY.  chap.  xiv. 


I.  Dispensed  to  the  needy.  Widows  and  orphans,  helpless  and  forsaken,  are 
real  objects  of  charity.  "  To  visit  the  fatherless  and  widows  in  their  affliction  " 
is  a  part  of  New  Testament  religion.  (Jas.  i.  27).  Our  guests  are  to  be  invited 
from  the  ranks  of  tlie  poor.  "  When  thou  makest  a  dinner  or  supper  call  not 
thy  friends,  lest  they  bid  thee  again  ;  but  the  poor,  the  maimed,  for  they  cannot 
recompense  thee."  (Lev.  xiv.  12-14). 

II.  Dispensed  in  a  spirit  of  gratitude-  The  rich  should  be  thankful  to  be 
able  to  give,  and  the  poor  grateful  to  receive.  God  gives  no  scanty  measure  to 
us.  Increase  of  family  and  of  stock,  corn  and  wine  in  rich  abundance.  We 
should  cherish  a  deep  sense  of  our  unworthiness,  a  constant  dependence  upon 
the  Divine  bounty,  and  to  feel  that  we  are  the  stewards  only  of  the  treasures 
which  heaven  has  put  into  our  hands.  "  Who  am  I  and  what  is  my  people, 
that  we  should  be  able  to  offer  so  willingly  after  this  sort  ?  for  all  things  come  of 
Thee,  and  of  thine  own  have  we  given  Thee." 

III.  Dispensed  under  the  blessing  of  God.  "  That  the  Lord  thy  God  may 
bless  thee."  We  better  enjoy  what  we  have  by  sharing  it  with  others.  There 
is  exquisite  delight  in  acts  of  kindness.  That  which  is  cordially  devoted  to  the 
cause  of  God  and  the  benefit  of  man,  lives,  in  its  blessed  influence,  in  human 
hearts — in  immortal  fruits — of  earthly  virtues,  in  perpetual  memorial  before 
God  and  in  eternal  harvest  of  joy.  "  What  I  saved  I  lost  ;  what  I  spent 
I  had  ;  what  I  gave  I  have,"  said  J.  J.  Gurney.  "  It  is  more  blessed  to  give 
than  to  receive." 

Man  is  God's  image :   but  a  poor  man  is 

Christ's  stamp  to  boot.     Both  images  regard. 
God  reckons  for  him  ;    counts  the  favour  His. 

Write  "  iSo  much  given  to  God."     Thou  shalt  be  heard. 
Let  tliy  alms  go  before,  and  keep  heaven's  gate 
Open  for  thee  ;   or  both  may  come  too  late. 

Herbert. 

HOMILETIC   HINTS   AND    SUGGESTIONS. 

Ver.    21.     Holy  people.      He   hath  than  some  who  have  been  denominated 

severed  you  from  the  mass  of  the  pro-  rational  divines  are  willing  to  allow — 

fane  world,  and  i)icked  you  out  to  be  not  simply  that  Jehovah  is  our  Creator, 

jewels  for  Himself ;  He  hath  set  you  Preserver,    and    Sovereign,   our   Fro- 

apart  for  this  end,  that  you  may  be  tector,  the  object  of  our  worship,  of 

holy  to  Him,  as  the  Hebrew  word  that  our  supreme  love  and  adoration  ;  but 

signifies  holiness  imports  setting  apart,  properly,  that   he  is   our  portion   by 

or  fitting  for  a  peculiar  use ;  be  not  a  peculiar  covenaiit  relation.    As  an 

then  untrue  to  his  design,  He  hath  not  evidence  of  this,  it  deserves  to  be  re- 

called  you   to  uncleanness,   but  unto  marked,  that  He  never  proclaims  Him- 

holiness  (1  Thes.  iv.  7).     Therefore  be  self  nor  is  He  ever  styled  in  Scripture, 

ye  holy.     It  is  sacrilege  for  you  todis-  "  the  God  of  Angels."     It  must  be  by 

pose  of  yourselves  after   the   impure  virtue  of  some   spiritual   transaction, 

manner   of  the  world,  and   to   apply  such  as  never  took  place  with  angels, 

yourselves  to  any  profane  use,  whom  and  in  which  they  have  no  share,  that 

God   hath  consecrated  to  Himself. —  He  proclaims   Himself   our    God — all 

Ahp.  Leighton.  that  God  or  Deity  can  be  to  us." 

Ver.  23.  The  Lord  thy  God.  "This  Ver.  22.  The  law  of  the  tithe.  1.  A 
is  very  emphatic,  expressive  not  only  Divine  apointment.  2.  A  rule  of 
of  a  truth,  but  of  a  privilege,  and  of  Christian  liberality.  "All  the  tithe  of 
a  special   privilege.     It  imports  more     the  land,  whether  of  the  seed  of  the 

223 


HOMILETIC  COMMENTARY :    DEUTERONOMY. 


land,  or  the  fruit  of  the  tree  is  the 
Lords ;  it  is  Holy  unto  the  Lord." 
Lev.  xxvii.  30  {ef.  2  Chron.  xxxi. 
5,  6,  12,  Neh.  xiii.  12). 

Consecrated  Funds — how  secured  ; 
how  applied  ;  what  results  from  the 
application. 

Vers.  21,  26,  27.  Social  joy  in 
sacrificial  meals.  1.  Its  nature  "  be- 
fore the  Lord."  In  His  presence, 
under  His  control,  and  bestowed  by 
His  mercy.  "  The  joy  of  the  Lord." 
"  True  joy  is  a  serious  thing,"  says 
Bonar.  2.  Its  participators.  Levites, 
strangers,  fatherless  and  widows  (ver. 
29),  representatives  of  God.  "  God 
hath  left  His  poor  saints  to  receive 
His  rents."- — Gurnall.  3.  Its  aim. 
Not  for  mere  display  nor  popularity. 


(a)  To  sanctify  home  joy.  "  That 
n)ayest  learn  to  fear  the  Lord  thy 
God.  (b)  To  secure  God's  favour. 
"That  the  Lord  may  bless  thee."  "  A 
kind  action  is  never  lost."  "  Kindness 
begets  kindness."  "He  that  hath  pity 
upon  the  poor  lendeth  unto  the  Lord  ; 
and  that  which  he  hath  given  will  He 
pay  him  again"  (Prov.  xix.  17). 

Vers.  24-29.  The  conscientious  dis- 
charge of  religious  duty.  1.  God  will 
have  no  excuses  for  disobedience.  2. 
He  makes  provision  against  difficulties 
in  the  path  of  obedience.  3.  The 
spirit  of  the  law  may  be  observed 
when  obedience  to  the  letter  is  im- 
possible. This  is  accepted  as  a  real 
and  full  obedience. — Bib.  Museum. 


ILLUSTRATIONS  TO  CHAPTER  XIV. 


Ver.  1.  Shall  not.  The  Christian 
must  not  attempt  to  go  with  the 
current  of  a  sinful  world  ;  if  he  does, 
it  will  not  only  hindei',  but  end  his 
religious  progress  ;  but  he  must  go 
against  it,  and  then  every  effort  of  his 
soul  will  surely  be  upward,  heaven- 
ward, Godward. — Dr.  Davies. 

Ver.  2.  Boll/ people.  When  courtiers 
come  down  into  the  country,  the  com- 
mon home-bred  people  possibly  think 
their  habits  strange  ;  but  they  care 
not  for  that.  "It  is  the  fashion  at 
court."  What  need  then  have  the 
Godly  to  be  so  tender-foreheaded,  to 
be  out  of  countenance  because  the 
world  looks  on  holiness  as  a  singu- 
larity? It  is  the  only  fashion  in  the 
highest  court  —  yea  of  the  King  of 
Kings,  Himself. — Salter. 

Vers.  3-20.  Fat.  Our  nature  is  so 
intensely  symbolical,  that  where  the 
outward  sign  of  defilement  becomes 
habitual,  the  innner  is  too  apt  to 
correspond.  —  (Mts  Stoive).  Clean. 
Not  only  man  had  become  unclean, 
but  the  irrational  creation  as  well.  Sin 
struck  the  universe  with  lein-osy  to  its 
very  heart.  Neither  four-looted  beast, 
224 


nor  bird,  nor  reptile,  escaped  the  con- 
tagion. The  animal  creation,  therefore, 
needs  to  be  made  clean.  Now  a  certain 
portion  of  the  human  world — the 
Hebrew  nation — has  been  made  clean 
unto  God  ;  but  the  clean  nation  must 
have  clean  food.  Behold,  then,  a  small 
proportion  of  the  rational  and  ir- 
rational creation  made  clean  by  the 
establishment  of  the  kingdom  of  God  ; 
the  remainder  of  the  world,  however, 
continues  still  in  its  impurity.  But 
the  Gospel  undertakes  the  task  of 
cleansing  the  whole  universe. — Cynd- 
dyhan  Jones. 

Ver.  9.  Fins  and  scales  are  the 
means  by  which  the  excrescences  of 
fish  are  carried  oft,  the  same  as  in 
animals  by  perspiration.  I  have  never 
known  an  instance  of  disease  by  eat- 
ing such  fish  ;  but  those  that  have  no 
fins  or  scales  cause,  in  hot  climates, 
the  most  malignant  disorders  when 
eaten  ;  in  many  cases  they  prove  a 
mortal  poison. —  Whitlaw. 

Ver.  20.  All  clean.  The  good  things 
of  Providence  may  be  considered  as 
having  this  inscription,  accipe,  redde, 
cave,  that  is,  "accept  us  as  from  God, 


HOMILETIC  COMMENTARY     DEUTERONOMY. 


CHAP.  XIV. 


return  us  in  gratitude    to    him,  and 
take  care  not  to  abuse  us." — Wilson. 

Ver.  21.  Stranger  in  gate .  We  read 
in  our  chronicles  of  King  Oswald,  that 
as  he  sat  at  table  when  a  fair  silver 
dish,  full  of  regal  delicacies  was  set 
before  him,  and  he  ready  to  fall  to, 
hearing  from  his  almoner  that  there 
were  great  store  of  poor  at  his  gates, 
piteously  crying  out  for  some  relief,  he 
did  not  fill  them  with  words,  as  "  God 
help  them,"  "  God  relieve  them  !  "  etc., 
but  commanded  his  steward  presently 
to  take  the  dish  off  the  table  and  dis- 
tribute the  meat,  then  beat  the  dish  all 
in  pieces  aud  cast  it  among  them. — 
Holdsivorth. 

Vers.  22-27.  Tithe.  It  is  said  of 
Dr.  Samuel  Wright  that  his  charity 
was  conducted  upon  rule  ;  for  which 
purpose  he  kept  a  purse,  in  which  was 
found    this    memorandum  : — "  Some- 


thing from  all  the  money  I  receive  to 
be  put  into  this  purse  for  charitable 
puposes.  From  my  salary  as  minister, 
which  is  uncertain,  a  tenth  part — from 
occasional  and  extraordinary  gifts, 
which  are  more  uncertain,  a  twentieth 
part — from  copy  money  of  things  I 
print  and  interest  of  my  estate,  a 
seventh  part." — Buck. 

Ver.  29.  The  Lord  thy  God.  A 
friend  calling  upon  the  Rev.  Ebenezer 
Erskine,  during  his  last  illness,  said  to 
him,  "  Sir,  you  have  given  us  many 
good  advices,  pray  what  are  you  now 
doing  with  your  own  soul  ? "  "I  am 
doing  with  it,"  said  he,  "  what  I  did 
forty  years  ago  ;  I  am  resting  on  that 
word,  '  /  am  the  Lord  thy  God,'  and 
on  this  I  mean  to  die." 

Should  boundless  wealth  increase  my  store, 
Can  wealth  my  cares  beguile  ? 

I  should  be  wretched  still,  and  poor, 
Without  thy  blissful  smile. 


CHAPTER  XV. 


Critical  Notes.— The  rules  for  the  relief  of  the  poor  (Levites,  strangers,  widows,  and 
orphans)  by  the  triennial  tithe  are  followed  by  others  which  forbid  oppression. 

1.  Seven  years.  During  the  last  of  the  seven,  i.e.,  Sabbatical  year  (Ex.  xxi.  2  ;  xxviii.  11  ; 
Lev.  XXV.  4r  ;  Jer.  xxxiv.  14).  Release,  let  go,  let  lie  applied  to  land  (Ex.  xxxiii.  11),  and  must 
be  taken  in  the  same  sense  liere.  "  The  command  of  the  older  legislation  is  here  amplified. 
Not  only  is  the  laud  to  have  its  '  release  '  or  '  rest '  for  the  year,  but  the  debt  also." 

2.  Manner,  cf.  chap.  xix.  4  ;  1  Kings  ix.  15.  Creditor.  Master,  i.e.,  owner  of  a  loan,  the 
lender.  Release  it,  not  by  absolute  discharge  of  the  debt,  but  the  payment  was  not  to  be 
pressed  that  year,  during  which  there  was  total  suspension  of  land  cultivation.  Exact,  lit.,  press 
or  urge  his  neighbour  to  pay.  Brother.  An  Israelite  in  opposition  to  a  stranger  or  foreigner. 
Called,  render  "  because  proclamation  has  been  made  of  the  Lord's  release."  (Speak.  Com.) 
The  vtrb  is  impersonal  ("they  call"),  as  Gen.  xi.  9  ;  xvi.  14.  The  Sabbatical  year,  like  the 
year  of  Jubilee,  was  proclaimed  for  Jehovah,  in  honour  of  Him,  sanctified  to  Him,  and  according 
to  His  command. 

3.  Foreigner.  Not  one  who  lived  among  the  Israelites,  for  whom  they  must  have  pity  ;  but 
a  stranger  of  another  nation  not  related  to  them  at  all,  one  who  was  not  bound  by  this  restriction 
and  who  could  earn  income  in  the  seventh  as  in  other  years. 

4.  Save.  The  debt  for  the  year  must  be  released  except  when  there  would  be  no  poor 
borrower.  If  he  was  rich,  the  restoration  of  the  loan  might  be  demanded  even  in  this  year. 
The  marrjin  "to  the  end  that  there  be- no  poor,"  etc.— that  none  be  reduced  to  poverty  and 
distress.  Bless.  The  creditor  would  be  no  loser  by  not  exacting  his  debt,  for  God  would 
specially  bless  the  land. 

5.  Only  if  they  were  obedient. 

6.  Lend .  Eemarkably  fulfilled  in  Jewish  history.  Eeign,  rule,  because  superior  in  wealth 
(ef,  xxviii.  1). 

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7-11.  The  foregoing  laws  might  operate  to  the  disadvantage  of  the  poor  in  seeking  relief* 
Moses  exhorts  them  not  to  cherish  a  mean  and  selfish  spirit,  but  give  liberally  and  God  will 
bless  them. 

7.  Harden.     Do  not  suppress  natural  feeling  and  compassion. 

8.  Sufficient.     WTiatever  he  needs. 

9.  Thought,  lit.  a  word  of  Belial  or  worthlessness  in  thy  heart,  by  saying  the  seventh  year  is 
at  hand  ;  I  shall  not  be  able  to  demand  what  I  lend.  Evil,  i.e.,  thou  cherishest  ill  feeling 
(cf.  xxviii.  54,  56).     Lord  against,  brings  down  anger  upon  thee. 

11-  Never  cease,  for  sin  never  ceases.  Poverty  permitted  partly  as  punishment  of  sin,  and 
partly  to  exercise  benevolent  and  charitable  feelings. 

12-18.  Hebrew  servants'  freedom.  Provisions  for  the  poor  are  followed  naturally  by  rules  for 
the  manumission  of  Hebrew  slaves. 

12.  Sold.  "  The  last  extremity  of  an  insolvent  debtor  when  his  house  or  land  was  not  sufficient 
to  cancel  his  debt,  was  to  be  sold  as  a  slave  with  his  family  "  (Lev.  xxv.  39  ;  2  Kings  iv.  1  ; 
Neh.  v.  1-13  ;  Job  xxiv.  9  ;  Matt,  xviii.  25).  These  commands  are  repeated  from  Ex.  xxi.  2-6, 
with  explanations  characteristic  of  Deut. 

13, 14.  Empty.  This  an  addition.  Liberal  provision  must  be  made  to  aid  in  regaining 
orii;in.al  status  in  society.  Furnish,  lit.  lay  on  his  neck,  i.e.,  load  him.  For  they  were  once 
redeemed  from  slavery. 

15, 16.  If  he  say.  The  slave  might  choose  to  remain  with  his  master  instead  of  going  into 
freedom  ;    then   he  was   not  forced  to  go. 

17.  His  ear  must  be  bored  with  an  aid,  and  fastened  to  the  door — a  symbol  of  permanent 
servitude  {cf.  Ex.  xxi.  4-6),  If  a  slave  determines  to  have  freedom,  it  must  not  be  considered 
hard. 

18.  He  has  been  worth  a  doiihle-hirecl  servant — "  earned  and  produced  so  much,  that  if  you 
had  been  obliged  to  keep  a  day-labourer  in  his  place  it  would  have  cost  you  tvidce  as  much." 
( Keil. )  He  had  lieen  without  wages  for  a  fixed  time,  whereas  hired  servants  were  engaged 
yearly  (Lev.  xxv.  53),  at  most  for  three  years  (Isa.  xvi.  14). 

19-23.  Dedication  of  the  firstborn  of  cattle.  Firstling,  the  firstborn,  was  dedicated  to  God  as 
a  memorial  of  deliverance  from  Egypt,  virtually  sanctified  the  whole  (Rom.  xi.  16),  and  was  a 
pledge  to  all  the  people  of  their  national  union  with  Him  (Ex.  xxiii.  30  ;  Lev.  xxii.  27). 
No  work-  The  injunction  is  added  that  animals  thus  set  apart  were  not  to  be  used  for  earthly 
purposes,  by  shearing  sheep  or  yoking  bullocks  to  the  plough.  They  were  to  be  offered  year  by 
year  and  eaten  before  the  Lord.  If  any  were  blemished,  blind  or  lame  they  must  not  be 
offered  (ver.  21) ;  but  might,  like  ordinary  animals,  be  used  for  food,  and  could  be  eaten  in  all 
cities  of  the  land. 


The  Year  of  Release. —  Verses  1-7 

In  this  legislation  we  have  wonderful  provision  for  the  convenience  of  Israel, 
and  striking  contrast  between  the  wisdom,  equity,  and  mercy  of  the  Hebrew 
lawgiver  and  the  higliest  pagan  laws.  Every  seventh  year  was  a  year  of  release, 
in  which  the  ground  rested  from  culture  and  the  servants  freed  from  debt, 

I.  The  persons  to  be  released.  The  Sabbatic  year  was  a  year  of  great 
relief,  therefore  indicating  great  distress.  The  subjects  requiring  help  are  des- 
cribed in  various  terms.  1.  Foreigners  not  to  be  discharged.  They  were  out- 
side this  arrangement.  A  stranger  from  another  nation,  distinguished  from 
one  who  lived  among  them  and  had  claim  to  benevolence,  had  no  right  to 
remission  and  privileges.  This  gives  protection  to  an  Israelite  and  displays  no 
hatred  or  injustice  to  a  foreigner.  "  He  could  earn  his  usual  income  in  the 
seventh  as  in  other  years,  and  therefore  is  not  exonerated  from  liability  to  dis- 
charge a  debt  any  more  in  the  one  than  the  others,"  "  Of  a  foreigner  thou 
mayest  exact  it,"  2.  JS'eiyhboars  must  be  released.  "He  shall  not  exact  it 
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HOMILETIC  COMMENTARY:  DEUTERONOMY. 


of  his  neighbour  or  of  his  brother."  Fellow-Israelites  were  members  of  one 
society  and  regarded  as  a  "  common  brotherhood,"  a  type  of  "  the  household 
of  faith,"  enjoying  equal  rights  and  privileges ;  sharing  that  divine  love  which 
embraces  all  and  offers  pardon  to  all.  3.  These  neighbours  are  described  as 
debtors.  "  Every  creditor  that  lendeth  to  his  neighbour  " — the  poor  borrowed 
not  for  trade  nor  extravagance,  but  for  subsistence.  He  could  not  pay  without 
reducing  himself  to  poverty,  or  seeking  reUef  in  other  countries  which  would 
be  wrong.  Kindness  must  be  shown  by  the  lender  and  gratitude  by  the  borrower. 
The  rich  are  indebted  to  the  poor  as  well  as  the  poor  dependent  upon  the  rich. 
God  has  bound  all  classes  into  one  family. 

II.  The  reasons  for  releasing  them.  Several  considerations  urge  obedience 
to  this  law.  1.  The  honour  of  God  is  concerned.  "  Because  it  is  the  Lord's 
release."  God  claims  regard  to  His  authority,  and  acknowledgment  of  His  provi- 
dence. We  depend  upon  Him  and  hold  all  property  from  Him.  Release  of 
debts  was  an  act  for  God,  the  poorest  sacrifice,  tlie  meanest  labour  offered  to 
Him  are  sacred.  Purity  of  motive  dignifies  toil  and  renders  benevolent  acts 
acceptable  to  God.  2.  Extr-eme  j)overty  was  prevented.  "  To  the  end  there 
shall  be  no  more  poor  among  you  "  (margin,  ver.  4).  Exaction  of  debts  would 
have  reduced  many  to  great  straits  at  a  time  when  there  was  no  labour  nor 
produce.  Poverty  would  be  a  reproach  to  the  nation  and  the  destruction  of  its 
people.  The  Great  Shepherd  of  Israel  considers  the  poorest  of  His  flock,  and 
like  a  king  protects  those  who  dwell  under  His  shadow.  "  In  the  multitude  of 
people  is  the  king's  honour  ;  but  in  the  want  of  people  is  the  destruction  of  the 
prince  "  (Prov.  xiv.  28).  3.  The  favour  of  God  ivas  secured.  "  For  the  Lord 
shall  bless  thee  "  (ver.  4).  They  would  lose  nothing  by  obedience.  God  would 
grant  a  special  blessing  on  the  land.  Selfishness  evades  obligation  under  cover 
of  prudence.  But  what  we  give  is  a  loan  to  the  Lord,  who  pays  again  with 
interest.  He  gives  security  in  His  word  which  can  never  fail.  Though  He  is 
indebted  to  none,  but  has  a  right  to  all,  yet  He  condescends  to  be  surety  for  the 
poor  and  debtor  to  His  true  Helper.  "  Pie  that  hath  pity  upon  the  poor,  lendeth 
unto  the  Lord  ;  and  that  which  he  hath  given  will  He  pay  him  again  "  (Prov. 
xix.  17). 


The  Restraints  of  Oppkession. —  Verses  7-11. 


The  previous  injunctions  might  prevent  the  poor  from  getting  loans. 
Creditors  might  take  advantage  and  become  exacting  towards  the  borrower. 
Moses  admonishes  them  not  to  be  hard-hearted  and  oppressive,  but  to  cherish 
a  spirit  of  charity  and  act  with  liberality.  We  have  safeguards  against 
oppression,  checks  upon  selfishness  and  rapacity. 

I.  By  Providential  Interpesition.  "The  Lord's  release,"  which  no  authority 
could  prevent.  In  this  seventh  year  there  was  rest  for  the  soil,  pause  in  the 
race  for  wealth,  and  protection  for  the  poor.  In  national  and  domestic  aftairs 
God  often  interferes.  Tyrants  upon  the  throne,  and  tormentors  in  the  cottage, 
are  restrained,  delayed  and  frustrated  in  their  design.  In  the  ambition  of  Lot 
and  the  aggressions  of  Nebuchadnezzar,  in  the  bondage  of  Egypt,  and  the 
revolutions  of  France,  we  had  sad  warnings  against  covetousness  and  haste  to 
be  rich.  Grasping  by  unjust  means  will  end  in  shame  and  fill  with  the  curse  of 
an  avenging  God. 

The  cries  of  orphans  and  the  oppressor's  eye 
Doth  reach  the  stars. — Drydcn. 

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HOMILETIC  COMMENTARY:  DEUTERONOMY. 


II.  By  the  enforcement  of  liberality.  "  Tliou  shalt  open  thine  hand  wide 
unto  liim  "  (verse  8).  The  claims  of  poorer  brethren  were  to  be  generously 
and  gladly  met.  The  evasion  of  this  duty  was  a  sinful  violation  of  the  spirit  of  the 
law  (verse  9).  It  was  designed  to  restrain  the  selfishness  of  the  creditor  and 
prevent  him  from  pressing  too  hard  upon  the  weak.  "  The  rich  ruletli  over  the 
poor  "  too  often  in  harshness  (Prov.  xxii.  7).  Man  becomes  an  alien  to  his 
brother,  the  victim  of  his  meanness,  not  the  object  of  his  sympathy.  The 
warnings  of  God's  word  and  providence  are  loud  and  repeated.  "  Whoso 
stoppeth  his  ears  at  the  cry  of  the  jDOor,  he  shall  also  cry  himself  but  shall  not 
be  heard"  (Prov.  xxi.  13). 

III.  By  the  cultivation  of  kindly  feelings.     "  Beware  that  there  be  not  a 

thought  in  thy  wicked  heart"  (verse  9).  We  must  not  only  bestow  the  gift,  but 
cherish  right  feeling.  It  is  possible  to  "  give  all  our  goods  to  feed  the  poor," 
without  one  atom  of  true  charity  of  heart  (1  Cor.  xiii.  3).  "  Bowels  of  mercies 
and  kindness  "  must  be  the  mark  and  source  of  our  liberality  (express  yearnings 
which  touch  our  inward  parts — Gen  xliii.  30  ;  Jer.  xxxi.  20  ;  Luke  i.  78) 
(Col.  iii.  12).  We  should  think,  feel,  and  act  as  God  does,  who  is  "pitiful  and 
of  tender  mercy." 

Wilt  thou  draw  near  the  nature  of  the  gods  ? 

Draw  near  them,  then,  in  beinfj  merciful  : 

Sweet  mercy  is  nobility's  true  badge. — Shakspeare, 


Consideration  of  the  Poor, —  Verses  9-11. 


Society  is  separated  into  distinct  classes,  yet  bound  together  into  one 
liarmonious  whole.  If  rich  and  poor  would  each  do  their  duty  in  their  stations, 
they  would  become  reciprocally  a  blessing  and  support  to  the  other.  Special 
consideration  must  be  given  to  the  poor.     For — 

I.  The  oppression  of  the  poor  is  offensive  to  God.  "  And  he  cry  unto  the 
Lord  against  thee,  and  it  be  a  sin  unto  thee."  God  identifies  Himself  with  their 
condition  and  cause,  and  sets  infinite  value  upon  every  man.  All  are  equal 
before  Him.  "  There  is  no  respect  of  persons  before  God."  Rigorous  measures 
and  harshness  were  distinctly  forbidden,  and  grievously  offensive  to  God 
(Lev.  XXV.  39-43). 

II.  The  cry  of  the  poor  is  heard  by  God.  "  He  cry  unto  the  Lord."  The 
sufferings  of  the  distressed  have  a  thousand  tongues  aud  appeal  direct  to  God. 
The  law  condemned  robbery  for  a  single  night  (Lev.  xix.  13),  uttered  woe 
against  him  "  that  uscth  his  neighbour's  service  without  wages  "  (Jer.  xxii.  13)  ; 
and  fearful  judgement  fell  upon  those  who  "  oppressed  the  hireling  in  his  wages  " 
(Mai.  iii.  5).  "  The  hire  of  labourers  kept  back  by  fraud  crieth,  aud  the  cries 
enter  the  ears  of  the  Lord  of  Sabaoth  "  (Jas.  v.  4). 

III.  Liberality  to  the  poor  will  be  rewarded  by  God.  "  For  this  thing  the 
Lord  will  bless  thee  in  all  thy  works  "  (verse  10).  Whatsover  is  done  to  poor 
disciples  is  done  to  their  Master — "  Ye  have  done  it  unto  me  "  and  will  in  no 
wise  loose  its  reward.  "Liberality,"  says  one,  " is  the  most  beneficial  traffic 
that  can  be — it  is  bringing  our  wares  to  the  best  market — it  is  letting  out  our 
money  into  the  best  hands,  we  thereby  lend  our  money  to  God,  who  repays  with 
vast  usury ;  an  hundred  to  one  is  the  rate  He  allows  at  present,  and  above  a 
hundred  millions  to  one  He  will  render  hereafter  (Luke  18-30).  "  Blessed  is  he 
that  considereth  the  poor," 

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HOMILETIC  COMMENTARY:    DEUTERONOMY. 


EOMILETIC  HINTS  AND  SUGGESTIONS. 


Ver.  2.     TJie    Lord\ 
Devised  by  His  wisdom, 
his  goodness  and  grace, 
"the  acceptable  year 
(Luke  iv.  19). 


'    release.      1. 

2.  Revealing 

3.  Typifying 
of  the  Lord  " 


Ver.  6.  Lending  and  borrowing. 
1.  Some  borrow  and  are  never  able  to 
lend.  2.  Others  borrow  and  forget  to 
pay  back.  3.  He  that  borrows  is  ser- 
vant to  him  that  lends  (Prov.  xxii.  7). 
He  must  be  dependent  and  often,  too, 
servile.  Try  not  to  borrow  at  all. 
"  He  that  goes  a  borrowing  goes  a 
sorrowing."  Owe  no  man  anything 
but  love.  "Guard  against  that  poverty 
which  is  the  result  of  carelessness  or 
extravagance.  Pray  earnestly,  labour 
diligently.  Should  you  come  to  poverty 
by  the  misfortunes  of  the  times,  submit 
to  your  lot  humbly,  bear  it  patiently, 
cast  yourself  in  childlike  dependence 
upon  your  God." — (Geier  on  Prov. 
xxii.  7). 

Vers.  7,  8.  Hand  and  heart.  The 
heart  hardened  shuts  the  hand  and  the 
poor  suffer.  The  heart  smpathethic 
opens  the  hands  and  the  poor  are 
relieved.  The  hand  the  expression  of 
the  heart.  "  My  hand  of  iron,"  said 
Napoleon,  "  was  not  at  the  extremity 
of  my  arm,  it  was  immediately  con- 
nected with  my  head."  "  He  becometh 
poor  that  dealeth  with  a  slack  (a  deceit- 
ful) hand"  (Prov.  X.  4). 

Vers.  7-10.  The  claims  of  the  poor 
upon  the  rich.  1.  Claims  of  help  in 
their  poverty.  2.  Claims  of  sympathy 
in  distress.  IViple  Almoners — the 
feeling  heart,  the  helping  hand,  the 
pure  eye.  "  He  can  never  keep  his 
covenant  with  his  God  that  makes  not 
a  covenantwithhis  eyes." — Bp.  Hall. 


Ver.  11.  Poor  shall  never  cease  out 
of  the  land.  1.  The  inequalities  of 
life.  Physically  we  have  a  thousand 
varieties,  and  all  possible  contrasts. 
Mentally  there  are  feeble-minded  and 
strong-minded  giants  and  dwarfs. 
Socially  one  lives  in  luxury  and 
clothed  with  fine  linen,  another  is 
covered  with  sores  and  clad  in  rags. 
2.  The  appointment  of  Providence. 
We  have  the  poor,  notwithstanding  our 
legislation,  "  poor  laws,"  and  "  alms- 
houses." "Ye  have  the  poor  always 
with  you."  3.  The  bond  to  unite 
men  together.  Inecpialities  serve  to 
bind  nien  one  to  another.  The  man 
of  labour  needs  the  man  of  capital, 
and  the  man  of  capital  the  man  of 
labour.  The  man  who  sets  class 
against  class  and  teaches  them  to 
regard  each  other  with  suspicion  and 
ill-will  is  an  enemy  to  society.  "  The 
Lord,"  says  Bp.  Sanderson,  "in  His 
wise  providence,  hath  so  disposed  the 
kings  of  the  world  that  there  should 
ever  be  some  rich  to  relieve  the  neces- 
sities of  the  poor,  and  some  poor  to 
exercise  the  charity  of  the  rich." 
"  There  were  two  men  in  one  city, 
the  one  rich  and  the  other  poor" 
(2  Sam.  xii.  1) 

Duty  of  the  Church  towards  the  poor. 
Consider — L  That  poverty  is  a  real 
evil,  which  without  any  impeachment 
of  the  goodness  or  wisdom  of  Provi- 
dence, the  constitution  of  the  world 
actually  admits.  II.  That  providential 
appointment  of  this  evil,  is  subservience 
to  the  general  good,  brings  a  particular 
obligation  upon  men  in  civilised  society, 
to  concur  for  the  immediate  extinction 
of  the  evil  wherever  it  appears. — Bp. 
Horsley. 


The  Liberation  of  Slaves. —  Verses  12-17. 


Slavery  existed  among  the  Hebrews  in  a  totally  distinct  spirit  and  method 
from  modern  slavery.  Human  traffic  and  liuman  cruelty  were  punished  and 
forbidden  (c/.  Ex.  xxi.  26  ;  Lev.  xxv.   39-43),  servitude  was  limited  in  time 

229 


HOMILETIC  COMMENTARY :  DEUTERONOMY. 


find  relieved  by  a  spirit  of  generosity.  Beyond  six  years'  service  a  Jewish 
bondman  need  not  go.  Tlie  Sabbatic  year  brought  hberty,  if  be  thougbt  tit 
to  claim  it.  Provision  was  not  only  made  for  tbe  forgiveness  of  debts,  but 
for  tbe  freedom  of  debtors.     Tliere  was  j'j'ersojeaZ  release,  hence  learn — 

I.  The  infinite  value  God  sets  upon  man.  Kidnapping  was  a  most  atrocious 
crime  in  tbe  time  of  Moses.  In  Egypt,  bloody  wars  were  carried  on  for  that 
purpose,  and  in  beathen  countries  slaves  offered  for  sale  were  obtained  in  this 
way.  Kidnapping  is  a  crime  against  the  person  only  a  little  short  of  murder, 
since  it  deprives  of  liberty,  which  makes  life  dear.  Many  would  prefer  death 
to  slavery.  It  is  a  calamity  most  terrible,  inflicting  misery  for  life.  "  The 
sum  of  all  villainies,"  says  Wesley.  God  has  made  man  in  His  own  image,  and 
exalted  him  above  tbe  brutes.  The  poorest  and  most  enslaved  are  stamped 
with  divine  value.  He  that  diminishes  this  value  and  looks  upon  his  fellow 
men  as  "  goods  and  chattels,"  he  that  mutilates  or  injures  them  will  be 
amenable  to  "  the  Judge  of  all." 

II.  The  wonderful  provision  God  has  made  for  man's  freedom.     Freedom  is 

the  birthright  of  man  ;  it  should  neither  be  bartered  nor  taken  away  by  violence. 
If  lost  at  any  time  through  temporary  causes,  it  must  not  be  forgotten  nor 
destroyed.  In  these  demands  for  the  rights  of  slaves  we  see  the  wisdom  of  the 
Divine  Lawgiver,  the  rectitude  of  His  laws,  and  the  natural  rights  of  His 
creatures.  We  are  reminded  also  of  provision  in  Jesus  Christ,  not  from 
temporal  but  spiritual  bondage — a  provision  (1)  universal,  (2)  free,  and  (3) 
divine.  "  He  hath  anointed  me  to  preach  the  Gospel  to  the  poor,  deliverance 
to  tbe  captives,"  etc.  (Luke  iv.  18,  19). 

III.  The  true  spirit  with  which  this  freedom  must  be  granted.     The  value 

of  a  gift  often  depends  upon  the  spirit  in  which  it  is  bestowed.  1.  The  spirit 
of  love.  "  Thy  brother."  We  must  forgive,  love,  and  help  as  brethren.  "All 
things  are  easy  to  love,"  says  Augustine.  When  Achilles  was  asked  what 
works  he  found  most  easy,  he  answered,  "  Those  which  1  undertake  for  my 
friends."  2.  The  spirit  of  forgiveness.  However  great  tbe  loan  or  debt,  it 
must  be  forgiven.  "  The  highest  exercise  of  charity  is  charity  towards  the 
uncharitable.  {Buckminster.)  3.  The  spirit  of  liberality.  Liberality 
ungrudging.  "Thine  heart  shall  not  be  grieved"  (verse  10);  disinterested,  "open 
thine  hand  wide;"  extensive,  "lend  him  sufficient  for  his  need"  (verse  8). 
"The  liberal  deviseth  liberal  tilings;  and  by  liberal  things  shall  he  stand." 
4.  The  spirit  of  gratitude.  "Thou  shalt  remember  that  thou  wast  a  bondman 
in  the  land  of  Egypt "  (verse  15.)  God  delivered  them  from  bondage  and 
enriched  them  with  spoils.  What  base  ingratitude  to  be  insensible  for  mercies 
received  !  What  sin  not  to  acknowledge  or  repay  them  !  As  God  treats  us  so 
we  must  treat  one  another.  Forgive  without  reluctance  and  request  ;  help 
liberally  and  cheerfully  and  God's  blessing  will  rest  upon  us  and  upon  our 
posterity. 


Perpetual  Service  Chosen. —  Verses  16-18. 

The  Hebrew  slave  was  kindly  treated,  might  actually  love  his  master  and 
value  the  security  which  he  enjoyed  in  his  service  more  than  freedom.  He 
might  be  unwilling  to  break  up  the  family,  and  wish  to  remain  for  ever  in  his 
servitude.  "  If  he  say,  I  will  not  go  away  from  thee,"  etc.  Then  a  formal  act 
was  necessary  to  seal  the  covenant. 

I.  The  spirit  in  which  the  servitude  was  chosen.     1.    It  was  a  voluntary 
choice.     "  I  will  not  go."    The  master  did  not  compel  the  slave  to  stay.     God 
230 


HOMILETIC  COMMENTARY:   DEUTERONOMY.  chap.  xv. 

does  not  rale  us  by  force  and  physical  law,  like  stars  and  seas.  There  is  no  true 
service  where  there  is  compulsion.  Jesus  appeals  to  the  will.  '^  Will  ye  be  my 
disciples?"  2.  It  was  a  c/io/c^  of  love.  "He  loveth  thee  and  thine  house." 
Affection  may  grow  up  between  slaves  and  masters.  The  Roman  slaves  would 
endure  severest  tortures  rather  than  betray  or  accuse  their  owners.  If  the  law 
of  love  ruled  more  in  domestic  affairs,  between  masters  and  servants,  employers 
and  employed,  it  would  sweeten  toil  and  secure  peace  and  prosperity.  "  God 
counts  that  free  service  which  love  dictates  and  not  necessity." — {Augustine.) 
'"  Lovest  thou  me." 

What  love  can  do,  that  dares  love  attempt. — Shakspeare. 

II.  The  badge  by  which  it  was  distinguished.  Voluntary  sacrifice  of 
freedom  was  ratified  by  a  significant  ceremony  and  distinguished  by  a  certain 
mark.  The  servant's  ear  was  put  to  the  door-post  and  bored  through  with  an 
awl,  by  the  sanctions  of  the  judges  {cf.  Ex.  xxi.  5,  6).  If  the  process  was  not 
painful,  there  was  a  manifest  dishonour  willingly  endured.  We  have  to  bear 
the  cross  to  endure  shame  and  reproach,  if  not  bodily  sufferings,  for  our 
Divine  Master.  Slaves  were  branded  by  their  owners.  Paul  gloried  in  the 
marks  (stigmas,  brands)  of  the  Lord  Jesus"  (Gal.  vi.  17).  Let  us  give 
ourselves  to  Him,  delight  in  His  service,  and  never  be  afraid  nor  ashamed  to 
confess  Him  before  men. 

The  Sabbatic  Year. —  Verses  1-18. 

This  year,  like  the  Jubilee,  was  a  memorable  time.  Regarding  it  in  its 
evangelical  aspects,  notice — 

I.  The  method  of  introducing  it.  A  solemn,  loud  and  universal  proclama- 
tion was  made.  A  type  of  the  earnest  and  importunate  call  of  the  gospel — the 
"glad  tidings  of  great  joy."  The  priests,  not  civil  magistrates,  were  to  make 
the  proclamation.  They  acted  by  the  authority  of  God.  Ministers  must 
preach  the  gospel  in  God's  name  to  every  creature, 

II.  The  blessings  which  it  brought.  These  symbolise  the  blessings  of  re- 
demption in  Christ  Jesus.  1.  Release  from  debt.  "  In  whom  we  have  forgive- 
ness of  sins."  2.  Bemoval  from  bondage.  Introduction  to  a  new  condition,  a 
fresh  start  in  life.  "Liberty  wherewith  Christ  makes  us  free."  3.  Checlsto  evil. 
By  extirpating  evil  from  the  "  heart  "  and  "  eye,"  by  cultivating  kindly  feeling 
and  uniting  into  one  common  brotherhood,  4.  Establishment  of  peace  and 
repose.  Peace  among  men  ;  repose  amidst  agitation  and  revolution  in  society, 
amidst  pressure  of  population,  unequal  distribution  of  wealth  and  the  selfish- 
ness of  mankind.  Christianity  allies  itself  with  everything  that  is  free, 
generous  and  just.  Let  it  shed  its  own  glorious  light  on  home  and  work- 
shop, in  social  customs  and  civil  laws.  Then  truth  and  righteousness  will 
advance,  and  angels  again  may  sing  "  Glory  to  God  in  the  highest,  peace  on 
earth,  good  will  amongst  men." 

Dedication  of  the  Firstborn. —  Vei-ses  ld-23. 

"  First  fruits  "  seem  to  be  the  offerings  of  natural  piety  among  all  nations. 
God  demanded  from  Israel  the  setting  apart  (Ex.  xiii.  11)  and  the  consecra- 
tion of  the  firstborn  of  man  and  beast. 

I.  As  a  divine  claim  upon  all.  The  first  and  choicest  of  all  we  have — 
property,  time,  intellect,  wealth  and  affections  must  be  given  to  His  service. 

231 


HOMILETIC  COMMENTARY:  DEUTERONOMY 


No  bullock  did  servile  work.  Notliiug  must  be  given  to  ti)e  world.  God  bas 
a  perfect  rigbt  to  all  redeemed  life.  This  life  should  be  without  blemi.sli  and 
offence.  "  Ye  are  not  your  own,  for  ye  are  bought  with  a  price  :  therefore 
glorify  God  in  your  body  and  in  your  spirit  which  are  God's." 

II.  As  a  representative  of  entire  consecration.  The  first  represents  the 
whole.  Only  a  whole  or  perfect  creature  could  represent  the  offering  of  a 
man's  heart  and  life  to  God  (Mat.  i.  8).  Nothing  must  be  kept  back — "  All 
for  Jesus."  "Present  youx  bodies  (i.e.,  yourselves,  your  persons)  a  living 
sacrifice,  holy  and  acceptable  "  (Rom.  xii.  1). 

III.  As  an  indication  of  the  spirit  of  the  worshipper.  References  to 
passages  will  show  the  frequency  of  these  injunctions,  and  the  danger  there  was 
of  disregarding  them.  1.  A  spirit  of  holiness.  There  must  be  no  legal  defect, 
no  blemish  in  the  offerings.  God  demands  rectitude  of  heart  and  life.  2,  ^4 
spii'it  of  readiness.  There  must  be  no  forgetfulness,  no  unwillingness,  but 
readiness  to  offer.  "  Thou  shalt  not  delay  to  offer  the  first  of  thy  ripe  fruits  " 
(Ex.  xxii.  29).  3.  A  spirit  of  felloiDship.  The  offering  of  the  firstborn 
brought  them  into  God's  presence,  taught  dependence  upon  Him,  and  was  a 
means  of  intercourse  with  God, 

IV.  As  a  type  of  the  perfect  offering  of  Jesus.  Christ  was  the  firstborn 
of  all  creatures — a  sacrifice,  a  substitute  for  us,  without  spot  or  blemish.  To 
Him  all  firstlings  and  firstborn  pointed.  He  offered  Himself  to  God  in  life  and 
death,  and  with  Him  was  God  well  pleased.  "  This  is  my  beloved  son,  in  whom 
I  am  well  pleased." 


HOMILETIC   HINTS   AND   SUGGESTIONS. 


Vers.  12-15.  Freedom.  I.  Condi- 
tion from  which  released.  Debt, 
bondage  and  degradation.  A  picture 
of  helpless  sinners,  sold  under  sin,  and 
indebted  to  law.  H.  Method  of 
release  by  divine  appointment  and 
proclamation.  "The  Lord's  release." 
T/ie  release  of  bondservants.  In  this 
ordinance  we  may  see — I.  An  en- 
couraging emblem.  It  represents — 1. 
The  redemption  which  God  vouchsafes 
to  His  people.  2.  The  mercy  which 
He  exercises  towards  His  redeemed, 
II.  An  instructive  lesson.  We  are  to 
regard  God's  mercies  as — 1.  A  pattern 
for  our  imitation.  2.  A  notice  for 
our  exertion. — Itev.  C.  Simeon,  31. A. 

Vers.  14,  15.  Poverty.  1.  A  test 
of  civility  and  kindness.  2,  A  touch- 
stone of  friendship  and  sympathy. 
3.  xV  reminder  of  life's  changes.  "  He 
travels  safe  and  not  unpleasantly,  who 
is  guarded  by  poverty  and  guided  by 
love," — Sir  F.  Sidney. 
232 


Vers.  16,  17.      Voluntary  servitude. 

1.  The  Master  loved.  "He  loveth 
thee,"  good,  lenient  and  kind.  When 
we  enter  the  service  of  any  master 
we  enquire  after  his  character,  the 
nature  of  his  employment,  the  support 
which  he  affords,  and  the  rew^ards 
which  he  offers.  Jesus  is  our  Master, 
our  only  Master,  good  and  powerful. 

2.  The  service  entered.  Reasonable, 
cheerful,  and  life-long.  God's  service  is 
perfect  freedom,  holy  and  satisfactory. 
Enter  this  service  now.  Continue  in 
it  "'  unto  the  end." 

Vers.  19-23.  Dedications  of  first- 
lings. 1.  In  remembrance  of  deliver- 
ance from  the  house  of  bondage.  That 
which  is  spared  by  special  providence 
should  be  solemnly  dedicated  to  God. 
Hence — 2.  This  claim  of  the  firstborn 
rests  upon  divine  goodness  and  grace. 
Not  upon  the  natural  proprietorship 
of  God  as  Creator  of  all  things  ;  but 
upon  the  grace  of  the  call.     Israel  was 


EOMILETIC  COMMENTARY :  DEUTERONOMY. 


CHAP.    XV. 


a  consecrated  because  a  redeemed 
people.  Because  Jehovah  had  delivered 
their  firstborn,  they  were  to  be  sancti- 
fied to  Him."     "  It  is  mine." 

Ver.  21.  Blemished  life.  1.  God 
only  accepts  the  perfect.  2.  God  has 
given  the  perfect,  through  which  He 
will  bless  man.  Man  is  guilty  before 
God.  Cannot  offer  the  fruit  of  his 
body,  the  firstlings  of  his  flocks,  for  the 
sin  of  his  soul.     But  in  Jesus   "  our 


righteousness,"  we  are  accepted  and 
blessed. 

Ver.  23.  Blood.  1.  Blood  spilt, 
life  lost,  death  deserved  through  guilt. 
2.  The  animal  offered,  atonement  made 
for  guilt.  "For  the  life  of  the  flesh 
is  in  the  blood,  and  I  have  given  it  to 
you  upon  the  altar  to  make  an  atone- 
ment for  your  souls  :  for  it  is  the  blood 
that  niaketh  an  atonement  for  the 
soul  (Lev.  xvii.  10,  11). 


ILLUSTRATIONS    TO    CHAPTER    XV. 


Ver.  1.  Release.  It  remains  with 
you  then  to  decide  whether  that 
freedom,  at  whose  voice  the  kingdoms 
of  Europe  awoke  from  the  sleep  of 
ages,  to  run  a  career  of  virtuous 
emulation  in  everything  great  and 
good ;  the  freedom  which  dispelled 
the  mists  of  superstition,  and  invited 
the  nations  to  behold  their  God ; 
whose  magic  touch  kindled  the  rays  of 
genius,  the  enthusiasm  of  poetry,  and 
the  flame  of  eloquence  ;  the  freedom 
which  poured  into  our  lap  opulence 
and  arts,  and  embellished  life  with 
innumerable  institutions  and  improve- 
ments, till  it  became  a  theatre  of 
wonders ;  it  is  for  you  to  decide 
whether  this  freedom  shall  yet  survive, 
or  be  covered  with  a  funeral  pall,  and 
wrapt  in  eternal  gloom. — R.  Hall. 

Vers.  2-4.  Creditor.  There  is 
greatness  in  being  generous,  and  there 
is  only  simple  justice  in  satisfying 
creditors.  Generosity  is  the  part  of 
the  soul  raised  above  the  vulgar. — 
Goldsmith. 

Ver.  4.  Bless  thee.  If  then  we  will 
needs  lay  up,  where  should  we  rather 
repose  it,  than  in  the  Christian's 
treasury  ?  The  poor  man's  hand  is  the 
treasury  of  Christ.  All  my  superfluity 
shall  be  hoarded  up,  where  I  know  it 
will  be  safely  kept. — Bjy.  Hall. 

Vers.  7-11.  Not  a  thought  in  thy 
ivicked  heart.  Extreme  vigour  is  sure 
to  arm  everything  against  it,  and  at 


length  to  relax  into  supreme  neglect. 
{Burke).  A  desire  to  resist  oppres- 
sion is  implanted  in  the  nature  of  man. 
— Tacitus. 

Let  not  ambition  mock  their  useful  toil, 
Their  homely  joys  and  destiny  obscure  ; 

Nor  grandeur  hear  with  a  disdainful  smile 
The  short  and  simple  annals  of  the  poor. 
T.  Gray. 

Ver.  8.  Open  thine  hand.  Howard's 
rule — so  nobly  expounded  by  his  own 
self-denying  devotedness  —  is  a  fine 
comment  on  this.  "That  our  own 
superfluities  give  way  to  other  men's 
convenience ;  that  our  conveniences 
give  way  to  other  men's  necessaries  ; 
and  that  our  necessaries  give  way  to 
other  men's  extremities."  (Quoted  by 
Bridge).  Thy  poor  brother.  Why 
should  I  for  a  little  difference  in  this 
one  particular,  of  worldly  wealth, 
despise  my  poor  brother?  When  so 
many  and  great  things  unite  us,  shall 
wealth  only  disunite  us?  One  sun 
shines  on  both,  one  blood  bought  us 
both  ;  one  heaven  will  receive  us  both  ; 
only  lie  hath  not  so  much  of  earth  as 
I,  and  possibly  much  more  of  Christ. 
And  why  should  I  disdain  him  on 
earth,  whom  haply  _  the  Lord  will 
advance  above  me  in  heaven. — Bp. 
Reynolds. 

Ver.  10.  Give  him.  There  cannot 
be  a  more  glorious  object  in  creation 
than  a  human  being,  replete  with  bene- 
volence, meditating  in  what  manner  he 
might  render  himself  most  acceptable 

233 


HOMILETIC  COMMENTARY:    DEUTERONOMY. 


to  his  Creator,  by  doing  most  good  to 
His  creatures.  {Fielding.)  Nothing 
is  more  conformable  to  God's  nature, 
or  renders  us  more  like  Him  than 
beneficence. — Barrow. 

Vers.  16-18.  Not  go  away.  Ser- 
vitude seizes  on  few,  but  many  seize 
on  her. — tSeneca. 


James  H.,  on  his  death-bed,  thus 
addressed  his  son,  "  There  is  no 
slavery  like  sin,  and  no  liberty  like 
God's  service."  "  A  good  servant," 
saj's  Luther,  "  is  a  real  God-send  ; 
but  truly,  it  is  a  rare  bird  in  the 
land."  "  If  I  had  served  my  God  as 
faithfully  as  my  king.  He  would  not 
have  thus  forsaken  me." 


CHAPTER  XVI. 


Critical  Notes. — The  religious  ordinances  to  be  observed  n  Canaan  are  continued.  Three 
great  festivals  are  prominently  mentioned — Feast  of  Pfissover,  Pentecost  and  Tabernacles. 
Former  regulations  concerning  them  are  presupposed  (Ex.  xii..  Lev.  xxiii.,  Num.  xxviii.  and 
xxix.),  and  attention  is  drawn  to  certain  additional  particulars. 

1-8.  The  Feast  of  Passover.  AUh,  first  month  of  the  ecclesiastical  year,  corresponds  with  our 
April  (Ex.  xii.  2  ;  xiii.  4).  Passover,  prepare,  i.e.,  leej)  the  Passover  in  its  widest  sense, 
including  not  only  the  paschal  lamb,  but  sacrifices  and  ofiferings  during  the  seven  days. 

2.  Sacrifice,  i.e.,  offer  sacrifices  proper  to  the  feast  (Num.  xxviii.  19-26). 

3.  Affliction-  Israel  had  to  leave  in  anxious  flight  and  were  unable  to  leaven  the  dough. 
This  reminds  them  of  oppression  and  deliverance  from  it. 

4.  Leavened.  A  repetition  of  two  points  in  the  observance.  No  leaven  to  be  seen  for  the  seven 
days  (Ex.  xiii.  7)  ;  and  none  of  the  flesh  of  the  paschal  lamb  was  to  be  left  till  the  next  morning 
(Ex.  xxiii.  IS).     Coasts,  borders,  districts. 

5.  Gates.  The  place  is  fixed.  The  slaughtering,  sacrificing,  roasting  and  eating  were  to  take 
place  at  the  sanctuary,  not  as  formerly,  in  different  houses. 

6.  Thy  tents,  not  to  their  homes  in  the  country  but  their  lodgings  near  the  sanctuary. 
"  Other  paschal  offerings  were  yet  to  be  offered  day  by  day  for  seven  days,  and  the  people  would 
remain  to  share  them,  and  es])eciany  to  take  part  in  the  holy  convocation  on  the  first  and  seventh 
days.  The  expression,  'unto  thy  tents,'  means  simply  'to  thy  dwellings,'  as  in  1  Kings  viii.  66. 
The  use  of  '  tents '  as  a  synonym  for  '  dwellings,'  (o/.  Is.  xvi.  5)  is  a  trace  of  the  original 
nomadic  life  of  the  people."  {Speak.  Com.) 

9-13.  Feast  of  weeks — Seven  u-eeks,  called  feast  of  weeks,  week  of  weeks  (Ex.  xxxiv.  22  ; 
Lev.  xxiii.  10  ;  Acts  ii.  1-4).  Begin,  lit.  "  from  the  beginning  of  the  sickle  to  the  corn  " — i.e.,  ivova. 
beginning  of  corn  harvest.  Corn  harvest  began  by  the  presentation  of  the  sheaf  of  first-fruits 
on  the  second  day  of  the  Passover,  which  agrees  with  the  time  in  Lev.  xxiii.  15. 

10.  Tribute.  A  word  which  is  only  used  here,  and  signifies  sufficiency,  need.  '*  Israel  was 
to  keep  this  feast  with  sacrificial  gifts,  wliich  everyone  was  able  to  bring  according  to  the  extent 
to  whicli  the  Lord  had  blessed  him,  and — 

11.  To  rejoice  before  the  Lord  at  the  place  where  His  name  dwelt  with  sacrificial  meals, 
to  which  the  needy  were  to  be  invited  {cf.  xiv.  29),  in  remembrance  of  the  fact  that  they  also 
were  bondsmen  in  Egypt."    (Del.)    Rejoice,  i.e.,  honour  the  Lord  with  sacred  songs. 

13-15.  Feast  of  Tabernacles.  This  was  observed  at  the  end  of  harvest  after  the  corn  had 
been  gathered  in.  Notliing  fresh  is  added  except  the  appointment  of  the  place  and  the 
attendance  of  domestics,  portionless  Levites,  the  stranger,  fatherless  and  widow. 

16.    Three  times   a  year  the  males   were   to   attend.      "  Women   were   not  commanded  to 
undertake  the  journey,  partly  from  natural  weakness  of  their  sex,  and  p.artly  on  account  of 
domestic  cares."     None  must  appear  empty.     Gifts  must  be  offered  according  to  God's  blessing 
upon  each. 
234 


HOMILETIO  COMMENT  A  R  Y :    DEUTERONOM  Y. 


18-20.  OfBcers  formerly  appointed  to  aid  Moses  in  settlement  of  disputes  were  sufficient  while 
they  were  in  the  wilderness.  In  Canaan  a  different  arrangement  will  be  required.  Judges  — 
the  Shoterim,  officers  (lit.  writers,  see  Ex.  v.  6)  who  were  associated  with  the  judges,  according 
to  chap.  i.  15,  even  imder  the  previous  arrangement,  were  not  merely  messengers  and  servants  of 
the  courts,  but  secretaries  and  advisers  of  the  judges,  who  derived  their  title  from  the  fact  that 
they  had  to  draw  up  and  keep  the  geneaological  lists,  and  who  are  mentioned  as  already  existing 
iu  Egypt  as  overseers  of  the  people  and  their  work.  (Keil).  Gates.  The  place  of  public  resort 
and  coui-t-house  of  Eastern  cities.  No  rule  is  given  for  the  number.  They  were  to  be  just  in 
their  decisions  ;  not  to  respect  persons,  nor  take  gifts.  Grove,  a  group  of  trees,  adorned  with 
altars,  and  dedicated  to  a  particular  deity,  or  a  wooden  image  in  a  grove  (Jud.  vi.  25  ; 
2  Kings  xxiii.  4-6).  These  places  were  strong  allurements  to  idolatry.  Image.  Statue,  pillar,  or 
memorial  stone  dedicated  to  Baal.  See  Ex.  xxiii.  24  ;  Lev.  xxvi.  1 ;  2  Kings  x.  26  ;  Hos.  x.  1  ; 
Micah  V.  12. 


The  Passover. —  Verses  1-8. 

The  Passover  is  one  of  the  most  important  of  all  feasts.  In  its  design  and 
circumstances  it  is  most  impressive,  solemn,  and  full  of  instruction  to  the 
Christian.  Its  lessons  are  repeated  in  the  New  Testament  and  embodied  iu 
the  great  work  of  the  Redeemer. 

I.  The  feast  in  its  design.  Hearers  are  supposed  to  be  well  informed 
concerning  these  ordinances.  But  "  a  re-info rcement  of  this  ordinance  was 
the  more  necessary  because  its  observance  had  clearly  been  intermitted  for 
thirty-nine  years.  One  passover  only  had  been  kept  in  the  wilderness,  that 
recorded  in  Num.  ix."  (SjMak.  Com.)  1.  7 o  commemorate  wonderful  deliverance. 
For  "the  Lord  thy  God  brought  thee  out  of  Egypt."  Deliverance  from 
bondage,  from  Pharaoh,  cruel  task  masters,  from  scenes  of  horror  and  ghastly 
death  which  no  imagination  can  depict.  God  is  in  history,  working  death  for 
the  sinner  and  life  for  the  believer.  "He  can  create  and  He  destroy."  2.  To 
celebrate  a  neiv  birth.  The  deliverance  marks  a  new  era  in  Jewish  history. 
"  History  herself  was  born  on  that  night  when  Moses  led  forth  his  countrymen 
from  the  land  of  Goschen,"  says  Bunsen.  Hence  the  month  of  its  occurrence 
is  the  beginning  of  the  sacred  year.  "  This  month  shall  be  to  you  the 
beginning  (the  head)  of  mouths  "  (Ex.  xii.  1).  The  day  of  deliverence  was  the 
beginning  of  national  life,  and  its  observance  was  "  the  celebration  of  the 
day  of  independence."  Men  only  begin  to  live  when  they  are  converted  to 
God,  and  redeemed  from  sin.  Then  they  are  new  creatures,  one  people  under 
Jehovah  their  King.  No  longer  enslaved,  they  are  led  forth  to  victory,  and 
to  a  laud  which  God  gives  for  an  heritage  for  ever. 

II.  The  feast  in  its  circumstances  of  time  and  place.  These  are  specific. 
1.  The  time.  "  In  the  month  Abib,"  (Ex.  xiii.  4),  from  March  to  April  in  the 
spring  of  the  year,  when  barley  ripens  and  nature  assumes  its  beauty,  a  fit 
picture  of  that  new  life  bestowed  in  redemption,  a  striking  proof  of  harmony 
between  the  works  of  God  and  the  wonders  of  grace.  God  in  wisdom  connects 
the  celebration  of  the  nation's  birth  with  the  regeneration  of  nature  (Is.  xliii. 
1,  15-17).  2.  The  place.  "  In  the  place  which  the  Lord  shall  choose."  The 
place  was  chosen  and  sanctified  by  God  Himself.  Formerly  they  met  and 
partook  of  sacrifice  in  their  own  homes.  Now  all  males  had  to  appear  in  the 
sanctuary.  They  were  thus  confined  to  appoint  ])laces  kept  from  self-will  and 
foolish  devices,  and  governed  by  one  law  of  worship.  We  must  ever  recognise 
God  in  the  solemnity  of  the  place  where  He  puts  His  name.  No  sacrifice  is 
accepted  unless  presented  on  the  altar  which  sacrifices  it.  3.  Its  duration. 
Seven  days,  and  the  last,  the  seventh,  was  a  day  of  solemn  assembly  in  which 
no  servile  work  was  done.  "A  holy  convocation,"  a  special  season  of  social 
intercourse  and  devotion. 

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HOMILETIC  COMMENTARY :   DEUTERONOMY. 


III.  The  feast  in  its  typical  meaning.  As  a  sacred  memorial  to  be  continually 
observed,  it  reminds  of  many  events  and  sets  forth  many  truths.  1.  It  ivas  a 
tiipe  of  Christ — the  lamb  slain  for  us,  by  whose  blood  we  are  sprinkled  (Heb.  xii. 
24  ;  1  Pet.  i.  2),  and  in  whom  we  have  redemption.  In  Him  is  created  a  people, 
a  nation  of  kings  and  priests  to  God,  to  whom  belong  freedom,  holiness,  and 
honour.  "  Christ,  our  passover,  is  sacrificed  for  us  "  (1  Uor.  v.  7).  2.  It  ivasa 
symbol  of  Christian  fellowship.  The  lamb  was  not  eaten  alone,  but  in  families 
and  by  companies  at  first.  In  later  times  it  was  slain  at  the  altar,  yet  eaten  at 
the  table.  In  the  Christian  Church  we  have  a  fellowship  of  redeemed  souls, 
bought  with  a  price  and  translated  into  the  kingdom  of  God's  dear  Son.  In 
Christ  we  have  one  faith,  one  baptism,  one  hope,  and  one  home.  At  His  table 
we  should  keep  the  unity  of  the  Spirit  in  the  bond  of  peace,  and  cultivate  that 
feeling  which  is  a  foretaste  of  the  joys  of  heaven.  "  Ye  are  all  one  in  Christ 
Jesus." 


The  Redemption  of  God's  People, 

In  the  deliverance  of  Israel  from  bondage,  we  have  a  type  of  greater  deliver- 
ance in  Christ's  redemption  through  His  blood. 

I-  Redemption  by  great  sacrifice.  Egypt  lost  her  firstborn — firstborn  of 
man  and  beast.  What  a  ghastly  scene,  death  everywhere  !  What  a  loss,  what 
a  sacrifice  for  the  freedom  of  the  oppressed  !  "I  gave  Egypt  for  thy  ransom" 
(Isa.  xliii.  3).  But  how  great  the  price  of  our  redemption  !  Paul  obtained  his 
Roman  privileges  "  with  a  great  sum  "  (Acts  xxii.  28).  Our  deliverance  cost 
the  life  of  the  Son  of  God.     "  Who  gave  Himself  a  ransom  for  all." 

II.  Redemption  by  great  power.  In  the  great  deliverance  which  made 
Israel  free,  God  was  manifest  in  every  step.  1.  It  was  timely.  It  was  a  "  night" 
of  despair  and  distress,  a  night  of  tiiick  darkness.  But  God  never  forgets  His 
promise  ;  times  all  events  and  works  deliverance  in  His  own  way.  "  When  the 
tale  of  bricks  is  doubled,  then  comes  Moses."  "  Even  the  self-same  day  it 
came  to  pass "  (Ex.  xii.  41).  2.  It  was  miraculous.  God  accomplished 
what  Moses  and  Aaron  could  not.  They  were  saved  from  plagues,  from 
death  of  the  firstborn,  from  a  watery  grave  and  a  mighty  foe.  "  Neither 
hast  thou  delivered  thy  people  at  all.  Now  shalt  thou  see  what  /  will  do " 
(Ex.  V.  23  ;  vi.  1).  All  enemies  must  fall  and  all  difficulties  vanish  before 
Omnipotence."  "  For  by  strength  of  hand  the  Lord  bronght  you  out  of  this 
place  "  (Ex.  xiii.  3). 

III.  Redemption  commemorated.  "  Observe  the  month  and  keep  the 
Passover."  This  has  no  common  event,  but  a  special  display  of  Divine  power 
towards  a  helpless  people.  "  It  was  a  memorable  night — '  a  night  of  observa- 
tions,' that  night  of  the  Lord  "  (Ex.  xii.  42).  God's  mercies  in  providence  and 
grace  should  be  remembered.  1.  Gratefully.  2.  Continually.  3.  Socially. 
As  long  as  Jewish  polity  existed  the  Passover  was  to  be  observed.  "  Ye  shall 
keep  it  a  feast  throughout  your  generations  ;  ye  shall  keep  it  a  feast  by  an 
ordinance  for  ever"  (Ex.  xii.  14  ;  Lev.  xxiii.  4). 

IV.  Redemption  a  motive  to  consecrated  life.  Israel  were  bought  and 
claimed  by  God  for  Himself  and  no  other.  "  I  will  redeem  you,  and  I  will 
take  you  to  me  f)r  a  people."  If  we  have  been  delivered  from  the  captivity  of 
Satan,  the  bondage  and  corruption  of  sin,  Ave  must  live  to  God.  No  longer  in 
Egypt,  no  longer  our  own,  but  a  new  life — a  life  of  righteousness,  faith,  and 
obedience  in  Christ.     Life  through  Christ  is  a  redemptive  force,  the  motive 

23G 


EOMILETIC  COMMENTARY:   DEUTERONOMY. 


power,  the  Divine  impulse  to  a  higher  destiny.  Moral  suasion,  moral  stimulants, 
moral  laws,  can  never  work  out  moral  freedom  and  beget  moral  character. 
"  Being  made  free  from  sin,  ye  became  the  servants  of  righteousness." 

Unleavened  Bread. 

What  does  this  unleavened  bread  mean?  Two  things,  I  think.  First, 
Christ ;  for  He  is  the  believer's  food.  The  unleavened  bread  sets  forth  Christ 
in  one  aspect,  as  much  as  the  lamb  sets  Him  forth  in  another.  The  main  portion 
of  the  feast  was  the  flesh  of  the  lamb,  for  which  the  life  of  the  redeemed  was 
derived.  In  the  Israelite  feeding  upon  unleavened  bread,  we  have  presented 
to  us  the  believer  drawing  his  strength  from  Jesus,  the  spotless  and  holy  one — 
the  unleavened  bread.  "  I  am  the  bread  of  life."  But  there  is  another  meaning 
of  the  unleavened  bread,  and  that  is  holiness,  uprightness,  singleness  of  eye. 
Just  as  the  bread  was  not  the  main  staple  of  the  passover  feast,  but  the  lamb, 
so  holiness  is  the  accompaniment  rather  than  the  principal  portion  of  the 
Christian  feast.  In  the  case  of  every  believer  the  unleavened  bread  must 
accompany  feeding  upon  Christ  as  the  lamb.  God  has  joined  these  two  things 
together,  let  us  not  put  them  asunder.  If  we  are  redeemed  by  the  blood  of 
the  lamb,  let  us  live  upon  the  unleavened  bread ;  let  us  show  forth  the 
sincerity  and  truth  which  God  requires  in  our  life.  "  Purge  out  the  old 
leaven,  that  ye  may  be  a  new  lump  as  ye  are  unleavened.  For  even  Christ 
our  passover  was  sacrificed  for  us  ;  therefore  let  us  keep  the  feast,  not  with  old 
leaven,  neither  with  leaven  of  malice  and  wickedness,  but  with  the  unleavened 
bread  of  sincerity  and  truth"  (1  Cor.  v.  7.) — From  Step.  A.  Blackwood. 

EOMILETIC  HINTS   AND    SUGGESTIONS. 


Vers.  1,  2.  The  appointed  ordi- 
nance. 1.  Obligatory,  appointed  by 
direct  authority  of  God.  "  Observe, 
thou  shalt  sacrifice."  It  should  always 
be  a  privilege,  but  God  makes  it  a 
duty  to  remember  providential  deliver- 
ances. Tlie  observance  is  not  optional, 
a  matter  of  convenience,  but  a  neces- 
sity. 2,  Universal.  Offspring  reap 
benefits  given  to  ancestors.  Ordin- 
ances bind  families  to  each  other  and 
to  God.  3.  Perpetual  in  Jewish 
Church.  Not  only  in  the  night  of 
deliverance,  but  annually  in  the 
journeys  of  the  wilderness,  and  "  for 
ever  "  in  Canaan.  Christians  will  thus 
celebrate  the  Lord's  supper  to  the  end 
of  time,  and  in  lieaven  for  ever  will 
they  praise  theirR  edeemer, 

Ver.  2.  Of  the  flock  1.  The  lamb 
slain.  2.  The  blood  sprinkled.  3.  Tlie 
flesh  eaten.  Deliverance  possible 
through  it,  the  Lamb  of  God.  But 
the  blood  must  be  sprinkled  and 
spiritual  strength  sustained.    The  pro- 


visions of  the  atonement  must  be 
applied  to  the  need  of  the  soul.  "By 
one  we  enter  into  the  divine  covenant, 
and  by  the  other  are  made  partakers 
of  the  divine  nature." 

Ver.  4.  Unleavened  bread,  1. 
Affliction.      "  The  bread  of  affliction. 

2.  Haste.  "  For  thou  camest  forth 
out   of  the  land  of  Egypt  in  haste." 

3.  Purity.  No  decay,  no  corruption, 
the  purity  of  new  life.  No  leaven  in 
heart,  home  and  assembly.  "  Watch 
carefully  against  corruption  in  life  and 
doctrine,  be  punctual  in  your  prepara- 
tion to  and  participation  of  the 
Christian  passover." — Trap]}. 

"  At  the  going  down  of  the  sun 
(ver.  6),  between  three  and  six  o'clock 
in  the  evening.  This  corresponds  with 
the  ninth  hour  of  the  great  atonement 
day,  when  Jesus,  tiie  Lamb  of  God, 
cried  with  a  loud  voice  and  gave  up 
the  ghost." 

Ver.  8.     A  solemn  assembly.      Ob- 
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CHAP.  xvr.  IIOMILETIC  COMMENTARY:  DEUTERONOMY. 


served  personally,  publicly  and  socially,  from  the  world  is  only  accomplished  by 

Those  who  violate   the   Sabbath   and  God's  iielp.     3.  That  the  consequences 

neglect    religious    ordinances   disobey  of  separation  must    be   sanctitication 

God  and  endanger  the  welfare  of  the  to  God.     (1)  By  self  surrender.     (2) 

nation.  By      continual     obedience.       Or — 1. 

Christian    life    is    of    divine    origin. 

Vers.  1-8.     We  may  learn — 1.  That  2.  Christian  life  is  social  in  its  nature, 

there  is  no  .service  without  separation  3.  Christian    life    is    supreme   in  our 

from  the  world.      2.  That  separation  conduct. 

The  Feast  of  Weeks. —  Verses  ^-1'2. 

Pentecost  &\gm^es  fiftieth.  This  feast  was  held  seven  weeks  (a  week  of  weeks) 
after  the  Passover,  counting  from  the  second  day  of  that  feast.  It  is  called 
"  the  feast  of  harvest  "  (Ex.  xxiii.  16).  On  this  fiftieth  day  the  second  festival 
commenced  by  the  offer  of  two  loaves  of  fine  flour,  "  which  were  the  first  fruits 
of  the  wheat  harvest  "  (Lev.  xxiii.  17).  The  feast  was  to  be  kept  by  sacrificial 
gifts  and  joy. 

I.  A  festival  of  joy.  "Thou  shalt  rejoice  before  the  Lord  thy  God.',  1.  77ie 
joy  of  harvest.  Joy  after  severe  toil  and  long  patience — ^joy  in  reaping  the 
results  of  labour  and  enjoying  the  bounty  of  God — the  joy  of  public  thanks- 
giving.    "  They  joy  before  thee  according  to  the  joy  of  harvest"  (Isa.  ix.  3). 

Now  o'er  the  corn  the  sturdy  farmer  looks. 
And  swells  with  satisfaction  to  behold 
The  plenteous  harvest  which  repays  his  toil. 
We,  too,  are  gratified,  and  feel  a  joy 
Inferior  but  to  his,  partakers  all 
Of  the  rich  bounty  Providence  has  strew'd 
In  plentiful  profusion  o'er  the  field. — Hurdis. 

2.  Joy  of  social  iiitercourse.  Thou,  thy  son  and  daughter,  thy  domestics, 
strangers,  and  fatlierless  (verse  11).  Goodwill  and  kindness  to  men  were  mani- 
fested in  these  festivals.  Our  joys  are  increased  by  letting  others  share  them. 
"  Happiness  was  born  a  twin,"  says  Byron.  The  blessings  of  God  upon  us, 
should  create  a  glad  heart,  a  radiant  countenance,  and  a  liberal  hand. 

II.  An  acknowledgement  of  dependence  upon  God.  This  festival  was  a 
national  and  devout  expression  of  their  dependence  upon  God  for  the  fruits  of 
the  earth  and  the  possession  of  their  privileges.  The  Jew  was  not  permitted  to 
touch  his  crop  until  he  had  presented  the  first  fruits.  "  This,"  says  a  writer, 
"  was  a  beautiful  institution,  to  teach  the  Israelites  that  it  was  not  the  soil,  nor 
the  raindrops,  nor  the  sunbeams,  nor  the  dews,  nor  the  skill  of  their  agriculturists, 
that  they  had  to  tliank  for  their  bounteous  produce,  but  that  they  must  rise 
above  the  sower  and  reaper,  and  see  God,  the  giver  of  the  golden  harvest,  and 
make  His  praise  the  key-note  to  their  harvest  home." 

III.  A  memorial  of  great  events.  Two  grand  events  seem  to  be  referred  to. 
1.  Deliverance  from  bondage.  "Thou  shalt  remember  that  thou  wast  a  bond- 
man in  Egypt."  To  stimulate  gratitude  to  God  and  liberality  to  men.  2.  The 
giviiig  of  the  law.  The  law  was  given  from  Sinai  on  the  fiftieth  day  from 
Egypt.  Tliese  stated  celebrations  would  commemorate  and  authenticate  ancient 
events.  AVritten  records  are  not  always  safe  ;  get  corrupted  or  lost,  and  only 
impress  the  few  who  read  them.  But  general  celebrations  of  a  nation's  birth 
and  history  recall  to  gratitu'le  and  keep  alive  a  conscious  dependence  upou 
Divine  providence.     The  exodus  of  Israel  is  not  a  matter  of  curious  antiquity. 

238 


IIOMILETIC  COMMENTARY:   DEUTERONOMY. 


lait  of  world  interest.  The  giving  of  the  law  and  the  miracles  of  early  history- 
are  revelations  of  God  to  man,  an  evidence  that  heaven  and  earth  are  near  to 
each  other  in  government  and  purpose. 

IV.  A  type  of  Pentecost  in  the  Christian  Church.     It  was  on  the  day  of 

Pentecost  that  the  Holy  Spirit  was  poured  out  and  new  power  bestowed  on  the 
Church.  As  "  the  first  fruits  "  of  the  earth  were  presented  of  old,  so  the  first 
fruits  from  heaven  were  gathered  in  by  the  conversion  of  three  thousand  from 
"  every  nation  under  heaven."  The  thunders  of  Sinai  were  hushed  by  the 
mighty  wind  at  Jerusalem,  and  the  curse  of  the  Law  contrasted  by  the  blessings 
of  the  gospel.     "  The  voice  of  words  "  is  followed  by  "  the  tongue  of  fire." 

The  Tribute  of  Freewill. —  Verse  10. 

In  the  sacrifices  there  must  not  only  be  devout  acknowledgement  of  Divine 
goodness,  but  voluntary  dedication  to  God. 

I.  Our  offerings  must  be  presented  with  a  willing  mind.  "  A  free  will 
offering."  The  heart  must  be  touched  before  the  gift  is  taken  by  "  the 
hand."  There  must  be  no  hesitation,  no  constraint.  Without  this,  whatever 
be  the  value  of  the  gift,  and  the  splendour  of  the  altar  on  which  it  is  put,  there 
can  be  no  acceptance."  Every  man  according  as  he  purposeth  in  his  heart,  so 
let  him  give  ;  not  grudgingly,  or  of  necessity  ;  for  God  loveth  a  cheerful  giver  " 
(2  Cor.  ix.  7). 

II.  Our   offerings   should  be  proportionate  to   God's    blessing    upon   us. 

This  frees  us  from  all  excuse.  We  can  give  something.  "  For  if  there  be  first 
a  willing  mind,  it  is  accepted  according  to  that  a  man  hath,  and  not  according 
to  that  he  hath  not "  (2  Cor.  viii.  12).  Think  of  God's  mercies.  1.  In  ordinary 
affairs.  In  our  harvests  and  families,  in  prosperous  trades  and  professions. 
In  the  comforts  and  privileges  of  life.  What  shall  we  render  to  God  for 
these  ?  2.  In  special  providences.  Many  like  Israel  have  special  deliverances 
to  commemorate,  almost  miraculous  escapes  from  danger  and  death.  These 
should  affect  our  hearts  "  Where  God  sows  plentifully  he  expects  to  reap 
accordingly."  "  Every  man  shall  give  as  he  is  able,  according  to  the  blessing 
of  the  Lord  thy  God  which  He  hath  given  thee  "  (verse  17). 

III.  Our  offerings  should  be  an  expression  of  the  subjection  of  our  will 
to  God's  will.  If  we  love  God  we  shall  obey  Him.  Our  hearts  and  gifts  will 
be  presented  without  delay.  But  if  we  hate  God  and  forget  His  mercies,  we 
shall  withhold  His  due.  The  mind  is  discovered  by  its  expressions,  the  willing- 
ness measured  by  the  quality  of  the  offering.  Gifts  full  and  free  indicate 
gratitude  and  readiness  to  please  ;  gifts  blemished  and  stingy  prove  lack  of 
reverence  and  submission  to  God.  If  we  render  not  according  to  God's  blessing 
upon  us  we  may  lose  all  we  have.  "  Hezekiah  rendered  not  again  according  to 
the  benefit  done  unto  him  ;  for  his  heart  was  lifted  up," 


HOMILETIC  HINTS  AND  SUGGESTIONS. 

Vers.  10, 11.  Keep  the  feast.  1.  In  unity  was  recognised  by  worship  to  a 
national  union.  All  the  tribes,  rich  common  Redeemer.  2.  In  national 
and  poor,  were  to  go  up  to  .Jerusalem,  joy.  They  must  rejoice  in  receiving 
and  there  proclaim  in  united  gatherings  from  and  giving  to  God,  and  in  helping 
their  dependence  upon  God.    National     one  another,    (a)  Sacred  joy.  "  Rejoice 

239 


HOMILETIC  COMMENTARY :   DEUTERONOMY. 


before  the  Lord  thy  God."    True  joy  is  received  the  law.     II.   Typical:  Of  the 

a  serious  tiling  (Bo7iar).     Worldly  joy  Resurrection,  and  of  the  descending  of 

is  like  a  shallow  brook,  deceptive  and  the  Spirit  on  the  Apostles.     III.  In- 

gliding   away.     (6)    Social  joy.      All  structive  :  Of  our  obligations  and  duty 

within  the  family  and  in   the  gates  towards  God. — G.  Simeon,  M.A. 
were  to  rejoice    together.      Common 

mercies  should  create  common  joys.         Vers.  9-11.     The  feast  of  Pentecost 

3.  In  national  beneficence.    Servants,  prefigured   the    mission   of  the   Holy 

Levites     and    strangers,    the    widow  Spirit.     The  first  fruits  of  the  Spirit 

and  the  fatherless,  must  be  remembered,  which   followed    tliat   sacred   day   on 

The  wants  of  the  needy  must  be  sup-  which  the  law  was  given,  and  by  which 

plied.     The  law  of  beneficence  then  as  the  spirit  of  bondage  was  introduced, 

always  must  be  "as  the  Lord  thy  God  as  it  also  prefigured  the  first  fruits  of 

hath  blessed  thee."  the  new  church  (Acts  ii.),  and  of  the 

Feast    of  first   fruits.     The    ap-  Ministry  of  the  Apostles,  and  of  that 

pointment    of   these    feasts    may    be  new  bread  with  which  the  Jews  first, 

considered  as — I.  Commemorative :  Of  and  then  the  Gentiles  were  to  be  fed. — 

the  day  on  which  they  came  out  of  Spanheim,  Chron.  Sac. 
Egypt,  and  of  the  day  on  which  they 

The  Feast  of  Tabernacles. —  Verses  13-15. 

This  festival  was  instituted  in  grateful  commemoration  of  the  security  of 
Israel  when  dwelling  in  booths  or  tabernacles  in  the  wilderness.  It  began  on 
the  15th  day  of  the  month  Tisri  (from  the  end  of  our  September  and  beginning 
of  October),  and  lasted  a  week.  It  was  celebrated  only  at  the  sanctuary. 
Offerings  were  presented  on  the  altar  every  day  and  booths  were  used,  on  the 
housetops,  in  the  streets,  or  in  the  fields  for  the  dwelling  of  the  people. 
(Lev.  xxiii.  42  ;  Neh.  viii.  15,  16.) 

I.  A  Feast  of  Ingathering.  "  After  that  thou  hast  gathered  in  thy  corn 
and  wine."  There  was  no  disappointment,  no  failure  in  the  crojis.  In  these 
"  harvest  homes,"  each  season  was  marked  with  devout  recognition  of  God's 
providence.  In  the  Passover  the  sickle  "  was  put  to  the  corn."  In  Pentecost 
the  cereal  crops  were  harvested,  and  now  in  the  Feast  of  Tabernacles,  every- 
thino-  was  gathered  in,  securely  stored,  and  the  husbandman  rewarded  for  his 
toil.  "  Thou  shalt  keep  the  feast  of  ingathering  in  the  end  of  the  year  when 
thou  hast  gathered  in  thy  labours."     (Ex.  xxiii.  16.) 

II.  A  time  of  universal  joy.  "  Thou  shalt  rejoice  in  thy  feast."  Gladness 
was  a  special  characteristic  of  this  autumnal  gathering,  it  was  a  standing  type 
of  festivity,  and  there  was  a  standing  proverb  tbat  "  He  who  had  never  seen 
the  reioicin<T  at  the  pouring  out  of  the  water  of  Siloam  (a  ceremonial  of  the 
Feast  of  Tal)ernacles)  had  never  seen  rejoicing  in  his  life."_  The  joy  was  on 
two  accounts.  1.  For  the  past.  For  God's  miraculous  deliverance  and  guid- 
ance through  the  wilderness.  For  the  corn,  wine  and  oil.  and  the  produce  of 
the  land.  Wliat  a  contrast  between  the  land  of  promise  and  the  desert  draught! 
2.  For  the  future.  God  opened  uj)  a  bright  prospect.  They  were  to  rejoice 
hi  hope  and'cxi)ectation  of  further  blessings.  "  Because  the  Lord  thy  God  shall 
bless  thee  in  all  thine  increase,"  etc.  (ver.  15)_.  God's  people  are  commanded  and 
should  always  be  a  cheerful  people  to  "  rejoice  evermore,  to  rejoice  in  the  Lord 
always." 

III.  A  Memorial  of  Pilgrim  Life.  "  That  your  generations  may  know  that 
I  made  the  children  of  Israel  to  dwell  in  booths  when  I  brought  them  out  of 

240 


EOMILETIC  COMMENTARY:    DEUTERONOMY. 


the  land  of  Egypt "  (Lev.  xxiii.  43).  The  people  left  their  homes  and  abode 
in  "  tabernacles."  "  The  feast  typifies  this  our  pilgrim  state,  the  life  of  simple 
faith  in  God,  for  which  God  provides  ;  poor  in  this  world's  goods  but  rich  in 
God.  The  church  militant  dwells  as  it  were  in  tabernacles  ;  hereafter  in  hope 
to  be  received  into  everlasting  habitations  in  the  Church  triumphant.  It  was 
the  link  which  bound  on  their  deliverance  from  Egypt  to  the  close  of  their 
pilgrim  life,  and  their  entrance  into  rest.  The  yearly  commemoration  of  it  was 
not  only  a  thanksgiving  for  God's  past  mercies,  it  was  a  confession  also  of  their 
present  relation  to  God,  that  here  we  have  no  continuing  city ;  that  they  still 
needed  the  guidance  and  support  of  God  ;  and  that  their  trust  was  not  in 
themselves  nor  in  man,  but  in  Him." — Dr.  Pusey. 

IV.  A  type  of  Heaven.  The  booths  on  earth  were  frail,  temporary  and 
easily  destroyed.  "  For  a  shadow  in  the  daytime  from  the  heat,  and  for  a 
place  of  refuge,  and  for  a  covert  from  the  storm  and  rain "  (Is.  iv.  6.)  But 
there  is  "  a  tabernacle  that  shall  not  be  taken  down."  The  rest  of  Canaan 
typified  the  rest  of  heaven,  the  eternal  home  of  the  Christian  pilgrim  ; 
where  there  are  no  tents,  no  wanderings  and  no  sorrows ;  no  thirst,  no  pain, 
no  sin,  no  death.  The  convocation  reminds  us  of  "  the  general  assembly  "  in 
the  celestial  city.  In  this  world  we  are  "  strangers  and  sojourners,"  let  us 
prepare  for  the  final  ingathering  of  the  fruits  of  God's  grace. 


The  Three  Annual  Gatherings.— F«?rs^s  16,  17. 

The  rules  concerning  the  three  feasts  are  here  summed  up  as  in  Ex.  xxiii. 
16,  17  ;  xxxiv.  23.  All  males  must  appear.  None  must  appear  empty.  All 
must  give  according  to  God's  blessing  upon  them.     View  these  gatherings— 

I.  In  their  fixed  periods.  There  was  nothing  arbitrary.  The  seasons 
corresponded  to  yearly  epochs  natural  to  an  agricultural  people.  There  is, 
something  that  may  worthily  bring  them  together.  The  energy  which  slept 
in  the  powers  of  nature,  and  which  gradually  developed  in  the  produce  of 
the  seasons  was  the  same  which  was  roused  in  terror  to  destroy  their  foes. 
The  god  of  nature  was  the  moral  Tgovernor  of  mankind.  "  The  great  fact 
of  a  moral  government  which  men  are  pepetually  forgetting,  was,  in  the 
institutions  of  one  people,  linked  on  to  those  constantly  recurring  periods 
which  man's  physical  wants  will  not  allow  him  to  neglect,  and  thus  challenged 
their  attention,  and  if  anything  could,  coloured  as  it  were,  and  inoculated 
their  whole  consciousness." 

II.  In  promoting  commercial  prosperity.  Facilities  for  buying  and  selling 
for  mutual  intercourse  and  trade  were  great.  "  Such  festivals,"  says  a  writer, 
"  have  always  been  attended  with  this  effect.  The  famous  old  fair  near  Hebron 
arose  from  the  congregating  of  pilgrims  to  the  famous  terebinth-tree  of  Abraham. 
The  yearly  fairs  of  the  Germans  are  said  to  have  had  a  similar  origin  and  so  the 
annual  pilgrimage  of  the  Mohammedans  to  Mecca,  in  spite  of  many  adverse 
circumstances,  has  given  birth  to  one  of  the  greatest  markets  in  the  Eastern 
world.  Thus,  perhaps,  more  of  the  wealth  of  the  Jews  and  of  the  greatness  and 
glory  of  Jerusalem  is  to  be  traced  to  the  simple  laws  of  this  one  chapter  than  to 
all  the  wisdom  and  power  of  either  or  all  of  their  kings." 

III.  In  cementing  national  unity.  Three  times  a  year  did  rich  and  poor 
meet  in  one  place  and  on  one  common  ground.  Great  multitudes  would  see  each 
other  and  have  opportunity  of  knowing  each  other.  They  would  become  in- 
terested in  one  another's  welfare  and  a  bond  of  brotherhood  would  be  formed  to 

Q  241 


nOMlLETIC  COMMENTARY :    DEUTERONOMY. 


counteract  schism  aud  rebellion.  Union  gave  firmness  and  solidity  to  the 
nation.  One  spirit  cemented  and  animated  all  the  tribes.  Community  of  prin- 
ciples, fellowship  in  festivals  and  privileges  bound  all  in  one  compact  family. 
"  Behold,  how  good  aud  how  pleasant  it  is  for  brethren  to  dwell  together  in 
unity  ! " 

IV.  In  preserving  the  religious  sentiment.  They  were  reminded  of  God 
in  every  feast,  sacrifice,  and  offering.  Faith,  gratitude,  love,  and  all  the  religious 
feelings,  would  be  quickened  and  rightly  centred.  In  their  annual  worship, 
God,  the  one  supreme  object,  was  kept  before  them.  In  their  habitual  charity 
they  recognised  the  claims  of  the  poor.  Thus,  in  its  twofold  aspects  towards 
God  and  man,  their  religion  was  strengthened  to  govern  individual,  social,  and 
national  life.  Our  religion  must  be  the  sovereign  of  the  soul,  ruling  all  life  and 
controlling  all  its  activities. 


HOMILETIO  HINTS  AND  SUGGESTIONS. 


Vers.  13-15.  National  philanthropy. 
1.  When  God  blesses  a  nation  with 
prosperity  He  demands  its  liberality. 
Wealth,  corn  and  wine  are  given  not 
for  selfish,  but  for  useful  purposes. 
Covetousness  plans  for  selfish  ends, 
benevolence  should  counter  plan  and 
organize  resources  for  objects  of  divine 
philanthropy.  2.  This  liberality  should 
be  displayed  to  the  nation's  own  poor. 
(a.)  In  social  feasts.  "  Rejoice  in  thy 
feast."  {b.)  In  benevolence  to  all 
classes.  Those  related  and  those  not 
related  (ver.  14).  God  has  identified 
himself  with  the  orphans  and  the  poor, 
and  delegated  them  to  receive  bounty 
meant  for  himself  (Jas.  ii.  5).  The 
poor  in  our  families,  churches  and 
nation  have  the  first  claim.  "  Charity 
begins  at  home." 

Friend,  parent,  neighbour,  first  it  will  embrace, 
His  country  next,  aud  next  all  human  race. 

Pope. 

Ver.  16.  Three  times  a  year.  The 
chief  objects  of  the  feast.  1.  To  re- 
count God's  mercies.  2.  To  enhance 
the  piety  and  patriotism  of  the  people. 

3.  To  promote  friendly  intercourse 
among  families  and  sections  and  thus 

4.  To  aid  in  preserving  the  society 
of  the  Church  and  the  nation.  {S.  iS. 
Journal).  The  connection  of  the 
feasts  with  the  Life  of  Jesus.  The 
Passover.  Jesus  and  the  cross.  The 
Pentecost.  Jesus  and  the  Holy  Spirit. 
The  J ahernacles.  Jesus  and  our 
heavenly  home. — S.  S.  Journal. 

242 


Ajypear  before  the  Lord.  The 
journey  to  Jerusalem  pictured  in  "  the 
Songs  of  Degrees"  (Ps.  120-134). 

TIis  twofold  aspects  of  the  Feasts. 
1.  Looking  back  to  deliverance.  2. 
Looking  forward  in  hope  of  entering 
the  "  house  not  made  with  hands/'  of 
being  "  gathered  into  the  Lord's 
garner." 

Vers.  16,  17.  Not  appear  empty. 
Viewed  religiously,  the  festivals  were 
annual  national  thanksgivings  for 
mercies  received,  both  natural  and 
miraculous — the  first  from  the  com- 
mencement of  harvest  and  the  deliver- 
ance out  of  Egypt ;  the  second  for  the 
completion  of  the  grain  harvest  and 
the  passage  of  the  Red  Sea  ;  the  third 
for  the  final  gathering  in  of  the  fruits 
and  the  many  mercies  of  the  wilder- 
ness. At  such  seasons  we  must  not 
"  appear  before  God  empty,"  we  must 
give  Him  not  only  "  the  salves  of  our 
lips,"  but  some  substantial  acknow- 
ledgment of  His  goodness  towards  us. 
{Com.  for  English  Headers). 

Not  empty.  1.  An  offering  to  be 
brought.  2.  An  offering  for  each  indi- 
vidual. 3.  An  offering  according  to 
the  ability  of  each.  4.  An  offering  to 
the  Lord  (a)  as  an  acknowledgment  of 
His  mercy,  {b)  as  an  expression  of 
gratitude.  Gifts  are  the  natural  re- 
sults of  gratitude  and  joy.  "  Bring 
an  offering  and  come  into  His  courts  " 
(Ps.  cxlv.'8). 


EOMILETIO  COMMENTARY :    DEUTERONOMY. 


The  Administration  of  Justice. —  Verses  18-20. 

These  words  with  the  four  next  chapters  give  certain  directions  for  the 
administration  of  justice.  While  Moses  lived,  he  himself  specially  taught  of 
God,  was  sufficient.  But  the  people  were  soon  to  be  scattered  in  the  laud  and 
would  no  longer  be  encamped  together,  hence  regular  and  permanent  provision 
must  be  made  for  future  order  in  civil  and  social  government. 

I.  Right  men  must  be  chosen.  The  nation  must  select  its  own  judges  and 
officers,  secretaries  and  advisers  of  judges,  and  every  place  was  now  to  have  its 
own  administration.  Imperfect  sinful  men  were  to  be  entrusted  with  solemn 
duty,  to  represent  God  and  train  up  a  nation  in  righteousness  and  truth. 

II.  These  men  must  judge  with  impartial  spirit.  God  seeks  to  implant 
right  principles  and  cultivate  right  dispositions  in  men.  Good  laws  must  be 
rightly  administered.  Corruption  and  tyranny  must  disgrace  no  community, 
ruler,  or  subject.  1.  No  injustice.  "  They  shall  judge  the  people 
with  just  judgment."  2.  No  perversion  of  judgment.  "  Thou  shalt  not  wrest 
judgment"  (verse  19)  in  social,  civil,  or  religious  matters.  3.  No  partiality. 
"  Thou  shalt  not  respect  persons,"  rich  or  poor.  "  Hear  the  small  as  well  as 
the  great,  be  not  afraid  of  the  face  of  man  for  the  judgment  is  God's" 
(Deut.  i.  16,  17).  4.  No  bribery.  "  Neither  take  a  gift."  Pure  justice  was 
not  often  administered.  Corruption  was  prevalent  in  Hebrew,  as  well  as 
Oriental  judges,  was  one  of  the  crying  evils  which  provoked  God's  anger 
against  his  people  and  led  first  to  the  Babylonian  captivity,  and  afterwards 
to  the  Eoman  conquest.  5.  Nothing  but  right.  "  That  which  is  altogether 
just  shalt  thou  follow,"  literally  justice,  justice  ;  "  the  repetition  for  the  sake 
of  emphasis  and  solemnity.  God  is  just,  and  at  the  great  day  will  give  to 
everyone  his  due.  He  should  therefore  rule  and  stay  in  fear  of  Him." 
"  Wherefore  now  let  the  fear  of  the  Lord  be  upon  you  ;  take  heed  and  do 
it :  for  there  is  no  iniquity  with  the  Lord  our  God,  nor  respect  of  persons,  nor 
taking  of  gifts  "  (2  Chr.  xix.  5-7). 

"  Mercy  more  becomes  a  magistrate 
Than  the  vindictive  wrath  which  men  call  justice  ! " — Longfellow. 

III.  The  blessings  which  follow  justice  rightly  administered.  Right 
performance  of  duty  always  brings  pleasure  and  reward.  1.  Life  is  relieved. 
Evils  are  prevalent  enough,  without  increasing  them  by  official  injustice.  The 
purpose  of  government  is  to  remove  unjust  burdens,  to  encourage  progress,  and 
reconcile  all  classes.  "  Government  is  a  contrivance  of  human  wisdom  to 
provide  for  human  wants  "  says  Burke.  "That  thou  mayest  live."  2.  Inheritance 
is  secured.  Strife  and  emnity,  robbery  and  injustice,  create  disorder  and 
endanger  life  and  property.  Righteous  laws  duly  administered  bring  peace  to 
to  the  city,  give  security  to  the  throne,  and  stability  to  the  state.  "  Liherit 
the  land  which  the  Lord  thy  God  giveth  thee."  3.  Society  is  improved.  When 
vice  is  unchecked  and  virtue  neglected,  when  judgment  is  perverted  and 
authority  set  at  nought,  there  can  be  no  improvement  and  progress  in  society. 
Wealth  does  not  christianise,  change  does  not  ameliorate  society.  Laws  must 
command  good  and  forbid  evil,  punish  transgression  and  reward  obedience. 
"  The  function  of  a  government,"  says  Gladstone,  "  is  to  make  it  easy  for  people 
to  do  good,  and  difficult  for  them  to  do  evil."  "  For  rulers  are  not  a  terror  to 
good  works,  but  to  the  evil "  (Rom.  xiii.  3). 

243 


nOMILETIC  COMMENTARY:   DEUTERONOMY. 


Idolatry  Forbidden. —  Verses  21,  22. 

In  giving  practical  directions  for  the  administration  of  justice,  Moses  begins  by 
denouncing  idotatry,  which  is  rebeUion  against  supreme  power.  They  are  neither 
to  plant  groves,  nor  set  up  pillars  in  the  worship  of  God, 

I.  Idolatry  is  enticing.  This  on  many  accounts.  1.  "^y  \t&  prevalence.  In 
some  form  or  other  it  is  the  most  popular  religion  in  the  world.  Men  bow  down 
to  the  idols  of  luxury,  ambition,  pleasure  and  avarice.  "  For  all  people  will 
walk  every  one  in  the  name  of  his  god  "  (Mic.  iv.  5).  2.  By  its  use.  We 
naturally  forsake  God  and  cling  to  sin.  Evil  inclination  leads  to  wrong  choice, 
and  men  chose  darkness  rather  than  light. 

II.  Idolatry  is  treason  against  God.  God  is  the  sum  of  all  moral  qualities, 
the  proprietor  of  all  resources,  and  the  giver  of  all  existences.  What  more 
rational  than  to  worship  Him  ?  We  are  bound,  obligated  to  love  Him.  Nothing 
belies  God,  nor  degrades  man  like  the  worship  of  images  and  statues.  This  is 
treason  against  heaven,  the  firstborn  of  all  folly,  the  total  of  all  absurdities. 
"  An  idol  is  nothing." 

III.  Idolatry  must  be  utterly  forsaken.  We  must  neither  join  the  worship- 
pers nor  sanction  the  worship.  Plant  no  grove  of  trees,  for  truth  loves  light  and 
reproves  dark.  Set  up  no  image  by  hands  or  in  imagination.  We  must  not 
enquire  for  idols,  transfer  our  affections  to  them,  nor  address  our  prayers  to 
them.  God's  people  are  forbidden  to  examine  or  look  at  them.  "  Turn  ye  not 
(face  not)  unto  idols,  nor  make  to  yourselves  molton  gods.  I  am  the  Lord  your 
God."    (Lev.  xix.  4.) 

EOMILETIO  HINTS  AND  SUGGESTIONS. 

Vers.  18-20.     Judges  and  Justice,  city  and  town.    Amid  the  homes  and 

1.  The  supremacy  of  justice  and  right  daily  affairs  of  men  right  and  autho- 
outweighed  all  personal  considerations,  rity  must  be  obeyed.  Earthly  courts 
all  private  pleasures  and  friendships,  must  be  a  type  of  heavenly  ;  human 
Right  must  be  upheld  and  honoured,  tribunals  remind  us  of  the  power  and 

2.  The  method  of  upholding  justice,  jurisdiction    of    Him    against    whom 
By    imperfect    men,    chosen    by   the  "the  gates  of  hell  shall  not  prevail." 
people,  acting  with  impartial  spirit  and 

representing  God.      "  Ye  shall  be  as  Vers.   21-22.       Idolatry.      1.    Its 

gods."     3.  The  places  in  which  justice  various    forms.      Idolatry    previously 

was  upheld.     "In  all  thy  gates."     The  forbidden;   but  law  repeated  against 

places  of  public  resort  where  courts  particular  forms  and  places.     2.  The 

were   held   and    business    transacted,  people's  proneness  to  it.    3.  The  divine 

The  Ottoman  Porte  derives  its  name  prohibition.     No  intermixture  of  wor- 

(Forta)  from  this  custom  of  adminis-  ship,  no  tampering  with  danger.  Entire 

tration.  The  word  here  means  in  every  avoidance. 


ILLUSTRATIONS  ON  CHAPTER.  XVI. 

Vers.   1-4.      Bememher.      A  good  doting  with  age,  have  forgotten   the 

memory  is  the  best  monument.  Others  names    of   their    founders.  —  Fuller. 

are  subject  to  casualty  or  time ;  and  The  memory  of  past  labours  is  very 

we  know  that  the  pyramids  themselves,  sweet. — Cicero. 
244 


EOMILETIO  COMMENTARY:  DEUTERONOMY. 


CHAP,  xvr. 


Vers.  4-8.  The  'place.  Public 
worship  is  the  nearest  resemblance  of 
heaven. — Clarlcson. 

Vers.  11-14.  If  men  lived  like  men 
their  houses  would  be  temples  — 
temples  which  we  should  hardly  dare  to 
inquire,  and  in  which  it  would  make 
us  holy  to  be  permitted  to  live 
{Buskin). — Jot/. 

All  who  joy  would  win 

Must  share  it — Happiness  was  born  a  twin. 

Vers.  9,  13,  16.  Feasts.  Festivals, 
when  duly  observed,  attach  men  to  the 
civil  and  religious  institutions  of  their 
country  :  it  is  an  evil  therefore  when 
they  fall  into  disuse.  For  the  same 
reason  the  loss  of  local  observances  is 
to  be  regretted  :  who  is  there  that 
does  not  remember  their  effect  upon 
himself  in  early  life.  {Soutkey.)  Those 
are  the  rarest  feasts  wliich  are  graced 
with  the  most  royal  guests. — W.tSecJcer. 

Vers.  18-20.  Judge.  Sir  Mt.  Hale 
was  very  exact  and  impartial  in  the 
administration  of  justice.  He  would 
never  receive  any  private  addresses  or 
recommendation  from  the  highest 
persons.  One  of  the  first  peers  of 
England     once     called     upon     him 


privately,  to  acquaint  him  with  a  suit 
in  law  to  be  tried  before  him,  that  he 
might  better  understand  it  in  open 
court.  Sir  Mt.  stopped  him  and  told  him 
that  he  never  received  information  of 
causes,  but  where  both  parties  might 
be  heard  alike.  The  nobleman  went 
away,  complained  to  the  king  and 
declared  it  a  rudeness  that  could  not 
be  endured.  His  Majesty  bade  him 
to  content  himself  that  he  was 
no  worse  used,  and  said  "  He  verily 
believed  he  would  have  used  himself 
no  better  if  he  had  gone  to  solicit  him 
in  any  of  his  own  causes." — BucJc. 

Vers.  21-22.  Image.  Idolatry  has 
its  origin  in  the  human  heart.  Men 
love  sin  and  do  not  want  to  be  reproved 
for  it ;  therefore  they  form  themselves 
a  god  that  will  not  reprove  them. 
(J.  H.  Evans.)  All  the  princes  of  the 
earth  have  not  had  so  many  subjects 
betrayed  and  made  traitors  by  their 
enemies  as  God  hath  lost  souls  by  the 
means  of  images.  Christ  saith  not, 
"  Go  preach  unto  the  people  by 
images,"  but  "  Go  into  all  the  world 
and  preach  the  gospel." — Bp.  Hooper. 

"  Yet  man,  this  glorious  creature,  can  debase 
His  spirit  down  to  worship  wood  and  stone, 
And  hold  the  very  beasts  which  bear  his  yoke, 
And  tremble  at  his  eye  for  sacred  things. 

Landon, 


CHAPTER  XVII. 


Cbitical  Remarks. — Israel  not  only  had  tendency  to  idolatry,  but  inclination  to  offer  animals 
with  faults  and  to  transgress  the  laws  of  worsliip.     Blemishes  named  in  Lev.  xxii. 

Vers.  2-7.  Idolaters  slain.  Done  wicJcedness,  lit.  <Ae  wickedness,  the  special  sin  denounced. 
Facts  were  to  be  enquired  into,  the  charge  substantiated.  Two  witnessses  were  needful  (Num. 
XXV.  30)  to  condemn.  Thy  gates,  where  judicial  proceedings  took  place  (cf.  Neh.  viii  1-3  ;  Job 
xxix.  7).  "  The  sentence  executed  outside  the  town,  as  it  had  been  outside  the  camp  in  the 
wilderness  (Lev.  xxiv.  14  ;  Num.  xv,  36),  to  indicate  the  exclusion  of  the  criminal  from  the 
congregation,  and  from  fellowship  with  God  " — put  away,  lit.  consume,  set  fire  to,  destroy  by 
burning ;  hence  to  root  out,  remove,  annihilate, 

Vers.  8-13.  The  Higher  Judicial  Court  at  the  Sanctuary.  Too  hard.  Ver.  8.  The  transition  is 
obvious  for  enactments  of  capital  crimes  to  obscure  and  difficult  cases  ;  cases  like  that  brought 
before  Moses  (Ex.  xviii.  23-27).  "  In  future  judges  of  the  different  towns  were  to  bring  all  cases 
which  they  were  unable  to  decide,  before  the  priests,  the  Levites  and  the  judge  that  shall  be  in 
those  days."  Ver.  9.  "The  judge  would  no  doubt  be  a  layman,  and  thus  the  court  would  contain 
both  an  ecclesiastical  and  civil  element."  (Speak.  Com.)  Ver.  10.  This  superior  court  was  not 
a  court  of  appeal  to  adjudicate  on  verdicts  given  by  another  court.     Its  decisions  were  final  and 

245 


CHAP.  xvn.  EOMILETIC  COMMENTARY:  DEUTERONOMY. 


authoritative  ;  founded  on  law — the  suitors  must  obey  them  as  the  voice  of  Jehovah.  Ver.  12. 
Do  jtrcsumptuously.  If  a  person  was  refractory  and  disobedient  he  would  be  put  to  death  as  a 
rebel  against  God. 

Vers.  14-20.  The  choice  and  duties  of  a  king.  The  choice  of  a  king  is  not  like  that  of  judges 
and  ofiicers  (xvi.),  enjoined,  but  simply  permitted.  The  reason  is  obvious.  Provision  for  due 
administration  of  justice  is  essential ;  that  justice  should  be  dispensed  through  monarchial  forma 
is  not  so  ;  and  is  accordingly  only  recognised  as  an  arrangement,  which  might  probably  result 
on  the  settlement  and  consolidation  of  the  people  in  Canaan.    {Speak.  Corn.) 

Vers.  16-20.  Three  rules  given  for  the  guidance.of  the  king.  He  was  not  to  keep  many  horses^ 
and  thus  lead  back  the  people  to  Egypt,  from  which  God  had  delivered  them.  He  must  trust 
in  God,  not  in  warlike  preparations.  Ver.  17.  Nor  to  have  many  wives,  lest  his  heart  should  be 
turned  from  God.  Lastly,  he  must  not  accumulate  a  vast  treasure,  by  engaging  in  foreign 
commerce.  Solomon  transgressed  this  rule  (2  Chron.  i.  15),  and  was  imitated  by  Uzziah 
(2  Chron.  xxvi.  2).  Ver.  18.  Instead  of  minding  earthly  things  he  must  meditate  in  the  laio  ; 
copy  it  himself  or  have  a  copy  written  for  him  ;  daily  consult  it,  to  keep  him  from  pride  and 
error  ;  to  prolong  his  own  life  and  secure  the  crown  to  his  posterity. 


Blemished  Sacrifices. —  Verse  1. 

Sacrifices  are  of  divine  origin,  and  God  alone  can  specify  what  kind  will  be 
acceptable  to  him.  Animals  perfect  and  uninjured  were  always  to  be  offered 
(Ex.  xii.  5  ;  Lev.  i.  3). 

I.  God  requires  perfect  sacrfiices.  "  No  blemish."  There  must  be  no  flaw 
in  character,  obedience,  and  life.  No  hypocrisy  in  worship  and  profession. 
Nothing  ill-favoured  and  unsightly.  Our  sacrifices  must  befit  the  sacred 
purpose  for  which  they  are  offered,  and  be  the  symbol  of  the  moral  integrity  of 
those  who  offer  them.  "  Whatsoever  hath  a  blemish,  that  shall  ye  not  offer  : 
for  it  shall  not  be  acceptable  for  you." 

II.  Men  ofiFer  imperfect  sacrifices.  Many  things  are  withheld  which  God 
demands,  and  things  which  are  offered  are  lame  and  blind.  They  are  blemished, 
defective  in  spirit  and  measure.  We  keep  back  part  of  our  time  and  the  best 
of  our  service.  They  are  tainted  with  worldly  influence,  half-heartedness, 
selfishness,  and  reluctance.     "  Should  I  accept  this  at  your  hand  ?  " 

III.  How  then  can  our  sacrifices  be  acceptable  to  God?  Not  through  our 
merits,  but  "  the  precious  blood  of  Christ,  as  of  a  lamb  without  blemish  and 
without  spot."  In  ancient  time  animals  were  not  accepted  so  much  on  account 
of  their  perfect,  physical  organisation,  or  intrinsic  excellence,  as  their  typical 
value.  They  were  selected  and  offered  on  behalf  of  the  guilty.  When  offered 
in  penitence  and  faitii  they  were  received.  If  we  come  in  rectitude  of  heart, 
God  will  pardon  and  bless.  "How  much  more  shall  the  blood  of  Christ,  who 
through  the  Eternal  Spirit  offered  himself  without  spot  to  God,  purge  your 
conscience  from  dead  works,  to  serve  the  living  God  ? " 

The  Detection  and  Punishment  of  Guilt. —  Verses  2-7. 

The  duties  of  magistrates  are  again  enjoined,  and  special  forms  legalised  to 
detect  and  punish  idolaters. 

I.  The  detection  of  guilt.  Actions  speak  louder  than  words.  If  a  man  or 
woman  served  other  gods  it  would  be  known  and  talked  about.  But  crime 
was  discovered,  1.  Not  by  mere  report.  "It  be  told  thee."  Reports  do 
mischief,  and  must  be  sifted  before  circulated.  They  were  not  to  act  on 
hearsay,  or  under  prejudice  and  excitement,  2.  Honest  enquiry  was  made. 
246 


EOMILETIC  COMMENTARY:   DEUTERONOMY.  chap.  xvii. 


"Inquired  diligently."  Flying  rumours  were  judicially  examined.  Diligent 
search  might  substantiate  the  report.  If  not,  a  salutary  dread  would  impress 
the  people.  3.  The  offence  proved  hy  competent  witnesses.  Not  by  the 
testimony  of  one,  but  of  two  or  three  witnesses  was  the  guilty  punished 
(verse  6).  This  was  a  safeguard  against  a  hasty  and  unjust  verdict.  "  In  the 
mouth  of  two  or  three  witnesses  shall  every  word  be  established  "  (2  Cor.  xiii.  1). 

II.  The  punishment  of  the  guilty.  "  He  that  is  worthy  of  death  be  put  to 
death "  (verse  6).  1.  The  witnesses  must  lead  (verse  7).  This  would  check 
false  witness,  and  ensure  truthfulness  and  sincerity.  It  would  be  a  public 
avowal  of  their  testimony,  and  a  proof  that  the  sin  had  met  its  due  punish- 
ment. 2.  The  punishment  was  inflicted  openly.  "  At  the  gates."  Condemned 
criminals  were  executed  outside  the  walls,  and  thus  put  to  greater  shame  as  a 
warning  to  others.  This  was  a  type  of  the  rejection  of  Jesus,  who  suffered 
without  the  camp,  and  bore  our  reproach  (Heb.  xiii.  12.)  3.  All  the  people 
took  part.  The  hands  of  the  witness  first,  and  then  the  people  (verse  7).  All 
are  interested  in  checking  crime,  and  all  must  be  purified  when  it  is  detected. 
God  will  have  no  rival.  Idolatary  of  every  degree  and  description  is  a  capital 
crime,  and  death  is  decreed  as  its  penalty.  We  must  detest  it,  uproot  it  in  our 
hearts  and  customs.     "  So  thou  shalt  put  the  evil  away  from  among  you." 

Idolatry,  a  Grievous  Sin. 

I.  It  is  offensive  to  God.  "  The  wickedness  in  the  sight  of  the  Lord." 
1.  A  violation  of  His  covenant.  "  In  transgressing  His  covenant  "  (verse  2). 
Concealed  or  open,  cultured  or  gross  in  form,  it  robbed  God  of  His  due.  "  It 
was  spiritual  adultery  which  breaks  the  marriage  bond,"  says  Henry.  It 
rendered  void  the  covenant,  and  therefore  forfeited  all  its  blessings.  2.  A 
defeating  of  His  purpose.  Israel  was  chosen  to  be  a  holy  people  and  to  preserve 
purity  of  worship,  but  idolatry  defeated  this  object. 

II.  It  is  injurious  to  society.  "  Abomination  wrought  in  Israel "  (verse  4)- 
It  extinguishes  the  light  and  impaires  the  moral  sensibilities  of  the  nation.  It 
breaks  the  moral  bonds  and  creates  debasing  habits  in  society.  It  is  the  spring 
of  possest  immorality.  An  act  of  treason  and  rebellion  against  the  majesty  of 
Heaven. 

EOMILETIC  HINTS  AND  SUGGESTIONS. 

Vers.  4,  5.  Precautions  in  search  of  God  required  that  the  charge  should 

the  truth.     Told  thee  ])viya,te\y,Sind  in  he  substantiated  by  most  unequivocal 

confidence ;    thou  hast  heard    of    it,  facts,  and  most   competent  witnesses, 

therefore   notorious,  a  public  scandal  Hence  all  the  precautions  mentioned 

and  likely  to  be  true  ;  enquired  dili-  must  be  carefully  used,  to  arrive  at  so 

gently,  sought]  to  find  out  the  truth,  affecting,    and    so   awful    a    truth. — 

by  careful  examination  of  persons  and  (Ad.  Clarke.) 
circumstances  :   behold  it  is  true,  not 

founded  on  vague  rumour  or  malice ;         The   Sacredness    of  Human    Life, 

the  thing  certain, '^xo\edi\)j\hQc\e3iXQ&i  1.     A  man    thought    innocent   until 

evidence ;  then  bring  forth  the  man"  proved    guilty.     2.     A   fair    trial    to 

etc.  (verse  5).     The  charge  of  idolatry  establish  the  guilt.     3.     The  method 

was  the  most  solemn  and  awful  that  of  punishing   guilt  a  wise   procedure, 

could  be  brought  against  an  Israelite,  (a)    Interesting     the     people    in    its 

because  it  affected  his  life ;  therefore,  detection  and  punishment.    (6)  Secur- 

247 


CHAP.  5VII.  HOMILETIC  COMMENTARY:   DEUTERONOMY. 


ing  moral  certainty  in  truthful  verdict,  many  whose  tongue  is  so  slippery,  not 

(c)  Economy  in  judicial  administration,  to   say  good  for  nothing,  that  they 

would  boldly  strangle  a  man  with  their 

Witnesses    inflicting    punishment,  words,  when  they  would  not  dare  to 

1.  To  deter  from  rash  accusation.     2.  touch  him  with  one  of  their  fingers. 

To  check  the  evil  thus  punished.     "  A  It  was  the  best  remedy,  therefore,  that 

rule  which  would  naturally  lead  to  the  could   be    tried   for   restraining  such 

supposition  that  no  man  would  come  levity,  to  refuse  to  admit  the  testimony 

forward  as  a  witness  without  the  fullest  of   any  man  who    was   not  ready  to 

certainty  or  the  greatest  depravity."  execute  judgment  with  his  own  hand. 

{Keil).     He  assigned  this  part  to  the  — {Calvin.) 
witnesses,  chiefly  because  there  are  so 

Decision  of  Contkoversies. —  Verses  %-l^. 

In  all  evil  and  criminal  cases  where  doubts  and  difficulties  were  involved, 
local  magistrates  were  to  submit  them  to  the  supreme  council  for  final  decision. 
From  this  decision  there  must  be  no  swerving  right  or  left. 

I.  Human  interests  often  perplex,  "  A  matter  too  hard  for  thee  in  judg- 
ment.'' Cases  were  often  complicated  and  obscure,  too  hard  for  inferior  judges 
to  decide.  1.  They  spring  iqj  in  small  circles,  "  within  thy  gates  "  (ver.  8). 
In  towns  and  villages  difficult  questions  have  to  be  considered — poor  laws, 
sanitary  measures,  and  bitter  cries  in  many  forms.  Often  the  smaller  the  circle 
the  more  perplexing  the  problem.  2.  They  relate  to  civil  matters.  Cases  of 
murder  or  death,  accidentally  or  wilfully,  "  between  blood  and  blood "  con- 
tending parties  in  law  suits,  "  between  plea  and  plea."  Actions  of  assault  or 
bodily  injury,  "  between  stroke  and  stroke."  Society  is  not  perfect.  Men  are 
selfish,  cruel  and  disobedient.  The  wisest  rules  are  often  unable  to  solve 
the  controversy  within  the  gates.  "  That  which  is  crooked  cannot  be  made 
straight." 

II.  The  court  of  appeal  to  settle  these  interests.  Courts  of  judgment  were 
in  every  city  fxvi.  18),  empowered  to  determine  cases  of  the  crown  and  of  the 
people.  _  1.  Composed  of  appointed  officers.  "  Thou  shalt  come  unto  the  priests, 
theLevites,  and  unto  the  judge.  Representatives  of  God  in  every  department 
of  life  must  be  expounders  of  law  and  examples  of  justice.  2.  Assembled  in  one 
place.  "Get  thee  up  into  the  place  which  the  Lord  thy  God  shall  choose" 
(ver.  8).  The  sittings  were  held  near  the  sanctuary,  that  in  great  emergencies 
tlie  high  priest  might  consult  the  Urim  (Num.  xxvii.  21).  The  house  of  God  is 
the  place  of  righteousness  and  the  seat  of  learning.  We  must  come  not  only  to 
meditate  and  praise,  but  to  "  enquire  "  from  His  servants  and  word.  "  Ask 
now  the  priests  concerning  the  law." 

III.  The  importance  of  the  decision  given  hy  this  court.  This  was  the 
highest  judicial  authority  and  its  decisions  were  most  important.  1.  They  were 
legally  right.  "They  shall  show  thee  the  sentence  of  judgment  "  (ver.  9).  In 
harmony  with  the  will  of  God  and  the  interests  of  the  suitors.  Not  the  result 
of  worldly  wisdom  but  of  divine  teaching.  2.  They  ivere  binding  in  authority. 
No  appeal  from  this  judgment.  It  was  was  the  law  of  God,  not  the  enactment 
of  men,  a.  Obedience  was  enforced.  "Thou  shalt  do."  We  must  receive  the 
truth,  not  as  the  word  of  man,  but  the  word  of  God.  b.  Disobedience  was 
X>unished.  The  man  that  would  not  hearken  but  acted  presumptuously  must 
die.  Eesistance  was  rebellion,  which  was  severely  rebuked,  condemned  and 
punished.     It  was  "  striving  with  the  priest  "  (Hos.  iv.  4)  and  contending  with 

248 


HOMILETIO  COMMENTARY:   DEUTERONOMY.  chap.  xvii. 


God.  "  What  shall  be  the  end  of  them  that  obey  not  the  gospel  of  God  ?  " 
3.  They  were  benevolent  in  their  aim.  "  That  the  people  might  hear  and  fear 
and  do  no  more  presumptuously  "  (ver.  13).  To  check  evil,  keep  humble,  and 
promote  order  and  righteousness.      "  For  the  punishment  of  evil  doers  and  the 


praise  of  them  that  do  well." 


Society's  Welfabe  Promoted. 

Mankind  are  associated  together  for  something  more  than  to  eat,  sleep,  and 
secure  protection.  They  co-exist  for  mutual  intercourse,  mutual  help  and  the 
advancement  of  present  and  eternal  good.     This  is  accomplished — 

I.  By  legal  tribunals.  Since  society  is  not  human  in  its  origin,  conven- 
tional in  its  principals,  and  accidental  in  its  destination,  its  institutions  must 
harmonise  with  its  character  and  aim.  Government  is  needful  to  its  existence 
and  welfare.  Courts  of  justice  are  tribunals  to  defend  right,  truth,  and  liberty. 
God  who  lays  upon  mankind  the  necessity  of  appointing  rulers,  has  laid  upon 
rulers  the  necessity  of  rewarding  good  and  punishing  evil.  Resistance  tends  to 
weaken  government  and  create  disorder.  "  Let  every  good  soul  be  subject  unto 
the  higher  powers.  For  there  is  no  power  but  of  God  :  the  powers  that  be  are 
ordained  (ordered)  of  God." 

II.  By  the  co-operatioii  of  all  its  functions.  We  have  different  classes, 
different  ranks  and  various  interests  among  men.  But  in  politital,  ecclesiastical 
and  civil  matters,  the  good  of  the  whole  should  be  consulted.  Priests  and 
ministers  of  religion  may  enlighten  the  public  conscience  and  expound  the 
law.  Judges  and  magistrates  may  administer  that  law  "  for  the  punishment  of 
evil  doers  and  for  the  praise  of  them  that  do  well."  There  should  be  no  invasion 
of  rights  and  no  alienation  of  ranks  ;  no  miscarriage  of  justice  and  no  schism  in 
the  body."  There  are  many  departments  with  one  interest  and  end  ;  "  diversi- 
ties of  operation  with  the  same  spirit." 

Heaven  forming  each  on  other  to  depend 

A  master,  or  a  servant,  or  a  friend, 

Bids  each  on  other  for  assistance  call, 

Till  one  man's  weakness  grows  the  strength  of  all. 

III.  By  upholding  the  authority  of  God's  Word.  "  The  law "  must  be 
honoured  and  upheld.  This  is  the  only  guarantee  of  order,  prosperity  and 
morality.  It  should  be  the  ruling  principle  of  kings,  parliaments,  and  people. 
It  should  regulate  the  counsels  of  statesmen  and  the  maxims  of  lawyers  ;  reign 
in  the  country  and  the  colonies,  in  the  cottage  and  the  court.  This  is  the 
sweet  ground  on  which  a  nation's  prosperity  can  rest  and  rise  to  the  highest 
pitch.  Institutions  and  enterprises,  thrones  and  empires  that  disregard  the 
word  of  God  will  fall,  and  great  will  be  their  fall.  When  the  law  of  God  is  ex- 
alted "  there  will  be  security  of  thy  times,  riches  of  salvation,  of  wisdom  and 
knowledge.     Fear  of  Jehovah  is  then  the  treasure  of  Judah  "  (Isa.  xxxiii.  6). 


HOMILETIO  BINTS  AND  SUGGESTIONS. 

Vers.  8-13.  There  is  a  misconception  to  go  to  a  judge,  the  priest  to  get  his 
of  this  passage.  The  argument  built  opinion  and  his  decision,  and  if  you 
upon  it  by  the  most  able  Romish  will  not  accept  it,  that  then  you  are  to 
controversialists  is,  that  here  plainly  be  anathematized  and  expelled.  But 
the  Bible  is  not  enough  ;  that  you  are     just  mark  a  few  distinctions  overlooked 

249 


CHAP.  xvir.  HOMILETIC  COMMENTARY:   DEUTERONOMY. 


in  such  a  statement.    First,  it  is  not  only,  but  to  a  layman  as  well. — {Dr. 

to  hear  a  controversy  about  doctrine,  Cumming.) 

but  a  controversy  about  blood,  and  plea,  Vers.  9,  10. — Duties  of  priests  to 

and  stroke, — civil  matters.     Secondly,  expound  the  law,  of  judges  to  admin- 

wheu  there  is  a  controversy,  it  is  not  ister  it,  and  of  the  people  to  ascertain 

the  high  priest  that  is  to  decide  it ;  but  it.    "  The  law  shall  not  perish  from  the 

it  is  the  priest  or  the  Levite — a  layman  priest,  nor  counsel  from  the  wise,  nor 

— or  the  judge — a  layman  also.   There-  the  word  from  the  prophet." 

fore  if  they  will  quote  this  passage  as  a  Vers.   12,  13.     Presumptuous  sins. 

precedent  for  Papal  infallibility,   de-  1.  Resistance  to  priests  when  dissatisfied 

ciding  doctrinal  discussions  and  expel-  with  interpretation  of  law.     2.  Resis- 

ling  them  that  will  not  submit  to  it,  they  tance  to  judges  when  discontented  with 

ought  to  quote  fully ;  and  if  they  quote  sentence   or    decisions    given.      Such 

fully,  they  will  see  it  is  not  controversy  refractory  conduct  worthy    of  death, 

about  doctrine,  but  about  civil  matters  ;  "Presumptuous    are    they   and    self- 

and   next,    that    the    controversy    is  willed."     "  Keep  back  thy  servant  from 

to  be  appealed  not  to  an  ecclesiastic  presumptuous  sin." 

The  Choice  and  Duty  of  a  King. —  Verses  14-20. 

If  Israel  should  wish  for  a  king  when  they  possessed  the  land,  God  gave  per- 
mission to  choose  one  under  His  direction.  "  The  appointment  of  a  king  is  not 
commanded,  like  the  institution  of  judges  (chap.  xvi.  18),  because  Israel  could 
exist  under  the  government  of  Jehovah  without  an  earthly  king ;  it  is  simply 
permitted,  in  case  the  need  should  arise  for  a  regal  government."     {Keil.) 

I.  The  choice  of  a  king^.  Moses  foresaw  the  nation's  wish  to  have  a  king, 
and  is  taught  to  legislate  for  his  choice  and  conduct  {cf.  1  Sam.  viii.  10-12). 
1.  According  to  Divine  arrangement.  "Set  him  king  over  thee,  whom  the 
Lord  thy  God  shall  choose."  The  people  might  select,  but  subject  somehow  to 
Divine  approval.  Kings  are  God's  vice-regents,  and  He  nominates  when  nations 
elect  them.  God's  will  should  direct  and  determine  our  choice.  The  people 
are  reproved  for  acting  in  forgetfulness.  "  They  have  set  up  kings,  but  not  by 
me"  (Hos.  viii.  4).  2.  Not  from  a  strange  nation.  "  Not  a  stranger  over  thee 
which  is  not  thy  brother."  Kings  must  own  their  kinship  to  the  people  and  act 
as  brothers,  not  as  Eastern  despots  nor  royal  castes.  A  gentile  head  for  a  Jewish 
nation  would  be  strange,  might  defeat  tlie  end  in  view  in  separating  that  nation 
from  others,  and  introduce  strange  customs  and  foreign  alliances. 

II.  The  duties  of  the  king.  These  are  specified.  I.  Negatively,  (a)  He 
is  not  to  depend  upon  horses.  "Not  multiply  horses "  (verse  16).  His  trust 
must  not  be  in  "horses  and  chariots"  and  warlike  preparations,  but  in  the 
living  God.  Egypt  furnished  Canaan  with  horses  (1  Kings  x.  28,  29),  and  they 
might  be  endangered  by  alliance,  and  tainted  by  idolatry.  "  Woe  to  them 
that  go  down  to  Egypt  for  help,  and  stay  on  horses  "  etc.  (Is.  xxxi.  1).  {b)  Not 
to  be  seduced  by  many  wives.  "  Neither  shall  he  multiply  wives  to  himself." 
No  harem  must  be  kept  to  gratify  the  love  of  pleasure.  His  heart  must  not 
be  turned  away  from  business  and  works  of  piety.  "  When  Solomon  was  old 
his  wives  turned  away  his  heart  after  other  gods  "  (1  Kings  xi.  1-4).  (c)  Not 
to  accumulate  riches.  "  Neither  shall  he  greatly  mulitiply  to  himself  silver 
and  gold."  Desire  for  wealth  might  lead  to  oppression  and  injustice.  Riches 
produce  pride,  and  we  are  not  "  to  trust  in  uncertain  riches."  2.  Positively, 
(a)  He  must  copy  the  law,  or  some  qualified  scribe  must  copy  it  for  him.  This 
would  inure  himself  to  labour  and  study,  enlighten  and  impress  his  mind. 
The  Word  of  God  must  not  only  be  written  on  parchment,  but  imprinted  on 

250 


nOMILETIQ  COMMENTARY:  DEUTERONOMY. 


CHAP.  XVII. 


the  mind  and  heart,  {h)  He  must  read  it  when  copied.  "He  shall  read 
therein."  It  is  not  enough  to  have  the  Bible  in  the  cabinet,  or  in  the  drawer  ; 
we  must  read  it.  Read  it  daily,  read  it  all  through  life  as  our  guide  and 
companion.  Alexander  valued  Homer  most  highly  and  Scipio  Africanus  would 
scarcely  allow  Xenophon's  Cyclopsedia  to  be  put  out  of  sight.  The  king  of 
Israel  was  to  study  God's  word,  and  meditate  therein  day  and  night. 

Earthly  Kings  under  the  Power  of  the  Heavenly  King. 

I.  In  the  method  of  their  election.  None  chosen  without  God's  permission, 
or  if  chosen,  elected  without  His  providence.  "  The  Most  High  ruleth  in  the 
kingdom  of  men,  and  giveth  it  to  whomsoever  He  will "  (Dan.  iv.  32  ;  v.  21). 

II.  In  the  laws  by  which  they  govern.  Good  laws  are  made  by  good  men, 
and  good  men  are  the  gift  of  God.  Bad  laws  are  often  overruled  for  the  good 
of  men.  "  Of  law,"  says  Hooker,  "  these  can  be  no  less  acknowledged  than 
that  her  seat  is  the  bosom  of  God — her  voice  the  harmony  of  the  world." 

III.  In  the  duration  of  their  reign — God  can  lengthen  or  shorten  their  days. 
He  puts  down  one  and  sets  up  another.  "  He  changeth  the  times  and  the 
seasons  :  He  removeth  kings  and  setteth  up  kings  "  (Dan.  ii.  21). 


EOMILETIG   HINTS   AND   SUGGESTIONS. 


Ver.  14.  Anticipated  provisions. 
Regal  government  not  enjoined,  almost 
discountenanced  and  forbidden,  but 
future  provision  made  and  rules  of 
conduct  given.  So  in  Christian  history 
and  Christian  life. 

Ver.  16.  Horses.  As  horses  appear 
to  have  been  generally  furnished  by 
Egypt,  God  prohibits  these.  1.  Lest 
these  should  be  such  commerce  with 
Egypt  as  might  lead  to  idolatry.  2.  Lest 
the  people  might  depend  upon  a  well 
appointed  cavalry  as  a  means  of  secu- 
rity and  so  cease  trusting  in  the 
strength  and  protection  of  God.  And 
3.  That  they  might  not  be  tempted  to 
extend  their  dominion  by  means  of 
cavalry  and  so  get  scattered  among  the 
surrounding  idolatrous  nations,  and 
thus  cease  in  process  of  time  to  be  that 
distinct  and  separate  people  which  God 
intended  they  should  be  ;  and  without 
which  the  prophecies  relative  to  the 
Messiah,  could  not  be  known  to  have 
the  due  and  full  accomplishment. — 
A.  Clarke. 

Ver.  18.  Write  a  copy.  1.  A 
standard  of  reference.      Probably  an 


autograph  kept  in  the  tabernacle  by 
the  priests.  2.  A  preventative  from 
error.  Possibly  every  copy  was  revised 
by  priests  and  compared  to  the  original. 
3.  A  provision  for  the  future.  Former 
copies  would  bear  out,  but  new  ones 
were  to  be  made.  Thus  the  Word  of 
God  has  been  handed  down  from  age 
to  age. 

Vers.  18,  19.  Observe  on  this  pass- 
age— 1.  That  it  was  the  surest  way  to 
bring  the  Israelitish  king  to  an 
acquaintance  with  the  divine  law,  to 
oblige  him  to  write  out  a  fair  copy  of 
it  with  his  own  hand.  2.  He  has  to 
read  this  law  diligently  and  constantly ; 
neither  the  greatness  of  his  place  nor 
the  height  and  multitude  of  his 
business  must  excuse  or  hinder  him. 
3,  It  is  not  enough  to  have  Bibles, 
but  we  must  use  them  ;  yea,  use  them 
daily.  Our  souls  must  have  constant 
meals  of  that  manna,  which,  if  well 
digested,  will  afford  them  true  nourish- 
ment and  strength. — J.  Wilson.  The 
king,  even  the  king,  was  not  to  employ 
an  amenuensis,  but  was  himself  to 
write  out  a  copy  of  the  law.  Evidently 
the  reason  was,  what  you  read  rapidly 

251 


CHAP.  xvn. 


HOMILETIC  COMMENTARY:   DEUTERONOMY. 


you  forget  rapidly,  but  if  you  sit  down 
and  write,  and  that  carefully  and  in 
the  best  handwriting  that  you  can, 
texts  from  the  Bible,  you  will  recollect 
them  much  more  easily.  And  no 
doubt  the  object  of  making  the  king 
write  it  out  for  himself  was  that  it 
might  be  impressed  upon  his  mind  and 
heart  the  more. — Dr.  Gumming. 

Vers.  19,  20.  Proper  reading  of 
Scripture  will  beget — 1.  A  right  state 
of  mind.  "That  his  heart  be  not 
lifted  up."  Deep  humility  becomes  all 
students.  2.  Reverence  for  Divine 
authority.  The  fear  of  God  and  regard 
for  His  statutes.  3.  Conscientious 
obedience  to  Divine  law — "To  do 
them."  or  daily  reading  of  the  law, 
(1)  To  learn  to  fear  God.  (2)  To  be 
kept  from  pride.  (3)  To  prevent 
apostacy,  and  (4)  to  secure  the 
possesion  of  the  throne.  Elevation 
begets  pride  and  pride  independence. 
Charles  the  Great  set  the  crown  upon 
the  Bible.  The  Bible  is  the  best 
support  of  the  crown  and  kingdom. 

With  Mm,  As  his  vade  meciom,  his 
manual,  his  running  library,  the  man 
of  his  counsel,  Luther  said  he  would 
not  live  in  Paradise  without  the  Bible, 


as  with  it  he  could  easily  live  in  hell 
itself. — Trapi). 

That  his  heart  he  not  lifted  up. 
Observe — 1,  It  is  here  intimated  that 
the  Scriptures  diligently  read  are  a 
powerful  means  to  keep  a  person 
humble,  because  they  show  that, 
though  a  king,  he  is  subject  to  a 
higher  monarch,  to  whom  he  must 
give  an  account  of  all  his  adminis- 
trations, and  receive  from  him  his 
sentence  agreeably  to  their  quality, 
which  is  sufficient  to  abate  the 
haughtiest  person  in  the  world. 
2,  That  the  greatest  monarch  may 
receive  more  benefit  by  the  Scriptures 
than  by  all  the  wealth  and  power  of 
his  monarchy.  An  attentive,  prayer- 
ful, believing  perusal  of  the  Bible  will 
be  of  advantage.  (1)  To  His  person. 
"  He  shall  prolong  his  days  in  his 
kingdom.  We  find  in  the  history  of 
the  kings  of  Judah,  that  generally  the 
best  reigns  were  the  longest,  except 
when  God  shortened  them  for  the 
punishment  of  the  people,  as  Josiah's. 
(2)  To  his  family ;  his  children  shall 
also  prosper.  Entail  religion  upon 
posterity  and  God  will  entail  a  blessing 
upon  it." — J.  Wilson. 


ILLUSTRATIONS  TO  CHAPTER  XVI L 


Ver.  1.  Blemish.  Remember  that 
God  will  not  be  mocked  ;  that  it  is  the 
heart  of  the  worshipper  which  he 
regards.  We  are  never  safe  till  we 
love  Him  with  our  whole  heart  whom 
we  pretend  to  worship. — Bp.  Henshaive. 

Vers,  2-7 .  There  is  but  one  true  God, 
who  made  heaven  and  earth,  and  sea 
and  winds  ;  but  the  folly  and  madness 
of  mankind  brought  in  images  as  repre- 
sentatives of  God  (Rom.  i.  22,  23). 
"  All  the  princes  of  the  earth  hath  not 
had  so  many  subjects  betrayed  and 
made  traitors  by  their  enemies  as  God 
hath  lost  souls  by  the  means  of  idolatry 
and  images. — Bp.  Hooker. 

E?iquire  diligently,  ver.  4. 

"  Believe  not  each  accusing  tongue, 
As  most  weak  persons  do  ; 
But  still  believe  that  story  wrong 
Which  ought  not  to  be  true." — 
252  Sheridan. 


Vers.  8-13.  Too  liard.  The  greatest 
difficulties  lie  where  we  are  not  look- 
ing for  them. — {Goethe.)  Controversy, 
ver.  8.  Many  controversies  grow  up 
about  religion,  as  suckers  from  the  root 
and  limbs  of  a  fruit  tree,  which  spend 
the  vital  sap  that  should  make  it  fruit- 
ful.— {Flavel.)  Sentence  of  judgment, 
ver.  9.  The  main  strength  and  force 
of  a  law  consists  in  the  penalty  annexed 
to  it. — Blackstone. 

"  Sovereign  law,  that  states  collected  will 
O'er  thrones  and  globes  elate, 
Sits  empress,  crowning  good,  repressing  ill. 
Sir  W.  Jones. 

Vers.  14,  15,  King  over  tJiee. 
Government  is  a  contrivance  of  human 
wisdom  to  provide  for  human  wants. 
{Burke.)  Horses.  For  stateliness  and 
majesty  what  is  comparable  to  a  horse  ? 
— Sir  T.  More. 


EOMILETIC  COMMENTARY:    DEUTERONOMY.  chap.  xvii. 


Vers,    18-20.      A    hook.      Bishop  men  in  the  kingdom.     *  True,  madam, 

Hooker,  in  a  dedication  to  king  Edward  they  are  generally  supposed  to  be  so.' 

VL,  remarked,  "God  in  heaven,  and  '  What  then,  my  lord,  can  be  the  reason 

the  king  on  earth,  hath  not  a  greater  that  they  tolerate  so  great  an  absurdity 

friend  than  the  Bible."     "  The  Bible  as  the  Christian  religion  ? '    'I  suppose, 

is  the  foundation  of  all  good  govern-  madam,'  replied  his  lordship,  '  it  is  be- 

ment,  as  it  instructs  rulers  and  subjects  cause  they  have  not  been  able  to  substi- 

in  their  respective  duties.     A  French  tute  anything  better  in  its  stead ;  when 

lady  once  said  to  Lord  Chesterfield  they  can,  I  do  not  doubt  but  in  their 

that  she  thought  the   Parliament  of  wisdom  they  will  readily  adopt  it.'  " — 

England  consisted  of  five  or  six  hundred  WMtecross. 
of  the  best  informed  and  most  sensible 


CHAPTER  XVHI. 


Ceitical  Notes. — After  speaking  of  the  rulers  of  the  people,  Moses  now  mentions  the  teachers 
priests,  Levites,  and  prophets  ;  and  what  their  privileges  and  position  must  be  in  their  settlement 
in  Canaan. 

Vers.  3-5.  Rights  of  priests.  The  tribe  of  Levi  had  no  inheritance  like  other  tribes  (Num. 
18-20) ;  wholly  consecrated  to  the  priestly  office,  they  were  supported  by  tithes,  first-fruits,  and 
portions  of  sacrifices,  which  God  had  expressly  reserved  to  Himself,  yet  when  offered  bestowed 
upon  His  servants.  Priest's  due,  the  shoulder,  two  cheeks,  and  the  maw,  i.e.,  the  front  leg. 
The  two  jaw  bones,  and  the  rough  stomach  of  ruminants  in  which  digestion  is  completed,  and  which 
was  considered  a  great  dainty  (ver,  3).  First-fruits,  the  law  repeated  from  Num.  xviii.  12,  13,  for 
the  purpose  of  adding  "  the  first  of  the  fleece  of  thy  sheep  "  (ver.  4).  Him  and  his  sons,  Refer- 
ence to  Aaron  and  his  sons,  in  whom  the  priesthood  was  established  (ver.  5). 

Vers.  6-8.  The  Levites,  i.e.,  the  non-priestly  Levites  contrasted  with  the  priests  must  be 
remembered.  "These  verses  presuppose  that  part  of  the  Levites  only  will  be  in  residence  and 
officiating  at  the  sanctuary,  the  others  dwelling  in  their  homes  in  the  Levitical  cities  (c/. 
Num.  xxxv).  But  if  any  Levite,  out  of  love  for  the  service,  chose  to  resort  to  it  when  he  might 
reside  in  his  own  home,  he  was  to  have  his  share  in  the  maintainance  which  was  provided  for 
those  ministering  in  the  order  of  their  cause." — (Speak.  Com.)  Sojourned,  though  not  homeless. 
He  was  regarded  as  a  sojourner  only,  for  he  had  no  inheritance  in  the  land.  Minister  assistant 
to  the  priest  (Num.  iii.  6).  Patrimony,  lit.  his  price  upon  (the  house)  of  (his)  fathers.  Margin, 
his  sales  by  the  fathers.  The  Levites  had  no  part  in  the  land,  but  they  might  individually  have 
property,  buy  and  sell  houses  and  fields.  Abiathar  (1  Kings  ii.  26  ;  Jeremiah  xxxii.  7).  A 
Levite  who  desired  to  settle  at  the  sanctuary,  must  have  his  share  of  the  perquisites,  notwith- 
standing private  resources.  Have  like  portions,  lit.,  "  part  like  part  shall  they  eat."  The  new 
comer  and  those  already  in  attendance  must  share  and  share  alike. 

Vers.  9-14.  Passing  on  to  speak  of  the  prophets,  the  legislator  begins  by  enumerating  and 
prohibiting  the  various  superstitions  by  which  heathen  nations  of  Canaan  had  sought  to  explore 
the  future  and  to  test  the  will  of  the  Deity. — (Sp.  Com.)  Through  fire,  i.e.,  to  Molech, 
(c/.  Lev.  xviii.  21  ;  xx,  2-5),  a  rite  of  doubtful  character,  but  connected  with  magical  arts,  and 
probably  with  unlawful  lusts  (2  Kings  xviii.  17  ;  2  Chr.  xxxiii.  6  ;  Ezek.  xxiii.  37^.  Divination 
{cf.  Ezek.  xxi.  21)  for  different  methods  of  it,  and  (Num.  xxiii.  23)  observance  of  times,  mode  of 
dividing  days  into  lucky  and  unlucky,  or  of  drawing  omens  from  clouds  (Lev.  xix.  26). 
Enchanter,  serpent  charmer.  Witch,  sorcerer  (Ex.  vii.  11).  Charmer  (ver.  11),  one  who  fascinates 
noxious  animals,  like  Eastern  serpent-charmers.  The  word  is  derived  from  a  root  to  bind, 
referring  to  the  custom  of  binding  or  banning  by  magical  knots.  Wizard,  originally  "  the  wise 
one,"  "  the  knowing  one,"  from  a  verb  to  know.  Necromancer,  one  who  interrogates  the  dead 
(2  Chr.  xxxiii.  6).  Thus  all  known  words  are  grouped  together,  which  belong  to  the  practices 
described — perfect,  upright,  sincere  or  blameless  (Latin  integer)  in  relation  to  God.  For  thee 
emphatic,  not  so  thou,  God  never  allowed  (Heb.  given),  granted  thee  to  do  such  things. 

Vers.  15-22.  No  need  for  Israel  to  turn  to  soothsayers  ;  God  would  raise  up  from  amongst 
them  a  prophet  time  after  time,  a  series  of  prophets.  Like  me,  not  in  every  sense,  but  as 
intercessor  for  the  people  and  revealer  of  God's  will.     Assembly  (ver.  xvi.  16  cf.  cp.  9,  10,  and 

253 


CHAP.  xvm.  EOMILETIC  COMMENTARY  :  DEUTERONOMY. 


Ex.  XX.  19).  To  this  prophet  who  should  speak  words  received  directly  from  God,  reverence 
and  obedience  must  be  rendered.  Require  it  (ver.  19),  i.e.,  visit  disobedience  ■with  punishment 
(c/.  Ps.  X.  13  ;  Acts  iii.  23).  The  prophet  who  presumed  to  speak  in  God's  name,  or  utter  words 
not  given  him,  must  be  regarded  as  a  blasphemer  and  put  to  death  (ver  20).  If  his  prophecy 
failed,  or  if  his  words  did  not  come  to  pass,  he  was  discovered  to  be  an  imposter.  Whatever 
signs  and  wonders  were  performed,  fulfilment  of  prediction  was  the  true  test  of  prophecy 
(c/.  cp.  12,  2S2.). 

The  Rights  and  Duties  of  Priests. —  Verses  1-5. 

From  the  limitations  of  monarchy,  Moses  turns  to  the  duties  of  the  priests 
and  specifies  their  inheritance  and  dues. 

I.  The  dignity  of  priests.  They  were  a  special  tribe  called  to  minister  in  the 
name  of  the  Lord  (ver  5).  1.  Chosen  of  God.  "Thy  God  hath  chosen  him." 
This  is  an  honour  which  no  man  taketh  upon  himself  (Heb.  v.  5),  not  hereditary, 
nor  conferred  by  men,  and  which  should  not  be  despised.  "  Seemeth  it  but  a 
small  thing  unto  you,  that  the  God  of  Israel  hath  separated  you  ...  to 
bring  you  nearer  to  Himself"  (Num.  xvi.  9).  2,  Consecrated  to  holy  service. 
"  To  minister  in  the  name  of  the  Lord."  He  was  not  engaged  in  secular 
callings,  nor  employed  in  the  service  of  an  earthly  monarch,  but  in  the  serivce, 
by  the  authority  and  for  the  praise  of  God.  A  sense  of  this  dignity  should  be 
carefully  formed,  and  constantly  realised.  Dignity  of  character  should  corres- 
pond with  dignity  of  station.  Ministers  should  "  magnify "  (glorify)  their 
"  office "  (Rom.  xi.  13)  by  a  due  appreciation  of  its  nature,  an  earnest 
endeavour  to  live  up  to  its  demands,  and  a  fearless  discharge  of  its  duties. 

II.  The  due  of  priests.  Deprived  of  land  and  specially  set  apart  for  spiritual 
functions,  they  had  special  reverences.  1.  They  required  the  sympathy  of  the 
peojjle.  The  order  preceded  from  the  midst  of  the  people  (Ex.  xxviii  1),  was 
appointed  for  the  benefit  of  the  people  and  depended  upon  the  people.  They 
were  not  a  sacred  caste,  standing  in  j^roud  pre-eminence  above  the  rest  of  the 
nation.  A  principle  of  equality  was  indicated  in  priesthood  and  monarchy. 
"  Taken  from  among  men."  2.  They  required  the  siqjport  of  the  p)602)le.  To 
reward  their  labour,  performed  instead  of  the  first-born  of  the  people,  and  to 
compensate  their  loss  of  material  wealth,  it  was  ordained  that  they  should 
receive  tithes  of  produce  and  parts  of  animal  sacrifices.  The  Levite,  as  well  as 
the  widow  and  orphan,  was  commended  to  the  special  kindness  of  the  people 
(Deut.  xiv.  27-29  ;  xii.  19).  "He  commanded  the  people  to  give  the  portion 
of  the  priests  and  the  Levites,  that  they  might  be  encouraged  in  the  law  of  the 
Lord  "  (2  Chron.  xxxi.  4). 

III.  The  inheritance  of  priests.  Tiiey  had  cities  and  residence  that  they 
might  exercise  a  refined  influence  upon  the  people,  and  disseminate  a  knowledge 
of  the  law,  but  no  territorial  possessions.  "  The  Lord  is  their  inheritance " 
(verse  2).  Theirs  by  adopting  love,  personal  preference,  and  public  avowal. 
An  inheritance  blessed,  satisfactory,  secure,  and  permanent.  "  I  am  their 
inheritance  and  ye  shall  give  them  no  possession  in  Israel "  (Ezek.  xliv.  28). 


The  Ministration  and  Maintenance  of  the  Priests. —  Verses  l-%. 

The  words  may  be  applied  to  the  Christian  ministry,  though  not  a  priesthood 
iu  the  Old  Testament  sense.     The  sacred  office  is  filled  with  men  divinely  called 
and  qualified,  entrusted  with  the  most  responsible  and  enriching  blessing,  and 
rendering  the  greatest  service  to  their  fellow  men. 
254 


HOMILETIC  COMMENTARY:    DEUTERONOMY.  chap,  xviii. 


I.  The  calling  of  a  priest  is  one  of  the  highest  into  which  a  man  can  enter. 

It  eclipses  earthly  callings  as  the  sun  outshines  the  stars.  1.  An  office  divinely 
instituted.  Not  left  to  the  wisdom  and  device  of  men.  "  The  ministry  is  a 
matter  of  free  grace  and  favour,"  says  Quesnel,  "who  then  will  dare  to  enter 
into  it  without  a  Divine  call  ?  There  is  nothing  in  which  a  king  would  willingly 
be  more  absolute  than  in  the  choice  of  his  ministers,  and  shall  we  dare  to  con- 
test, and  take  away  this  right  from  the  King  of  Kings."  "  Ordained  of  God  as 
was  Aaron."  2.  An  office  spiritual  in  its  nature.  Levites  were  forbidden  to 
become  farmers  and  enter  into  commercial  pursuits.  They  were  devoted  to  the 
service  of  God  and  the  ministration  of  His  house.  The  work  is  not  an  ordinary 
profession,  conducted  on  the  principles  of  commercial  transactions.  Ministers 
"  must  give  themselves  to  prayer  and  the  ministry  of  the  word."  3.  An  office 
perpetual  in  its  duration.  "  Him  and  his  sous  for  ever."  Aaron  died  but  suc- 
cessors entered  the  office.  Human  life  is  uncertain  ;  we  must  not  trust  to  man 
whose  breath  is  in  his  nostrils.  Ministers  die,  but  the  ministry  remains  a  per- 
petual monument,  a  gift  of  God  to  all  generations. 

II.  Many  priests  in  discharging  the  duties  of  their  calling  are  exemplary 
in  their  zeal.  Sometimes  a  Levite  would  leave  his  own  home,  and  from  intense 
love  devote  himself  to  the  altar  of  the  sanctuary.  "  Come  with  all  the  desire  of 
his  mind  unto  the  place  which  the  Lord  shall  choose."  This  is  the  true  spirit 
of  service,  the  spirit  of  the  Master  and  of  His  apostles.  No  coldness  and 
formality  here.  We  often  lack  zeal  and  spiritual  fervour  ;  are  too  carnal,  selfish, 
and  slothful.  Love  is  wanting.  "  0  that  I  was  all  heart,  and  soul,  and_  spirit," 
said  Rowland  Hill,  "  to  tell  the  glorious  gospel  of  Christ  to  perishing  multitudes." 
We  must  sacrifice  worldly  pleasure,  and  personal  convenience,  and  devote  our- 
selves with  energy  to  our  work.  "  I  longed  to  be  as  a  flame  of  fire  continually 
glowing  in  the  Divine  service,"  cried  Brainerd.  "  The  zeal  of  Thine  house  hath 
eaten  me  up  (devoured  like  a  flame)  "  (Jno.  ii.  17  ;  Ps.  Ixix.  9). 

III.  It  is  the  duty  of  the  people  to  support  the  priests  in  their  calling. 

"  The  priests  "'  had  their  "  due  from  the  people."  1.  This  is  reasonable.  "  If 
we  have  sown  unto  you  spiritual  things,  it  is  a  great  thing  if  we  shall  reap  your 
carnal  things  !  "  If  a  man  gives  his  time  and  talents  for  the  benefit  of  the 
people,  surely  they  are  bound  to  secure  his  temporal  comforts.  "  The  labourer 
is  worthy  of  his  hire."  2.  This  is  scriptural.  The  principle  laid  down  by  our 
Lord  and  applied  by  apostles  in  support  of  the  ministry  is  confirmed  by 
scripture.  "  Do  ye  not  know,  that  they  which  minister  about  holy  things  live 
of  the  things  of  the  temple  ?  and  they  which  wait  at  the  altar  are  partakers 
with  the  altar  ?  Even  so  the  Lord  hath  ordained  that  they  which  preach  the 
gospel  should  live  of  the  gospel."  This  arrangement  helps  to  secure  an  efficient 
ministry,  to  promote  mutual  good,  and  to  bring  out  energies  for  the  spread  of 
the  gospel. 

Desire  for  Ministerial  Service. —  Verse  6. 

It  appears  that  the  Levites  served  in  rotation  from  the  earliest  times  ;  but 
from  their  great  numbers,  it  was  only  at  distant  intervals  they  could  be  called 
into  actual  service.  Should  any  Levite,  however,  under  the  influence  of  eminent 
piety,  resolve  to  devote  himself  wholly  and  continually  to  the  sacred  duties  of 
the  Sanctuary,  he  was  allowed  to  realise  his  ardent  wishes  ;  and  as  he  was 
admitted  to  the  share  of  the  work,  so  also  to  a  share  of  the  remuneration 
(Jamieson).  This  desire  for  the  work  is  a  prominent  feature  in  the  character 
and  qualifications  of  the  Christian  minister. 

255 


CHAP,  xviii.  HOMILETIC  COMMENTARY:  DEUTERONOMY. 


I.  It  is  a  constraining  desire.  More  than  a  general  desire  to  be  useful — a 
special  kindling  within,  like  "  the  burning  fire  shut  up"  in  the  prophet's  bosom 
overcoming  reluctance  for  God's  service  (Jer,_  xx.  9).  This  constraint  rises 
above  all  difficulties,  and  takes  pleasure  in  sacrifices  for  the  work's  sake.  "  This 
is  a  true  saying  (note  the  emphasis),  if  a  man  desire  (vehemently,  intensely)  the 
office  of  a  bishop,  he  desireth  a  good  work  "  (1  Tim.  iii.  1). 

II.  It  is  a  considerate  desire.  The  result  of  matured  thought.  The  cost  is 
counted,  most  watchful  caution  exercised^  and  the  providence  of  God  ascertained. 
Matthew  Henry  warns  against  intrusion  mto  the  sacred  office.  "  We  must  not 
be  forward  to  put  forth  ourselves  in  the  exercise  of  spiritual  gifts.  Pride  often 
appears  under  the  pretence  of  a  desire  to  be  useful.  If  the  motive  be  correct  it 
is  good,  but  humility  will  wait  for  a  call."  "  He  that  beheveth  shall  not  make 
haste." 

III.  It  is  a  disinterested  desire.  A  choice  not  influenced  by  love  of  literature, 
respect  and  professional  dignity.  "  With  all  brave  and  and  rightly-trained  men, 
their  work  is  first,  their  fee  second,"  says  Euskin.  It  is  an  office  in  which  we 
"  seek  not  great  things  for  ourselves."  God  always  implants  a  love  in  the  heart 
for  the  service  to  which  He  calls,  and  better  not  enter  than  seek  to  get  a  name 
or  maintain  a  party.  "  If  I  do  this  thing  willingly  (spontaneously  without 
renumeration)  I  have  a  reward  (verse  18),  but  if  against  my  will  (not  spon- 
taneously), a  dispensation  (a  stewardship)  is  committed  to  me,  "  and  so  have  no 
special  claim  to  reward  for  that  which  necessity  is  laid  upon  me  to  do." 
(I  Cor.  ix.  17.) 

HOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.  2.     The  Lord  their  inheritance.  "  Exercise  thyself."    2.  Priestly  spirit. 

True  of  the  believer  as  well  as  the  Not    selfish,    but    self-sacrificing  and 

Levite  and  priest.      An  inheritance.  Christlike,    which    prompts    to    self- 

1.  Divinely  bestowed.    Not  gained  like  denial  and  readiness  of  mind.     "Here 

earthly    possessions    by     favouritism.  Lord    am  I,  send   me."     3.    Priestly 

wealth,  and  heriditary  succession.     2.  reward.    In  God  the  object  of  affection 

Ever  sufficient.     Men  of  the  world  seek  and  centre  of  bliss.     "lam  their  in- 

pleasure  here  and  there,   labour   for  heritance,"  etc.  (Ezek.  xliv.  28). 
possessions   and   are   doomed   to   dis- 
appointment.    Charles  V.,  Emperor  of        Vers.  6-8.     Voluntary  service.     1. 

Germany,  cried  out  to  all  his  honours  Devoted     to    the     noblest    purpose, 

and  trophies  "  Get  you  hence,  no  more  2.    Rendered    in    the     holiest   place, 

of  you."  3.  Indissoluhhj  sure.  It  never  3.  Springing  from  the  warmest  spirit, 

diminishes,  changes  hands  nor  leads  to  We  must  offer  ourselves.      Self-conse- 

poverty.     "  An  everlasting  portion."  cration,  the  first  act  of  priestly  service. 

Stand  to  minister.     1.  Priestly  ser-  "  Our   character    is    our    will,"    says 

vice,   active,   energetic    ministry   nor  Archbishop  Manning,    "  for  what  we 

idleness,  apathy  nor  negligent  habits,  will  we  are." 

The  Vocation  and  Duty  of  God's  People.— F(?rs^s  9-13. 

Israel  had  constantly  to  be  warned  against  infection  from  the  idolatrous 
customs  of  the  Canaanites.  The  nature  of  such  customs  is  described,  and  they 
are  reminded  of  their  calling  and  relation  to  God. 

I.  God  calls  His  people  to  be  like  Him.     "  Be  perfect  with  the  Lord  thy 
God"  (verse  13).     Israel  were  to  be  upright  in  conduct,  unpolluted  in  worship, 
256 


HOMILETIC  COMMENTARY:    DEUTERONOMY.  chap,  xviii. 

and  devoted  entirely  to  Him.  Likeness  to  God  must  be  the  aim  of  life.  A 
Christian  must  progress  in  knowledge  and  love  of  God  every  day  ;  for  the  less 
we  think  of  God,  the  greater  the  danger  of  conforming  to  the  world.  "  Let  us 
go  on  unto  perfection."  This  is  the  high  calling  and  destiny  of  the  believer, 
"Be  ye  therefore  perfect,  even  as  your  Father  which  is  in  heaven  is  perfect." 

II.  In  responding  to  this  call,  they  must  avoid  worldly  customs.  Called 
out  of  the  world,  though  living  in  it,  they  must  avoid  its  "  abominations," 
charmers  and  "  observers  of  times."  It  has  its  witches,  and  "  women  of  familiar 
spirits."  Notions  of  lucky  and  unlucky  days  are  not  confined  to  heathen 
countries.  In  this  country,  men  observe  the  stars,  charm  diseases,  and 
prognosticate  success  of  wars,  the  happiness  or  misfortune  of  marriages,  and  the 
length  of  human  life.  This  dethrones  God  from  the  heart  and  supersedes  the 
promises  and  threatenings  of  His  word.  It  rejects  the  doctrine  of  Divine 
Providence  and  is  treason  to  the  Ruler  of  the  Universe.  "  Should  not  a  people 
seek  unto  their  God  ?  for  (ou  behalf  of)  the  living  (should  they  consult)  to  the 
dead  ?  "  (Is.  viii.  19). 

III.  In  seeking  to  avoid  worldly  customs  God  alone  can  help.  God  alone 
had  preserved  Israel  in  the  past.  "  Thy  God  hath  not  suffered  thee  so  to  do  " 
(ver.  14).  In  the  future,  instead  of  having  recourse  to  heathen  superstitions, 
He  would  provide  them  with  "  a  prophet,"  with  divine  teaching  time  after 
time.  In  Christ  and  the  scripture  we  have  help.  If  weak  and  sinful,  God's 
grace  can  renew  and  strengthen.  If  dark  and  uncertain,  the  word  is  a  light  and 
guide.  Christ  completes  what  Moses  begins.  He  is  still  performing  the 
prophetic  office,  calling  ministers  by  His  Spirit,  enlightening  men  to  understand 
the  scriptures  and  making  the  gospel  come  to  them,  not  in  word  only,  but  in 
power  and  in  the  Holy  Ghost  and  in  much  assurance. 


Heathen  Abominations  Avoided. 


One  reason  to  shun  the  practices  of  idolatry  springs  from  the  nature  of  the 
evils  themselves.  1.  They  are  cruel.  Children  "pass  through  the  fire."  How 
inhuman  that  religion  which  requires  children  to  be  burned  or  thrown  into 
rivers,  and  parents  in  age  and  infirmity  to  be  given  to  wild  beasts  !  "  Cruelty 
is  one  of  the  highest  scandals  to  piety,"  says  Seeker.  "  The  dark  places  of  the 
earth  are  full  of  the  habitations  of  cruelty  (homesteads  of  violence.)  " — Kay. 
(Ps.  Ixxiv.  20.)  2.  They  are  enticing.  Divination,  enchanter  and  witch  have 
their  spells.  Idolatry,  "  a  shameful  creed  of  craft  and  cruelty,"  delights  in 
what  fills  the  sensuous  imagination.  Eitualistic  practices  attract  the  eyes, 
fascinate  the  mind,  and  minister  to  self-conceit.  "  Who  hath  bewitched 
(fascinated)  you,  that  ye  should  not  obey  the  truth  ? "  (Gal.  iii.  1).  3.  They 
are  defiling  "  Abominations."  Paintings  and  sculptures,  laws  and  legends, 
reveal  the  awful  corruptions  of  the  heathen  world.  All  sin  defiles,  and  men 
through  sin  "are  together  become  unprofitable  (corrupt,  useless)"  (Rom.  iii.  12). 
Their  odour  is  not  praise  and  prayer,  but  the  poison  of  asps  and  secreted  malice. 
"  Those  things  which  proceed  out  of  the  mouth  come  forth  from  the  heart,  and 
they  defile  the  man."  4.  27iey  eve  destructive.  "  Because  of  these  abomina- 
tions the  Lord  doth  drive  them  out."  Sin  drives  away  from  God  here  and  from 
heaven  hereafter.  The  fruit  of  idolatry  and  superstitions  is  death.  Death 
spiritual  and  death  eternal.  "  Ye  shall  not  walk  in  the  manners  of  the  nation, 
which  I  cast  out  before  you,  for  they  committed  all  these  things,  and  therefore 
I  abhorred  them." 

R  257 


CHAP.  XVIII.  IIOMILETIC  COMMENTARY  :   DEUTERONOMY. 


nOMILETIC  HINTS  AND  SUGGESTIONS. 

Vers.  13,  14.     1.  Preserving  grace.  Lord  our  God.    1.  In  love  to  His  name. 

God  did  not  suffer  Israel  to  do  these  2.  In  affiance  to  His  care,     3.  In  zeal 

tilings.     Other  nations  He  "gave  up  for  His  glory.    II.  Enforce  its  authority, 

to  their  own  hearts'  lusts,  and  suffered  Without  real  integrity  before  God,  we 

to   walk    in   their   own   ways"    (Acts  can  have — 1.  No  comfort  in  our  souls. 

14-16).     2.   High  vocation.    "Be  per-  2.   No  stability  in  our  ways.     3.  No 

feet."     Every  man  has  an  ideal,  some  acceptance   with    God.     Address — (1) 

ruling  thought,    some   object   of  life.  Those  who  are  unable  to  ascertain  with 

Religion  sets  forth  tlie  ends  of  life  and  confidence  their  real  state.     (2)  Those 

supplies  motives  and  power  for  striving  who   have   an   inward    evidence   that 

for  them.     God  is  the  desire  of  our  their    hearts   are   right  with    God. — 

nature,  fills  the  highest  capacities  of  C.  Simeon,  31. A. 
the  mind,  and  should   be  the  aim  of        Ferject,  i.e.,  ivkole,   entire.     1.    lu 

our  life.     3.  Constant  effort  to  reach  it.  the  elements  of  your  character.     Have 

"  Thou  shalt  not  learn  to  do  these."  nothing  defective,  weak  and   lacking. 

Life  is  a  school  in  which  we  must  learn  2.  In  the  method  of  your  worship.    No 

to  know  God  and  do  good.  admixture   of  heathenism   and   error. 

3.    In    the   duties   of  your   life.      Be 

Ver.  13.  Christian  perfection.  A  blameless,  innocent,  and  upright.  Scat- 
solemn  injunction.  I.  Unfold  its  im-  ter  thy  life  through  every  part,  and 
port.     We  must  be  perfect  with  the  sanctify  the  whole. 

The  Prophet  like  to  Moses, 

Here  Moses  is  not  speaking  of  a  collective  body  of  prophets,  to  which  Christ 
is  at  the  end  incidentally  annexed,  as  Calvin  and  other  expositors  understand 
the  passage  ;  but  the  whole  office  and  station  of  the  prophets  is  represented  to 
him  as  personified  in  Christ,  as  the  person  in  whom  his  conception  of  that  office 
would  be  perfectly  realised.  Tims  there  is  a  concurrent  reference  to  the  other 
prophets,  not  in  their  individual  capacities,  but  only  in  relation  to  the  Spirit, 
who,  though  in  a  manner  not  yet  completed,  was  powerfully  efficient  in  them 
and  conjoined  them  along  with  their  Head  in  one  united  body.  They  were 
viewed  in  Christ,  as  they  were  but  His  instruments  ;  His  spirit  constituted  the 
essence  of  their  office.  {Hengstenherg).  Look  at  the  principal  circumstances 
in  the  description,  the  likeness  to  Moses. 

I.  Like  to  Moses  as  a  Prophet.  Man  has  ever  sought  instruction  and  desired 
light.  Heathen  oracles  were  dumb  and  philosophy  impotent  to  satisfy  this 
moral  craving.  Plato  said  "  we  must  Avait  till  someone  shall  teach  us  how  we 
ought  to  conduct  ourselves  towards  the  gods  " — Moses  was  a  prophet  of  the 
highest  rank  who  revealed  and  interpreted  the  will  of  God  to  men.  Not  merely 
a  religious  man,  but  one  supernaturally  inspired.  But  Christ  was  "  the  teacher 
sent  from  God."  He  came  from  the  bosom  of  the  Father  ami  declared  (ex- 
pounded) him  in  all  his  relationships  to  man  (.John  i.  18).  He  is  the  manifest- 
ation of  God's  character,  the  revelation  of  His  purpose.  The  manifold  partial 
disclosures  of  former  messengers,  have  given  place  to  one  comi)lete  and  final 
revelation  in  Christ.  "  God  who  at  sundry  times  and  in  divers  manners  spake 
in  times  past  unto  the  fathers  by  the  prophets,  hath  in  these  last  days  spoken 
unto  us  by  His  Son." 

II.  Like  to  Moses  as  a  Lawgiver.     Man  requires  law,  loves  order,   and  is 
appy  oidy  in  loyal  obedience.     No  Jewish  prophet  was  legislator,  no  ruler  had 

258 


II0}riLETIO  COMMENTARY:   DEUTEROXOMY.  ch.\p.  xviii. 


right  to  govern  supremely.  David  was  king,  inspired  teacher  and  sweet  psalmist 
of  Israel,  but  his  work  was  merely  executive.  Jesus  only  was  like  Moses  tiie 
founder  of  a  new  constitution  and  a  new  period.  He  is  the  Head  of  tlie  Church 
and  the  Sovereign  of  men.  Moses  was  faithful  as  a  servant,  but  Christ  has  the 
natural  right  "  as  a  son  over  his  own  house." 

III.  Like  to  Moses  as  an  Intercessor  (verse  16).  When  Israel  sinned, 
Moses  interceded  with  God,  obtained  forgiveness,  and  delivered  from  temporal 
punishments.  Jesus  is  the  Mediator  of  a  better  covenant,  which  was  established 
upon  better  promises  (Heb.  viii.  6).  When  cursed  by  the  law,  condemned  by 
conscience  and  afraid  of  intercourse  with  God,  then  even  we  find  access  and 
receive  help  through  "  Jesus  the  Mediator  of  the  new  covenant." 

IV.  Like  to  Moses  as  leader  of  his  people.  Moses  was  the  general  and 
leader  of  the  nation.  As  chieftain  of  tlie  community  he  administered  their 
affairs,  and  led  them  in  tlie  wilderness.  But  he  could  bring  them  only  to  the 
borders  of  Canaan,  and  did  not  enter  it  himself  Christ  guides  through  life 
into  heaven,  and  will  for  ever  satisfy  His  people  with  fruits  of  faith  and  lioliness. 
We  know  not  the  way  and  could  never  discover  it,  but  He  leads  by  example 
and  precept.  There  are  enemies  powerful  and  combined,  but  he  commands, 
emboldens,  and  gives  victory.     "  A  leader,  and  commander  to  the  people." 


False  Prophets. —  Verses  20-22, 

1.  The  presumption  they  display.  "Presume  to  speak,"  with,  a  commission 
from  false  gods  as  prophets  of  Baal  ;  or  a  pretended  commission  from  the  true 
God.  Just  as  there  were  false  Christs,  so  were  there  f  dse  jirophets,  who  imper- 
sonated for  popularity  and  gain.  2.  The  test  by  which  they  are  known.  "  If 
thou  say  how  ?  "  It  is  often  difficult  to  distinguish  the  true  from  the  false,  but 
facts  and  fulfilment  are  the  test.  Whatever  teaching  or  prediction  does  not 
accord  with  histor)'-,  scripture  and  God's  will,  we  may  be  sure,  is  not  from  God, 
Samuel's  mission  was  proved  because  God  "  let  none  of  His  words  fall  to  the 
ground"  (I  Sam,  iii.  19,20).  3.  'I'he  punishment  which  they  endure.  "That 
prophet  shall  die."  They  seek  to  deceive,  to  draw  away  the  people.  They  have 
committed  high  treason  against  the  crown  and  authority  of  Jehovah,  and  had 
to  be  condemned  by  the  Sanhedrim  which  sat  at  Jerusalem.  Hence  the  people 
cautioned  not  to  fear  a  false,  but  to  obey  a  true  prophet.  The  caution  is 
needful  in  our  day.     "  Beware  of  false  prophets." 


HOMILETIO    HINTS  AND    SUGGESTIONS. 

Vers.  15-19.     1.    Man's  craving  for  Ver.  18.     Christ  like  Moses.     1.  In 

light.     On  all  the  great  problems  of  coming    from    the     people,       "  From 

lite.     God,  the  future  and  liow  to  be  among  their  brethren."      2.     In    the 

just  with  God.    2.    Worldly  ^visdom  un-  intercourse  he  had  with  God,     With 

able  to  reveal  light.    Man  has  "  sought  Moses  God  spoke  "  mouth  to  mouth." 

out"    many    inventions     (entangled  3.   In  the  attention  which  they  demand, 

himself  with  an  infinity  of  questions.  We  must  "  hear."     Some  do  not  even 

Douay     Vers)    but    never    succeeded  hear,  but  ridicule  and  oppose.  Hearken 

(Ecc.  7.  29).     3.     God  in  mercy  has  with  attention  and  desire  to  learn.  "  In 

given  light.     Raised  up  prophets,  sent  alV  that  I  sjjcak  ;  not  some  things,  as 

His   Son    and   given    His    Spirit  and  the  love  and  mercy  of  God,  but   all 

Word.     "  Walk  in  the  light,"  etc.  things  concerning  justice,  repentance, 

259 


CHAP.  XVIII. 


IIOMILETIO  COMMENTARY :   DEUTERONOMY. 


and  faith.  There  must  be  no  choice, 
no  separation  of  one  doctrine  from 
another.  Disobedience  results  in  death 
(Acts  iii.  22,  23).  "  Every  soul "  with- 
out partiality,  "shall  be  cut  off."  Tliis 
excision,  not  correction,  not  annihi- 
lation, but  death  eternal.  "  From 
among  the  people."  Intermixed  now 
in  families  and  congregations,  then 
separated  for  ever. 

This  remarkable  promise  has  two 
great  objects  of  reference.  First,  the 
assurance  that  God  would  from  time  to 
time,  after  Moses,  send  such  prophets 
as  he  was  ;  that  is  persons  who  sliould 
make  known  to  the  Israelites  the  will 
of  God,  stimulate  them  to  obey  His 
precepts,   and   when  it  was  requisite 


foretel  future  events.  These  promises 
God  faithfully  fulfilled  _  in  Moses, 
Joshua,  Samuel,  and  their  successors 
down  to  the  coming  of  the  Messiah, 
who  was  known  by  the  fulfilment  of 
prophecy  to  be  the  promised  Redeemer. 
The  second  point  contained  is  the 
obedience  to  Christ  with  willing  hearts. 
In  His  capacity  as  lawgiver,  deliverer, 
and  guide.  His  people  hearken  unto 
Him.  {Seikr.)  Like  tinto  me.  Both 
in  the  participation  of  nature  and  of 
office.  A  true  man,  and  a  true 
Mediator.  Similes  they  are,  but  not 
pares  ;  Christ  being  "  worthy  of  more 
glory  than  Moses,"  and  why,  see  Heb> 
iii.  3  ]  vii.  22  ;  9.  15. — Trapp. 


ILLUSTRATIONS  TO  CHAPTER  XVI IL 


Vers.  1-5.  Priests.  The  priesthood 
hath,  in  all  nations  and  all  religions, 
been  held  highly  venerable. — Bp.  At- 
terhury.  The  vesture  of  that  older 
priesthood  is  with  us  an  adornment  of 
the  heart ;  and  the  glory  of  them  that 
are  chief  in  priesthood  is  to  us  no 
longer  commended  by  the  beauty  of 
vestments,  but  by  a  splendour  that  is 
of  the  soul. — St.  Gregory. 

Ver.  6.  Desire  of  mind.  The  virtues 
of  the  will  are  above  the  successions  of 
time. — Abjj.  Manning.  Most  merciful 
Father !  grant  me  to  covet  Avith  an 
ardent  mind  those  things  which  may 
please  thee  ;  to  search  them  wisely,  to 
know  them  truly,  and  to  fulfil  them 
perfectly ;  to  the  ])raise,  laud,  and  glory 
of  thy  name.  Order  my  living  so  that  I 
may  do  that  which  thou  requirest  of 
me,  and  me  give  grace  that  I  may 
know  it,  and  have  will  and  power  to 
do  it. — Jidward  VI. 

Vers.  9-12.  Witch.  A  border  be- 
tween earth  and  hell  ;  her  qualities 
are  rather  those  of  the  former  than  of 
the  latter. — G.  Gilfdlan.  Those  who 
go  to  astrology,  or  wise  men  as  they 
call  them,  to  know  their  fortunes  and 
enquire  of  the  events  of  their  life,  they 
260 


forsake  God,  and  betake  themselves  to 
lying  vanities. — Ahp.  Tillotson. 

Submit  thy  fate  to  Heaven's  indulgent  care, 
Thoui,'li  all  seems  lost,  'tis  impious  to  despair  ; 
The  tracks  of  Providence,  like  rivers  wind, 
And  though  immerged  in  earth  from  human 

eyes. 
Again  break  forth,  and  more  conspicuous  rise. 

Young, 

Ver.  13.  Perfect.  Moral  perfecti- 
bility is  our  destiny. — G.  Forster. 
The  Christian  ought  to  know  more  of 
God  every  day ;  otherwise  he  may 
think  of  Him  less,  till  he  totally 
forgets  Him  ;  and  then  he  is  in 
danger  of  falling  into  that  state,  out 
of  which  men  cannot  be  renewed  by 
repentance. — Jones  of  Nayland. 

Vei's.  15-19.  Prophet.  The  mission 
of  the  prophets  was  the  religious  educa- 
tion of  tiie  Jewish  people.  They  were 
raised  up  according  to  the  exigencies 
of  the  times  to  preserve  them  from 
error,  and  to  prepare  their  minds 
for  the  future  development  of  the 
kingdom  of  God,  Their  object  was 
twofold — to  maintain  the  Church  in 
allegiance  to  prescribe  rites,  institu- 
tions and  ordinances,  and  yet  to 
prepare    the    people    for    a    further 


EOMILETIC  COMMENTARY:    DEUTERONOMY.  chap,  xviii. 


manifestation  of  the  blessing  of   tlie  doctrine,   to  the  dictates  of  external 

new  covenant.  decency.     But  as  to  the  gospel,  he  is 

a  perfect  statue  without  life. — Bridge. 

Ver.  19.    Not  hearken.    Man  is  deaf  "  Is  the  sermon  done  ?  "  it  was  asked 

and    blind    in    the    things    of    God.  of   one    who    returned    from    church 

"  Having  ears  he  hears   not,    having  sooner  than  usual,     "  No,  not  yet ;  " 

eyes  he  sees  not."     To  his  need  and  was  the  answer.    "  It  is  preached,  but  it 

to  his  remedy  he  is  alike  insensible.  His  still  remains  to  be  done." —  G.  S.  Boives. 
ear  is  open  to  sound  advice,  to  moral 


CHAPTER  XIX, 

Critical  Notes. — This  and  the  next  two  chapters  contain  enactments  designed  to  protect 
human  life,  and  to  impress  its  sanctity  on  Israel. — Speak.  Com. 

With  vers.  1-10  cf.  Exodus  xxi.  13,  and  Numbers  xxxv.  9-34.  The  laws  concerning  cities  of 
refuge  are  not  mere  repetitions,  but  an  admonition  to  carry  out  former  laws  with  reference  to 
future  extension  of  boundaries  in  the  land  of  Canaan.  Cities  of  refuge  had  already  been  set 
apart  on  the  east  of  Jordan.  Directions  are  given  concerniug  land  ou  the  west.  Three  Cities 
more  were  separated  cf.  Jos.  xx. 

Ver.  3.  Prepare.  The  Senate  made  good  roads  two  or  three  cubits  wide — not  mere  tracks  for 
animals — bridged  over  rivers  and  removed  barriers.  This  done  generally  in  the  month  Adar. 
Every  facility  was  given  to  the  fugitive  (Is.  xl.  3).  Ignorantly,  without  premeditation — 
accidentally,  as  verse  5.  Avenger.  Whose  duty  it  was  to  avenge  the  rights  and  redeem  the 
property  of  kinsmen.     Not  with  sudden  excitement  or  burning  desire  to  revenge. 

Vers.  8-9.  In  case  they  should  possess  the  whole  land  promised  by  God  to  the  fathers  for 
faithful  obedience  ;  then  they  were  to  add  three  more  cities  and  have  nine  altogether.  This 
command  was  not  carried  out  because  extension  of  country  was  never  fully  or  permanently 
realised. 

Vers.  10-13.  Innocent  blood  would  be  shed  if  the  unintentional  manslayer  was  not  protected. 
Israel  would  be  guilty.  Blood  upon  thee,  if  this  duty  was  neglected.  But  the  cities  were  not 
to  be  asylums  for  criminals.  If  a  real  murderer  should  flee  for  refuge,  the  (elders)  magistrates 
of  his  own  town  were  to  fetch  him  back  and  deliver  him  to  the  avenger  to  be  put  to  death. 

Ver.  14.  Landmarks.  Not  only  is  human  life  sacred,  but  the  means  of  sustaining  it  must  be 
held  sacred — hence  this  prohibition.  Gardens  were  enclosed,  but  fields  were  left  open,  or 
marked  off,  by  a  small  trench,  a  little  cain  or  single  stones  easily  removed. 

Vers,  15-21.  False  witness.  The  rule  concerning  capital  charges  (chap.  xvii.  6)  is  extended 
to  all  accusations  before  a  court  of  justice.  A  single  witness  was  not  sufficient  to  convict  a  man 
of  any  civil  or  criminal  offence.  Wrong,  lit.,  falling  away,  apostacy  (xiii.  5) ;  here  any  kind  of 
crime  worthy  of  capital  punishment  (ver.  19).  The  accused  and  the  witness  were  to  come  before 
Jehovah,  viz.,  before  the  priests  and  judges,  at  the  sanctuary  and  not  before  the  local  court. — 
Keil.  If  the  witness  had  lied  they  were  to  act  towards  him  as  he  intended  towards  his  brother 
{cf.  Prov.  xix.  5-9  ;  Dan.  vi.  24.  The  lextalionis  was  appUed  without  reserve  (Ex.  xxi.  23  ; 
Lev.  xxiv.  20). — Keil.     Observed  in  principle,  not  in  letter,  by  the  Jewish  courts. — ISpeak.  Com. 

Cities  of  Refuge. —  Verses  1-10. 

Places  of  refuge  where  the  guilty  and  unfortunate  could  find  shelter  were 
not  unknown  in  heathen  nations.  Greece  and  Rome  had  their  temples  and 
groves.  The  jws  as^/^/,  the  right  of  shelter  was  ever  considered  sacred.  Cities 
of  Refuge  are  some  of  the  most  delightful  types  of  0.  T.  economy  and  may  be 
considered  in  many  ways  {cf.  chap,  iv,  41-43),     Look  at  them — 

261 


IIOMILETIC  COMMENTAR  Y :    DEVTEEONOM  Y 


I.  As  institutions  promoting  a  spirit  of  humanity.  They  would  act  bene- 
ficially in  ages  when  violence  and  revenge  predominated  and  when  fixed  habita- 
tions were  few.  They  were  founded  with  a  view  to  abate  evils  springing  from 
the  old-established  rights  of  the  blood  avenger,  and  thus  created  a  mild  and 
gentle  spirit ;  gave  proof  of  the  superior  wisdom  and  benignant  design  of  the 
Jewish  laws.  Impartial  trial  was  given.  Love  of  justice  and  regard  for  truth 
were  to  overrule  sentiment.  Revenge  was  checked,  innocent  blood  was  not 
lightly  shed,  and  human  life  was  considered  sacred. 

II.  As  institutions  typical  of  Gospel  truths.  They  exhibit  the  only  method 
of  safety,  into  which  if  the  sinner  once  enters  he  will  be  free  from  peril.  1.  The 
■manslaiier  was  in  danger.  He  was  pursued  by  the  avenger,  and  might  lose  his 
life.  The  sinner  lias  broken  the  law,  is  exi)osed  to  its  curse  and  condemnation — 
Christ  the  refuge  set  before  him  in  the  gospel.  Should  the  law  reach  him  before 
he  flees  for  safety  he  is  undone  for  ever.  2.  lief  age  was  easy  of  access.  The 
cities  were  conveniently  fixed,  and  could  often  be  seen.  Christ  is  not  a  distant 
refuge,  inaccessible  or  closed  against  us.  "  The  word  is  nigh  thee,  not  in  heaven 
above,  nor  in  the  depth  beneath"  (Rom.  x.  7,  8).  3.  The  way  was  prepared. 
"  Prepare  thee  a  way."  Every  river  was  bridged,  every  hillock  levelled,  and 
every  obstruction  that  might  hurt  or  hinder  taken  away.  Guides  or  posts  were 
fixed  in  every  turning  and  cross  road,  with  the  words  refuge,  refuge,  to  direct 
the  unhappy  man  in  flight.  The  way  of  salvation  is  simple  and  plain,  warfariug 
men,  though  fools,  need  not  err  therein.  Ministers  of  the  gospel  are  sent  to 
urge,  to  direct  the  sinner  to  the  Saviour.  "  Prepare  ye  the  way  of  the  Lord  " 
(Isa.  xl.  3).  4.  llestoration  was  made  at  the  death  of  the  high  priest.  The 
fugitive  remained  in  the  city  beyond  the  pursuer's  reach,  gratuitously  housed 
and  taught  until  this  event  happened.  Then  he  was  released,  restored  to  his 
relatives  and  "the  land  of  his  possession."  In  Christ  we  are  restored  to  the 
inheritance  forfeited  by  sin,  adopted  children,  and  made  joint  heirs  of  mansions 
which  He  has  gone  to  prepare  for  those  who  love  Him.  Our  salvation  depends 
upon  exclusive  reliance  in  His  merits  and  atoning  death.  "  There  is  none  other 
name  under  heaven  "  (Acts  iv.  12). 


Flight  without  Safety. —  Verses  11-13. 


There  was  a  difference  between  accidental  and  intentional  murder.  The 
murderer  might  flee,  but  he  was  not  protected  in  the  city  of  refuge.  He  was 
delivered  up  to  be  put  to  death.    A  fearful  picture  of  disappointed  hope. 

I.  Flight  through  atrocious  wickedness.  Murder  was  a  sin  for  which  the 
law  provided  no  remedy.  "  Ye  shall  take  no  satisfaction  for  the  life  of  a  murderer" 
(Num.  XXXV.  31).  To  murder  is  to  disregard  the  sanctity  of  life,  resist  the 
claims  of  our  neighbour  and  demonstrate  our  hatred  to  God.  Man  is  encircled 
by  grandeur  through  his  own  immortality  and  his  relation  to  the  Infinite  Majesty. 
"  Whoso  sheddeth  man's  blood,  by  man  shall  his  blood  be  shed  ;  for  in  the  image 
of  God  made  He  man." 

II.  Flight  without  safety.  "  The  elders  of  the  city  send  and  fetch  him.  The 
murderer  is  pursued,  brought  back,  and  suflers.  There  is  no  escape  from  trans- 
gression. The  law  is  broad,  "  exceeding  broad  "  (Ps.  cxix.  96)  observes  us  in  all 
we  do,  and  goes  where  we  go.  God  and  conscience  are  omnipresent. 
Memory  is  alive  and  retribution  is  certain.  "  Murder  will  out  "  and  "  guilt  hath 
no  holiday,"  sa3's  Bacon. 

262 


HOMILETIC  COMMENTA R  Y :    DEUTERONOM  Y. 


III.  Flight  ending  in  ruin.  "■  That  he  may  die  " — concealment  was  im- 
possible. Tiie  avenger,  the  priests  and  the  people,  were  all  couceined  iu  the 
detection  and  punishment  of  the  criminal.  1.  Muin  ivitJiout  inty.  "  Thine  eye 
shall  not  pity  him."  2.  Ruin  without  remedy.  "  He  that  killeth  a  man  shall 
surely  be  put  to  death"  (Lev.  xxiv.  17). 


Murder  may  pass  unpiinislied  for  a  time, 

But  tardy  justice  will  o'ertake  the  crime. — Drydcn. 


Unfulfilled  Promises. —  Verses  8-10. 

God  promised  that  their  dominion  should  extend  from  the  Nile  to  the 
Euphrates  (Gen.  xv.  18  ;  Ex.  xxiii.  31).  This  promise  was  never  really  fultille;'. 
Hence  learn  that — 

I.  God's  promises  express  tenevolent  purpose.  "  Enlarge  thy  coast  "  (verse 
8).  They  reach  far  into  our  future,  mark  out,  define  and  offer  before-hand. 
They  are  accompanied  by  an  oath  and  express  the  good  pleasure  of  God. 

II.  The  fulfilment  of  God's  promises  is  conditional.    "  If  the  Lord  thy  God 

enlarge  " — God  does  not  work  independently  of  means  and  agencies.  He  is 
Sovereign  and  Absolute,  but  we  must  co-operate  with  Him.  .Nothing  is  left  to 
chance.     Humanly  speaking  all  depends  upon  us.     "i/tliou  shalt  keep." 

III.  This  fulfilment  is  not  always  realised.  There  is  no  change  in  God,  but 
human  conditions  are  wanting.  1.  There  is  delay.  This  streugtliens  and  forti- 
fies the  enemy.  When  Hanibal  could  have  taken  Rome  he  tvoidd  not,  and  when 
he  ivished,  he  was  unable.  2.  There  is  sin.  Disobedience  hinders.  Unbelief 
excludes  from  the  land.  Israel's  enlargement  was  transient  through  the  sins_  of 
the  people  ;  conquered  nations  regained  independence,  and  Solomon's  empire 
was  dissolved. 


HOMILETIC  HINTS  AND  SUGGESTIONS. 

Yev.l-Q.  Cities.    1.  Cities  of  refuge  flee.     1.  The  word  nigh.    2.  Ministers 

divinely  appointed.    2.  Cities  of  refuge  direct.     3.  The  Holy  Spirit  helps. 

a  protection  for   innocent   blood.     3.  y^^,  ^     That  he  die.    1.  Human  life 

Cities  of  refuge  a  proof  of  stringent  taken  by  trifling  accidents.    Wliatneed 

law— original  law  not  modified— special  ^^^,  preparation.     The  sons  of  men  are 

provision   made   for   accidental    man-  ,,  ^^^^^.^^^  -^^  ^^^  ^^^^  time,  when  it  falls 

slaughter.     4.  Cities  of  refuge  a  type  g^^^enly  upon  them"   (Ecc.  ix.   12). 

of  deliverance  m  Jesus.     Ihe   atone-  ^    Human  life  safeguarded  by  Divine 

ment  is  not  a  violation  or  suspension  i^gtit^tions      The  law  forbids  murder. 

of  law,  yet  mercy  and  deliverance  from  j^  ^j^j^  happens  unintentionally  cities 

penalty  are  given  to  him  who  flees  to  ^^^  ^^^-^^  ^•^^.  refuge.     Life  is  hedged 

Christ.     "  The  reason  of  these  mstitu-  '^^^^^^^  ,     ^^^     j^^^ce,  humanity,  and 

tions  seems  to  be  tins  : — lurstoi.  all,  ^,.^-Aay,na 

their  appointment  arose  irom  a  great  ^ 

law.     (Secondly,  they  were   instituted  Vers.    11-13.     The   cities   were   no 

to  be  an  expressive  foreshadow  or  type  shelter  for   wilful   murder.  ^  1.    Mark 

of  a  grand  and  precious  shelter  for  all  the  origin   of  the  crime.     '_'  Hate  his 

the  people  of  God."— Ciimming.  neighbour."     Cain  hated  his  brother, 

could  not  speak  peaceably  to  him,  and 

Ver.  3.    Prepare.    Every  facility  to  then  killed  him.     "  Whoso  hateth  his 


IIOMILETIC  COMMENTARY:   DEUTERONOMY. 


brother  is  a  murderer  "  (1  Jno.  iii.  15).  Ver.  13.     Pity.     1.   Without  pity, 

2.  Notice  tlie  plot   to  carry  out  the  lest  crime  should  be  encouraged,  the 

design.     "  Lie  in  wait  for  him."     Men  criminal    protected,    and    society    in- 

who  thirst  for  blood  hate  the  upright,  jured.       2.     Without    pity    lest    the 

and  seek  to  destroy  them.    Saul  sought  ends  of  justice  be  frustrated  and  the 

to  murder  David,  the  Jews  the  Saviour  law    of    God    broken.      3.    Without 

and   Paul.      Malice   will  plot.      The  pity,  to  warn  and  deter  others  from 

words  and  aims  of  the  wicked  "  are  to  the  danger, 
lie  in  wait  for  blood  "  (Prov.  xii,  6). 

Ancient  Landmarks  Removed, —  Verse  14. 

Stones  indicating  boundaries  might  easily  be  removed.  Ditches  could  be 
secretly  levelled.  This  would  materially  affect  property,  and  be  a  great  evil  in 
a  laud  where  territory  was  distributed  by  lot.     Removal  would  be — 

I.  To  disregard  ancient  custom.  "  They  of  old  have  set,"  with  care  and 
justice,  "  Custom  is  held  as  law."  Fixed  law  and  fixed  boundaries  should  be 
respected.  But  many  scorn  ancient  landmarks  as  relics  of  bygone  days.  Im- 
patient of  restraint,  they  seek  wider  range  of  thought  and  action,  indulge  in 
novelties,  and  cry,  down  with  temples,  and  away  with  creeds  and  the  Bible  ! 

II.  To  violate  the  law  of  God.  Heathen  nations  held  every  landmark  as 
sacred  ;  honoured  every  stone  and  staple  as  a  god  without  whose  aid  every  field 
would  be  subject  to  contention  and  strife.  God  as  the  proprietor  of  all  the 
earth  sets  bounds  for  Israel,  allotted  their  lands  which  they  held  in  trust,  and 
bound  them  in  terms  imposed  by  His  will  (Deut.  xxvii.  17).  Hence  removal  of 
landmarks  is  violation  of  His  command,  and  direct  insult  to  His  authority. 

III.  To  defraud  our  neighbour.  Landmarks  were  memorials  and  witnesses 
of  the  rights  of  each  man.  Removal  was  selfish  and  unjust  invasion  of  property. 
To  enlarge  your  own  estate  at  the  expense  of  your  neighbour's  is  theft.  Each 
one  should  know  his  own,  and  not  defraud  another  by  concealment,  forgery,  or 
robbery.  "  Thou  shalt  not  defraud  thy  neighbour,  neither  rob  him  "  (Lev. 
xix.  13  ;  Mark  x,  19  ;  1  Thess,  iv,  6). 

IV.  To  expose  to  a  dreadful  curse.  The  execration  of  men  is  something,  but 
Avho  can  bear  the  curse  of  God.  The  field  of  the  fatherless  is  under  Almighty 
protection.  None  can  arm  themselves  against  Him  by  entering  it.  The  poor 
may  seem  helpless,  but  special  warning  is  given  against  their  oppression, 
"Remove  not  the  old  landmark,  and  enter  not  into  the  fields  of  the  fatherless 
(by  acts  of  violence  or  removal  of  boundaries)  for  their  Redeemer  is  mighty,  to 
vindicate  outraged  innocence"  (Prov,  xxiii.  10,  11),  This  in  aftertimes  was  the 
great  affront  of  national  provocation.  "  The  princes  of  Judah  were  like  them 
that  remove  the  bounds,  therefore  I  will  pour  out  my  wrath  upon  them  like 
water  "  (Hos,  v.  10). 

L  Landmarks,  an  indication  of  Divine  care.  Nothing  is  too  insignificant 
for  God's  notice.  The  cities  with  their  roads,  the  fields  with  their  boundaries, 
the  minute  and  the  vast  are  under  his  guardianship.  He  sets  bounds  to 
sea  and  land  and  controls  each  element  in  its  limit  (Job  xxxviii,  10,  11). 
n.  LandmarJis,  a  vindication  of  the  rights  of  property.  Fields  and  gardens 
must  be  cultivated  and  held  as  personal  estate.  Land  is  not  to  be  indiscrimi- 
rately  portioned  out.  God  gives  allotments  to  men,  and  personal  property  is 
needful  for  daily  employment  and  healthy  life.  HL  Landmarks,  a  check  to 
fraud  and  rapacity.  They  warned  against  deceitful  and  unjust  actions.  We 
must  neither  touch  nor  covet  our  neighbour's  property.  The  avaricious  and 
264 


IIOMILETIO  COMMENTARY:   DEUTERONOMY. 


envious  are  checked  by  the  order  of  society  and  the  laws  of  nature.  IV.  Land- 
marks, a  motive  to  neighbourhj  kindness.  To  remove  them  would  injure  our 
neighbour  and  disturb  the  community.  We  are  not  to  sow  discord  nor  create 
strife  and  law-suits,  but  to  live  peaceably  together.  "  Strive  not  with  a  man 
without  cause."  V.  Landmarks,  si/inbols  of  fixed  spiritual  truths  There  are 
certain  fundamental  and  established  doctrines  wliich  must  not  be  removed, 
which  can  never  be  shaken.  Rome  may  remove  landmarks  of  Scripture  by  her 
traditions.  Impatience  of  restraint,  independence  of  spirit,  and  resistance  to 
Divine  authority  may  characterise  the  age.  But  the  chief  landmarks  of  faith 
stand  solid  and  impregnable  as  a  rock.  "  The  foundation  of  God  standeth 
sure." 

The  Trial  of  Capital  Offences. —  Verses  15-21. 

"  The  wrong  "  in  verse  16  is  not  merely  falling  into  idolatry,  but  any  kind  of 
crime  worthy  of  capital  punishment  (verse  19).  One  witness  even  was  tested 
and  punished  if  proved  false.  Judges  were  to  investigate  most  carefully  and 
administer  justice  most  rigidly — 

I.  The  testimony  of  one  witness  was  not  enough  to  condemn  (chap.  xvii.  6) 
He  might  be  prejudiced,  interested  or  unable  to  judge  rightly.  Individuals  are 
not  always  truthful  and  cannot  be  trusted.  Hence  it  is  wise,  as  proved  by 
history  and  human  experience,  that  tiie  life  of  an  innocent  man  should  not 
depend  upon  the  testimony  of  one  witness.  What  a  dishonour  cast  upon  man- 
kind by  the  law !  suspected  of  unfaithfulness  !  and  what  a  check  to  accusers  of 
men  ! 

II.  The  accuser  and  the  accused  were  to  stand  before  God.  "  Both  the 
men,  between  whom  the  controversy  is,  shall  stand  before  the  Lord"  (verse  11). 
All  sin  is  committed  against  God.  He  cannot  permit  evil  to  go  unpunished. 
He  will  expose  and  visit  it  with  condemnation.  1.  Before  "  the  priests  and  the 
judges,"  who  represent  Him.  2.  In  the  sanctuary,  the  residence  of  His  glory. 
This  is  a  picture  of  future  trial,  when  the  sinner  will  stand  before  the  judg- 
ment seat  and  all  iniquity  be  punished, 

III.  If  the  witness  was  false  the  punishment  was  severe.  No  sentimental- 
ism  nor  misplaced  compassion  must  be  shown  to  a  false  witness.  The  law  was 
inflexible,  and  one  guilty  of  perjury  was  doomed  to  suffer  penalty.  1.  Punish- 
ment in  kind.  "  Do  unto  him  as  he  had  thought  to  have  done  unto  his  brother 
(verse  19).  The  lex  talionis  is  applied,  a  person  receives  to  himself  what  he 
gives  to  another  ;  a  law  of  retribution,  wliich  is  God's  law  to  warn  the  trans- 
gressor. 2.  Punishment  without  reserve.  No  indifference  in  the  search, 
"  diligent  inquisition  ; " — no  hesitation  in  executing  the  law  ;  no  pity  whatever 
for  tiie  criminal,  "  Thine  eye  shall  not  pity  "  one  who  had  no  pity  for  another. 
"  A  false  witness  shall  not  be  unpunished,  and  he  that  speaketh  lies  shall  not 
escape"  (Pro v.  xix.  5). 

A  False  Witness. —  Terse  16. 

Society  cannot  exist  without  laws,  and  laws  cannot  be  administered  without 
testimony.  False  witness  or  perjury  therefore  is  the  most  obnoxious  of  crimes, 
and  as  such  deserves  the  severest  condemnation. 

I.  A  false  witness  is  offensive  to  God.  God  is  represented  as  "  a  God  of 
truth,  and  without  iniquity"  (Deut,  iii.  2,  4);  "  a  God  that  cannot  lie" 
(Job  i.  2),     The  perjurer  takes  His  name  in  vain  ;  dishonours  His  attributes, 

265 


HOMILETIC  COMMENTARY:    DEUTERONOMY. 


and  defies  His  law.     When  wo  prevaricate,  conceal  truth,  or  speak  lies,  we 
insult  the  God  of  heaven,  "  the  faithful  and  true  witness." 

II.  A  false  witness  is  injurious  to  society.  In  his  heart  he  is  uncharitable 
and  envious  towards  liis  fellow-men.  In  his  actions  he  is  mischievous  to  society. 
He  destroys  its  coutiilence,  breaks  its  bonds,  and  becomes  an  agent  of  the  devil, 
"  the  father  of  lies  "  (1  Kings  xxi.  13).  "  The  slanderer,"  says  Archbishop 
Leighton,  "wounds  three  at  once;  himself,  him  he  speaks  of,  and  him  that 
hears."  His  cruelty  and  malice  are  set  forth  by  three  murderous  instruments- 
weapons  of  deatii.  "  A  man  that  beareth  false  witness  against  his  neighbour  is 
a  maul,  and  a  sword,  and  a  sharp  arrow  "  (Prov.  xxv,  18). 

III.  A  false  witness  should  be  put  down  by  every  possible  means.  "  So 
shalt  thou  put  the  evil  away "  (verse  19).  Everyone  is  interested  in  the 
suppression  of  crime.  Priests,  judges,  and  people — society  and  the  Christian 
Church  are  concerned.  All  should  love  truth  and  put  down  deceit  (Col.  iii.  9  ; 
Rom.  iii.  13).  "That  shalt  not  raise  (marg.  receive )  ?i  ^ahQ  report:  put  not 
thine  hand  with  the  wicked  to  be  an  unrighteous  witness  "  (Ex.  xxiii.  1). 

Dare  to  be  true,  nothing  can  need  a  lie  ; 

Tiie  fault  that  needs  it  most  grows  two  thereby. 

The  Law  of  Retaliation. —  TV^^s  19-21. 

Among  the  Israelites  and  in  all  nations  where  slavery  existed,  or  where  owners 
had  the  power  of  punishment  in  their  own  hands,  the  exercise  of  absolute 
authority  was  liable  to  be  abused.     Hence  the  importance  and  place  of  this  law. 

I.  Its  use  in  the  Old  Testament.  It  is  probable  that  the  law  existed  before 
the  time  of  Moses,  and  was  accepted  by  him  as  tolerable.  It  would  be  suitable — 
1.  As  an  elementary  'principle  of  justice.  Theoretically  it  seems  exact  and 
right.  Itwas  accepted  by  magistrates  as  a  rule  in  civil  law.  It  is  found  in  the 
code  of  primitive  nations,  recognised  by  the  laws  of  Solon,  by  ancient  Indians, 
and  by  the  Thurians  {cf.  Speak.  Com.  ;  Ex.  xxi.  22-25).  It  is  the  first  lesson 
of  civihzation  and  public  justice.  "  Thou  shalt  give  life  for  life,  eye  for  eye," 
etc,  (Ex.  xxi.  23  ;  Lev.  xxiv.  20).  2.  As  a  foundation  of  public  moralit}/. 
Power  is  often  abused.  Men  forget  and  break  the  golden  rule.  Human  life 
must  be  respected,  wrong  rectified,  and  laws  administered.  There  must  be  no 
connivance  in  guilt.  "  Hand  for  hand,  foot  for  foot."  3.  As  a  check  to  private 
revenge.  "Revenge  is  sweet,"  and  men  like  to  take  law  into  their  own  hands. 
The  law  of  the  eternal  must  be  asserted  and  vindictive  tempers  subdued.  "  He 
that  stndieth  revenge  keepeth  his  wounds  open." — Bacon.  "  Vengeance  is 
mine  ;  I  will  repay  saith  the  Lord." 

II.  Its  exposition  in  the  New  Testament.  The  scribes  took  their  stand  on 
the  letter,  disregarded  the  design  and  spirit  of  the  law,  and  expounded  in  the 
wrong  direction.  Their  popular  casuistry  made  it  one  of  private  retaliation  and 
not  of judicialaction.  But  the  disciple  of  Christ,  in  suffering  wrong,  must 
cherish  no  desire  to  retaliate  and  accuse.  He  must  be  i)repared  in  word  and 
act  to  show  the  spirit  of  his  master.  The  letter  may  not  bind,  bub  the  principle 
should  be  the  law  of  life.  We  are  not  to  revenge,  but  cultivate  the  habit  of 
non-resistance  to  evil  {cf  Mat.  v.  38-42).  The'law  of  the  New  Testament  is 
not  contradictory  to  that  of  the  Old  Te.^tament.  It  is  more  than  a  civil  enact- 
ment. It  is  forbearance  with  those  who  wrong  us,  well-doing  to  those  who  hate 
us,  the  characteristic  and  image  of  God's  children  (Mat.  v.  48). 

And  earthly  power  doth  then  show  likest  God's 
When  mercy  seasons  justice. 
26G 


EOMILETIO  COMMENTARY:   DEUTERONOMY. 


The  law  of  requital.  1.  A  doctrine  of  scripture.  "As  I  have  done,  so  God 
hath  requited  me  "  (Jud.  i.  7).  The  Lord  of  recompenses  shall  surely  requite."^ 
"  With  what  measure  ye  mete,"  etc.  "  A  false  witness  shall  not  be  unpuuiished  " 
(Prov.  xix.  5-9).  2.  A  law  of  providence.  Men  may  deny  and  disregard  it ; 
but  they  cannot  destroy,  cannot  escape  this  righteous  and  holy  law.  ^^  Be  not 
deceived,  God  is  not  mocked.  "  He  that  speaketh  lies  shall  not  escape."  3.  A 
reason  for  suhmission  to  God.  Indulge  in  no  passion.  Fret  not  because  of  evil 
doers.  It  costs  more  to  revenge  injuries  than  to  bear  them.  Events  are  not 
under  the  control  of  wicked  men.  "  Say  not,  then,  I  will  recompense  evil ;  but 
wait  on  the  Lord  and  He  shall  save  thee." 

HOMILETIO  HINTS  AND  SUGGESTIONS. 


Vers.  11-21.  Learn. —  1.  Great 
wickedness  often  found  among  men — 
murder,  fraud,  perjury.  Oppressive 
to  society,  insulting  to  God,  and 
abounding  eveu  in  Christian  countries. 
2.  Divine  methods  of  overcoming  this 
wickedness.  By  religious  laws  and 
social  restraints,  by  functions  of  state 
and  spiritual  institutions.  What  a 
debt  we  owe  to  the  gospel  which  renews 
and  controls  man,  elevates  and  purifies 
society ! 

Vers.  16-19.  False  witness.  1.  God 
is  a  God  of  truth,  promotes  it  in  the 
world  and  seeks  it  in  His  people.  2. 
Truth  should  be  sacred  to  us  in  all 
circumstances  of  life.  3.  The  danger 
of  lying.  4.  The  necessity  of  grace 
and  prayer. 

Ver.  19.  Betrihution.  1.  An  ap- 
pointment of  God  in  social  and  civil, 
in  national  and  individual  life.  2.  A 
warning  to  others.  Sir  W.  Ealeigh, 
challenged    by   a   hot-headed    youth. 


refused  to  fight.  The  young  man- 
spat  in  his  face  in  public.  Thinking 
of  the  consequences.  Sir  W.  calmly 
wiped  his  face  and  replied,  "  Young 
man,  if  I  could  as  easily  wipe  your 
blood  from  my  conscience  as  I  can 
this  injury  from  my  face,  I  would  this 
moment  take  away  your  life." 

Ver.  20.  Hear.  Others'  woes  should 
be  our  wai-nings,  others'  sufferings  our 
sermons  (1  Cor.  x.  5-12).  God's  house 
of  correction  is  the  school  of  instruc- 
tion.— Trapp. 

Vers.  19-21.  Pity  andjtistice.  1. 
Justice  from  the  highest  source  of  the 
land.  The  presence  and  the  repre- 
sentatives of  God.  2.  Justice  with- 
out pity.  Right  better  than  pity. 
3.  Justice  for  public  good.  "  Those 
which  remain  hear  and  commit  no 
more  evil."  Life  often  sacrificed  for 
the  welfcire  of  the  community.  True 
patriotism  displayed  in  the  suppression 
of  crime. 


ILLUSTRATIONS   TO   CHAPTER  XIX. 


Vers.  1-10.  Cities.  A  party  of  travel- 
lers in  the  desert  were  overtaken  by  the 
fierce  simoon.  Like  blinding  snow 
driven  by  the  winds  of  March  came 
the  hot  sands.  Before  the  simoon  had 
reached  its  height  they  came  suddenly 
upon  a  rude  building  of  stone,  well 
protected  with  roof  and  doors,  which 
the  hand  of  charity  had  erected  there 
in  the  desert  for  shelter.  With  joy 
they  rushed  into  it,  closed  the  doors, 
and  were  safe. 


"  The  wonders  of  life  and  gladness, 
All  the  wonders  of  hope  and  fear  ; 
The  wonders  of  death  and  sadness. 
All  the  wonders  of  time  are  there." 

— Bonai\ 

Ver.  11.  Hate.  Whoever  hates 
kills  the  soul. —  Vinet.  A  true  man 
hates  no  one. — Napoleon  I.  "  From 
envy,  hatred  and  malice,"  etc. 

Ver.  12.  Deliver  him.  By  the  con- 
viction and  execution  of  a  murderer, 

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HOMILETIC  COMMENTARY :    DEUTERONOMY. 


humanity    is    not    extinguished    but         Ver.  18.     False  u'itiiess. 

enLarged  ;   it   is  individual   compassion  Sworn  on  every  slight  pretence, 

overcome   by  a  regard   to   the   general  I'iU  perjuries  are  common  as  bad  pence  ; 

good. A..  Fuller  While  thousands,  careless  of  the  dawning  sin, 


Kiss  the  book's  outside,  who  ne'er  look  within. 

— Coivper. 


Ver.    14.        Landmarks    removed  Vers.  19-21.    Not  pity.     Most  just 

Covetousness,  by  a  greedmess  of  get-  j^  is  that  lie   who  breweth  mischief 

ting  more    deprives  Itself  of  the  true  ^^ould  have  the  first   draught  of  it 

end  of  getting  It _;  it  loses  the  enjoy-  himself.-^^mma^. 
ment    ot    what    it    has    got. — Sprat.  ^  ^  ^   i.  .,      , 

X\r.r.;^..  ^c  \       •        •    i.1        •       c  \  Kevenge  at  nrst,  though  sweet. 

Desire  of  having  is  the  sin  of  covetous-  Bitter  ere  long  back  on  itself  recoils. 

ness. — Shakspeare.  —Milton. 


CHAPTER  XX. 


Ceitical  Notes.— Eeverence  for  life,  and  that  which  tends  to  preserve  it,  was  the  motive  for 
laws  given  in  last  chapter.  The  same  is  the  basis  of  those  in  this  chapter.  Even  in  time  of 
wjir,  forbearance  was  to  be  exercised  in  respect  of  Israelites  themselves  who  are  levied  for  war 
(vers.  1-9)  ;  in  respect  of  the  enemy  (vers.  10-15)  ;  Canaanitish  nations  alone  excepted  (vers. 
16-18)  ;  and  in  respect  of  the  property  of  the  vanquished.     {Speal:.  Com.) 

Vers.  1-9.  Instructions  for  military  service-  Prospective  in  nature,  but  of  permanent 
authority  ;  not  a  temporary  arrangement  in  prospect  of  war,  but  standing  orders  in  future 
settlement  of  Israel.  Horses,  the  chief  strength  of  nations  surrounding  (Ex.  xiv.  7  ;  Josh.  xvii.  6 ; 
Jud.  iv,  3). 

_  Ver.  2.  Priest,  not  high  priest,  but  one  appointed  ;  called  by  Rabbins  "  the  anointed  of  war," 
like  Phinehas  (Num.  xxxi.  6),  who  exhorted  the  people  in  formula  (vers.  3  and  4).  Tremble, 
lit.,  make  haste,  as  if  confused. 

Ver.  5-7.  Officers,  i.e.,  the  Shoterim,  roll-keepers  (Ex.  v.  6-10)  (Sept.  scribes),  whose  duty  to 
muster  men  and  announce  orders  of  generals  (2  Chr.  xxvi.  11).  Exemptions  given.  Dedicated 
the  house  on  taking  possession,  by  certain  religious  ceremonies  (cf.  Neh.  xii.  27  :  Ps.  xxx.) 
(title).  A  yearly  immunity.  Eaten  (ver.  6),  lit.,  made  it  common.  When  fruit  trees  were 
planted  (Lev,  xix.  23)  and  vines  set  (Jud.  xix.  24)  fruit  was  not  eaten  the  first  four  years,  but  set 
apart  from  common  uses.  Betrothed,  always  considerable  time  before  marriage.  Faint  (ver.  8), 
melt,  or  floio  doivn,  become  despondent  (Gen.  xvii.  15  ;  Jos.  vii.  5).  Captains  at  the  head  of  the 
people,  in  smaller  levies  (vers.  10-20).  Instructions  concerning  sierjes,  to  prevent  wanton 
destruction  of  life  and  property. 

Ver.  10.  If  towns  peaceably  surrendered,  armed  men  were  not  put  to  death.  Offensive  wars 
not  encouraged.  Tributaries  conquered  nations  would  become  servants,  yet  receive  the  highest 
blessings  in  alliance  with  Israel  (2  Sam.  xx.  18-20).  If  besieged  cities  refused  to  capitulate, 
those  found  in  arms,  every  male  put  to  death.     Women  and  children  kindly  treated  (ver.  14). 

Vers.  15-18.  With  Canaanitish  towns  Israel  was  not  to  act  thus.  These  people  put  under  the 
ban  must  be  exterminated.  Nothing  that  breathcth,  lit.  every  breath  bj'  which  human  beings 
alone  are  understood  (cf.  Josh.  x.  40  ;  xi.  11,  with  chap  xi.  14).  If  the  seige  was  long,  trees 
were  not  cut  down  (ver.  19).  Various  renderings  h.ave  been  given  of  this  difficult  text.  The 
general  sense  seems  to  be  that  man's  life  depends  upon  the  fruit  of  the  trees,  in  a  sense  he  is 
identified  with  them  ;  their  destruction  would  be  a  sort  of  sacrilege,  and  would  diminish  fuel 
and  hinder  military  operations.  Trees  whose  fruit  not  edible,  cut  down  and  used  for  ramparts 
in  Beige  (Ezek.  iv.  2). 

Righteous  War. —  Verses  1-5. 

Israel  was  not  a  warlike  nation,  but  they  were  about  to  enter  into  serious 
conflict  with  other  nations.     In  future  years  they  might  have  to  maintain  their 
268 


HOMILETIC  COMMENTARY:   DEUTERONOMY. 


independence  and  defend  themselves  from  aggression.  Instructions  are  given  to 
show  the  spirit  in  whicli  war  must  be  undertaken,  carried  on  and  finished.  If 
war  was  inevitable  the  Providence  of  God  would  lead  them  into  it.  That  would 
be  righteous  war. 

I.  War  undertaken  to  accomplish  the  purpose  of  God.  Israel  undertook 
war,  not  of  their  own  accord  ;  not  for  selfish  aggrandisement  nor  to  realise 
ambitious  schemes.  They  were  commanded  by  God  to  possess  the  land.  Fear- 
ful may  be  the  consequences  of  rash  and  inconsiderate  war.  "  In  the  name  of 
our  God  we  will  set  up  our  banners." 

II.  War  sanctioned  by  the  will  of  God.  Every  nation  prays  for  its  armies  ; 
but  no  war  in  which  the  presence  of  God  cannot  be  expected  is  justifiable. 
1.  God's  ivill  is  ascertained  by  His  presence.  "  The  Lord  thy  God  is  with  thee." 
God  may  permit  enterprises,  but  never  helps  them  when  they  oppose  His  will. 
Israel  rebelled,  "  went  presumptuously  up  into  the  hill ;  God  went  not  with 
them  and  they  were  smitten  by  the  Amorites  (Deut.  i.  43,  44).  2.  God's  will  is 
declared  by  His  servants.  "  The  priest  shall  approach  and  speak  unto  the 
people."  They  are  not  mere  captains  of  the  army,  but  ministers  of  God,  re- 
minding of  the  past  and  encouraging  for  tiie  present.  Their  presence  and  help 
indicate  God's  purpose.  "  The  sons  of  Aaron,  the  priests,  shall  blow  with  the 
trumpets  ;  and  they  shall  be  to  you  for  an  ordinance  for  ever  "  (Num.  x.  8). 

III.  War  conducted  by  the  precepts  of  God.  Here  are  specific  directions, 
commands  from  God  concerning  war.  War  unprovoked  and  for  unlawful 
conquest  finds  no  sanction  in  God's  word.  When  it  becomes  a  necessity  to 
defend  ourselves  and  punish  evil  doers,  when  it  cannot  justly  be  avoided,  "  The 
belligerent  nation  then  becomes  the  executioner  of  Divine  judgments,  but  it 
must  also  know  and  confess  that  it  is  used  by  God  for  this  purpose,  and  that  it 
only  carries  on  war  aright  when  it  does  so  with  this  conviction.  Then  only  can 
we  come  before  God  with  confidence  and  a  good  conscience,  because  it  is  His 
will  that  we  liave  performed  ;  and  every  wilfully  undertaken  war  forbids  our 
having  free  and  happy  access  to  God." — Luthardt.  "Every  purpose  is 
established  by  counsel,  and  with  good  advice  make  war." 

Christian  Life  a  Warfare. 

In  war,  God  alone  was  Israel's  confidence.  Their  enemies  might  excel  in 
numbers  and  in  military  strength,  but  they  were  not  to  be  afraid.  God  would 
protect  and  help  them. 

I.  This  warfare  is  against  mighty  enemies.  Surrounding  nations  were  often 
a  terror  to  Israel.  The  Christian  fights  against  powerful  odds ;  principalities 
and  powers  in  earthly  and  heavenly  places.  1.  Enemies  great  in  number.  "A 
people  more  than  thou."  God  is  not  always  with  the  strongest  battalions. 
Numbers  are  often  ranged  against  Him  and  His  people.  But  He  counts  nations 
as  nothing  and  less  than  nothing.  2.  Enemies  terrible  in  equipment.  Horses 
and  chariots  were  most  formidable  elements  of  ancient  nations.  "Some  trust 
in  chariots  and  some  in  horses,"  but  that  is  confidence  vain  and  displeasing 
to  God.  Glorious  were  the  victories  when  Israel  renounced  trust  in  human 
strength.  "  The  horse  is  prepared  against  the  day  of  battle,  but  safety  (victory) 
is  of  the  Lord." 

II.  In  this  warfare  right  men  are  wanted.  Every  soldier  is  not  valiant. 
Gideon's  army  was  sifted,  and  many  in  Israel  were  sent  away  for  lack  of  faith 
and  enthusiasm.     1.  Good  leaders  are  wanted.      Men  "  anointed  for  war,"  as 

269 


HO  MI  LET IC  COMMENTARY:    DEUTERONOMY 


the  Rabbins  called  the  priests — men  of  the  stamp  of  Henry  Havelock  and 
Hedley  Vicars.  Men  of  undaunted  courage,  strong  in  God  and  prepared 
to  lead.     2.  Good  soldiers  are  wanted.      Soldiers  who  can  endure  hardness. 

a.  tSoldiers  conscious  of  right.  For  if  a  man  feels  that  he  is  in  the  wrong,  he 
fears  detection,  disgrace  and  punishment.  Macbeth  started  at  the  whisper 
of  every  wind.      "  Virtue  is  bold,  and  goodness  never  fearful." — Shakspeare' 

b.  Soldiers  trilling  to  serve.  Volunteers,  not  pressed  men.  None  can  be  forced. 
Service  that  is  forced  is  weakness  and  useless.  Our  hearts  must  be  in  the 
conflict  or  we  fight  in  vain.  c.  Soldiers  fall  of  courage  The  faint-hearted 
injure  the  morale  of  the  troops.  Fear  is  contagious  and  leads  to  flight.  Beware 
of  this  infection,  "  neither  fear  ye  their  fear,  nor  be  afraid"  (Is.  viii.  12). 

III.  In  this  warfare  we  should  not  be  disheartened.  "  Let  not  your  hearts 
faint ;  fear  not,  and  do  not  tremble."  Why  be  terrified  ?  Opponents  flee 
before  a  brave  man.  "  One  of  you  shall  chase  a  thousand."  1.  God's  providence 
encourages  us.  "  Brought  thee  up  out  of  the  land  of  Egypt."  There  is  constant 
reference  to  this  deliverance  most  striking  and  instructive.  History  unfolds 
Divine  providence  ;  abounds  with  proofs  of  omnipotence,  and  pledges  of  help. 
Examples  are  cited  to  animate  to  fortitude  and  virtue.  2.  God's  presence  is 
with  us.  "  The  Lord  thy  God  is  with  thee."  Not  merely  as  commander,  but 
"  goetli  with  you  "  into  the  greatest  danger.  Not  as  a  spectator,  like  Xerxes, 
who  viewed  the  conflict  from  on  high,  but  "  to  fight  for  you  "  with  the  determi- 
nation "  to  save  you."  "  The  Lord  thy  God,  Jle  it  is,"  not  a  common  general, 
"  that  doth  go  with  thee  ;  He  will  not  fail  thee,  nor  forsake  thee." 


The  Exemptions  in  War. —  Verse  5-9. 

Soldiers  must  be  as  free  from  care  and  cowardice  as  possible.  Wellington 
declared  "  that  the  power  of  the  greatest  armies  depends  upon  wliat  the 
individual  soldier  is  capable  of  doing  and  bearing."  Four  classes  are  here 
exempted  : — 

I.  Those  involved  in  business.  The  soldier  leaves  his  private  business  when 
he  enlists  to  serve  his  country.  The  farmer  leaves  his  plough,  the  mechanic  his 
shop,  and  the  merchant  his  store.  In  Israel  those  were  not  called  to  si^rve  who, 
from'  circumstances  and  ]irospects,  would  feel  most  keenly  the  hardship.  1. 
2'ho.^e  engaqed  in  dedicating  a  house.  They  must  return  to  their  house  lest 
another  dedicate  it.  2.  Those  engaged  in  planting  a  vineyard  must  enjoy  the 
fruit  of  it.  Building  and  planting  are  good  and  needful  for  the  community,  but 
encumber  the  soldier. 

II.  Those  hindered  by  social  ties.  "  What  man  hath  betrothed  a  wife  and 
not  taken  iier  "  (ver.  7  ;  chaj).  xxiv.  5).  "  It  was  deemed  a  great  hardship  to 
leave  a  house  unfinished,  a  new  property  half-cultivated,  and  a  recently  con- 
tracted marriaf^e  uuconsummated,  and  the  exemptions  allowed  in  the-e  cases 
were  founded  on  the  principle,  that  a  man's  heart  being  deeply  engrossed  with 
something  at  a  distance,  he  would  not  be  very  enthusiastic  in  the  public  service." 
(Jamieso7t).  In  an  army  there  should  be  one  heart,  one  purpose  and  one  desire 
to  jjlease  the  commander.  In  the  corps  of  Christian  soldiers  there  is  entire 
obedience  to  the  will  of  the  Captain  of  our  Salvation.  "  No  man  that  warreth 
entaniileth  himself  with  the  afl"airs  of  this  life  :  that  he  may  please  him  who 
hath  chosen  him  to  be  a  soldier." 

III.  Those  deficient  in  personal  qualifications.  The  fearful  and  faint-hearted 
were  not  permitted  to  war.     1.  In  moral  qualijications.     Some  think  that  the 

270 


IIOMILETIC  COMMENTARY    DEUTERONOMY. 


CHAP.  XX, 


fear  named  arose  from  an  evil  conscience  which  makes  a  man  afraid  of  danger 
and  death.  Men  of  loose  and  profligate  lives  are  often  cowards  and  curses  to 
an  army.  Hence  those  conscious  of  guilt  were  to  be  sent  away.  "  A  guilty 
conscience  needs  no  accuser."  "  Conscience  makes  cowards  of  us  all."  2. 
In  natural  qualification.  The  allusion  seems  to  be  natural  cowardice.  Men 
reverence  bravery,  but  cowards  are  objects  of  scorn.  Wellington  said  of  some 
foreigners  who  ran  away  from  the  field  of  Waterloo,  "  Let  them  go  ;  we  are 
better  without  them."  There  must  be  no  fear  in  officers  or  men.  No  cowards 
in  the  ranks  lest  the  army  flee  before  the  enemy.  "  Let  him  go  and  return  unto 
his  house  lest  his  brethren's  heart  faint  as  well  as  his  heart." 


HOMILETIC  HINTS  AND  SUGGESTIONS. 


Ver.  1.  .P ear  forbidden.  Israel  had 
seen  little  of  war,  only  a  few  brushes  in 
their  journey  with  inferior  adversaries. 
Things  would  soon  become  more 
serious.  Hence  alarm  and  need  of 
admonition  and  encouragement.  All 
Christians  are  soldiers  and  wage  a  good 
warfare.  It  is  a  necessary  and  trying 
warfare  —  continues  through  every 
season  and  in  every  condition.  The 
forces  of  their  enemies  may  be  superior 
in  number,  vigilance,  wisdom  and 
might.  Hence  danger  of  alarm  and 
need  of  fortitude  in  the  warrior.  None 
have  better  grounds  for  courage  than 
we,  not  in  ourselves  for  then  we  must 
fail.  Fii'st,  the  Divine  presence  : 
"For  the  Lord  thy  God  is  with  thee." 
Antigonus  said  to  his  troops,  dismayed 
at  the  numbers  of  the  foe,  "  How  many 
do  you  reckon  me  for  ?  "  But  God  is 
all-wise  and  almighty.  Nothing  is  too 
hard  for  the  Lord,  and  if  He  be  with 
us,  "they  that  be  with  us  are  more 
than  they  that  be  with  them." 
"  Greater  is  He  that  is  in  us  than 
he  that  is  in  the  world."  Secondly, 
His  agency  :  "  Who  brought  thee  up 
out  of  the  land  of  Egypt."  To  a  Jew, 
this  was  not  only  a  proof  but  a  pledge  ; 
not  only  showed  what  He  could  do, 
but  was  a  voucher  of  what  He  would 
do.  He  is  always  the  same,  and  never 
suffers  what  he  has  done'  to  be  un- 
done. Strange  would  it  have  been, 
after  opening  a  passage  through  the 
sea,  to  have  drowned  them  in  Jordan. 
What  would  have  been  thought  of  His 
great  name,  after  placing  himself  at 
their  lipad  to  lead  tliem  to  Canaan,  if 
He  had  suffered  them  to  be  overcome 


by  the  way  ?  He,  who  begins  the 
work,  is  not  only  able  to  finish,  but 
begins  it  for  the  very  purpose.  "  He 
that  spared  not  His  own  Son,  but 
delivered  Him  up  for  us  all,  how  shall 
He  not  with  him  also  freely  give  us  all 
things  ?  " — Jay. 

Vers.  2,  3.  The  jyriest  helping  the 
soldier.  The  priest  shall  approach  and 
speak  unto  the  people.  "  A  minister 
of  peace  an  advocate  of  war "  only 
when  war  is  justified.  Even  then  only 
in  showing  how  to  regulate,  mitigate, 
and  direct  it.  Learn — 1.  The  con- 
nection of  religion  with  war  in  its 
sanctions  and  inspirations.  2.  The 
business  of  the  })riest  to  caution  the 
leaders  and  encourage  the  soldiers  in  a 
righteous  contest. 

Ver.  5.  Building  and  dedicating  a 
house.  \.  By  liberality  to  the  poor. 
Festive  ceremonies  and  entertainments 
were  given.  2.  By  consecrating  it  to 
God  through  whose  aid  it  had  been 
built  and  by  whose  blessing  it  would 
prosper.  There  should  be  a  family 
altar  and  a  family  re'igion.  "  A 
church  in  the  house"  (Psalm  30th — 
compare  title).  This  the  best  ornament 
and  defence  of  the  house. 

Ver.  8.  Faint-hearted.  1.  Coward- 
ice weakens — faint,  fear,  tremble  and 
terrify  (ver.  3)  are  degrees  of  weakness. 
2.  Cowardice  renders  incapable  of  right 
impressions.  Let  not  your  hearts  be 
tender  to  receive  impressions  of  fear  and 
despair.  Melting  hearts  are  like  hot 
iron,  capable  of  any  impression.  "  Steel 

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HOMJLETIC  COMMENTARY :  DEUTERONOMY. 


your    hearts."      3.  Cowardice    affects  people."    Defects  remedied  and  effici- 

others.      "  Lest  his  brethren's  heart  ency  secured.     Much  to  be  done  before 

faint."  the   Christian  Church   can  light   and 

conquer  the  world. 

Ver.  5-9.  Defective  armies  {c]i\\xc\\qb  Christianity  and  Heroism.     Christ- 

or  organizations).     1.  Requiring  to  be  ianity  makes  true  heroes  in  war.  Rulers 

sifted.     The  incapable  and  unfit  sent  in  church  and  state  should  be  chosen 

home.    2.  Requiring  to  be  re-organized,  on   account   of  spiritual   or  Christian 

"  Captains "   chosen  fit  "to  lead  the  character. 

The  Method  of  Conducting  War. —  F^rs^s  10-15. 

When  Israel  came  nigh  a  city  not  belonging  to  the  Canaanites,  they  were  to 
summon  it  to  peaceable  surrender  and  submission  (Jud.  xxi.  13).  Moses  does 
not  encourage  aggressive  war.  If  the  town  resisted  a  regular  siege  was  under- 
taken, and  when  captured  males  were  slain,  women  and  children  spared,  and 
booty  approjiriated  to  their  own  use. 

I.  Try  mild  measures  before  severe.  Even  in  war  there  should  be  honour 
and  justice.  1.  Offer  peace  before  war.  "Proclaim  peace  unto  it."  In  the 
settlement  of  quarrels,  be  ready  to  give  and  to  submit  to  arbitration,  proposals 
of  peace.  God  in  mercy  offers  peace  to  sinners — has  no  pleasure  in  their 
destruction,  but  beseeches  them  to  be  reconciled  to  Him.  2.  Malie  men 
tributary  rather  than  exterminate  them.  If  peace  proposals  were  accepted, 
they  must  acknowledge  the  supremacy  of  Israel  by  tribute-money.  They  must 
renounce  idolatry  and  become  servants.  Then  their  conquerors  would  be  their 
protectors.  If  we  yield  to  God  and  become  His  servants,  we  shall  not  only  be 
saved  from  destruction,  but  become  fellow-citizens  with  saints  and  members  of 
God's  household. 

II.  Display  the  spirit  of  humanity.  In  most  barbarous  times  this  has  often 
been  seen.  Alexander,  Cajsar,  and  Napoleon  were  not  devoid  of  feeling. 
1.  Spare  property.  Cities  not  plundered,  trees  not  destroyed.  Cattle  and 
spoil  to  be  appropriated  to  personal  use.  2.  Spare  human  lives.  Helpless 
women  and  innocent  children  not  to  be  touched.  Here  is  a  degree  of  self- 
control  not  displayed  in  modern  Christian  warfare. 

A  War  of  Extermination. —  Vei-ses  lQ)-\%. 

The  Canaanites  were  to  be  completely  exterminated.  They  fell  under  the 
judicial  displeasure  of  God  and  were  utterly  ruined,  as  the  only  means  to 
preserve  Israel  from  moral  corruption.     Learn — 

I.  That  men  may  become  so  wicked  that  utter  ruin  ensues.  Of  cities 
given  to  Israel  no  remnant  of  inhabitants  must  be  spared.  Canaanites  must 
not  share  with  Israelites  in  the  land  of  promise.  No  terms  of  peace  were 
ofiered  tliem.  They  had  filled  up  the  measure  of  iniquity  ;  had  become  totally 
averse  to  God  ;  and  were  abandoned  to  there  awful  doom.  Their  punishment 
was  not  the  execution  of  revenge  upon  enemies,  but  the  result  of  their  own 
wickedne.s;s,  the  fulfilment  of  a  Divine  sentence  upon  that  wickedness.  "  Thou 
shalt  save  alive  nothing  that  breatheth." 

II.  This  utter  ruin  ensues  lest  the  people  of  God  should  be  endang-ered. 
Israel  would  have  been  corrupted  by  the  lives  and  idolatry  of  Canaanites. 

272 


HOMILETIC  COMMENTARY:    DEUTERONOMY. 


God's  people  are  morally  endangered  by  the  pollutions  and  customs  of  the 
world.  God  is  concerned  for  their  character  and  preservation  (Ex.  xxxiv.  11-16). 
He  loves  them,  and  has  given  men  for  them,  and  people  for  their  life  (Is.  xliii.  4). 
"  That  they  teach  you  not  to  do  after  their  abominations." 

III.  What  a  warning  this  utter  ruin  should  he  to  all.  First  to  God's 
people.  What  a  motive  for  separation  from  sin  and  the  world  !  What  an 
argument  for  obedience  when  the  disobedient  are  punished  so  fearfully.  War 
against  sin  should  be  one  of  extermination.  The  least  evil,  if  spared,  may  ruin 
the  character.  But  to  the  impenitent  and  ungodly,  here  is  a  picture  of  the 
destruction  which  awaits  them  unless  found  in  Christ.  They  are  reserved 
"  unto  the  judgment  of  the  great  day." 


Preservation  of  Fruit  Trees. —  Verses  19,20. 

In  carrying  on  war,  leaders  are  apt  to  indulge  in  passion  and  destroy  every- 
thing within  reach.  In  a  long  siege,  Israel  might  use  non-fruit-bearing  trees, 
but  those  bearing  fruit  were  not  to  be  touched. 

I.  God's  laws  are  intended  to  check  unlawful  feeling  and  action.     God  is 

more  merciful  than  we  are.  Food  trees  and  human  life  have  been  wantonly 
destroyed,  and  military  rage  is  often  most  furious.  The  ravages  of  war  must 
be  checked.  A  voice  must  be  heard,  above  the  tramp  of  horsemen  and  the 
command  of  kings.     "  Thou  shalt  not." 

II.  God's  laws  prohibit  any  wilful  waste  at  all  times.  God  ever  consults 
our  interests  and  economises  our  resources.  "  The  Jews,"  says  Henry,  "  under- 
stand this  as  a  prohibition  of  all  wilful  waste  upon  any  account  whatsoever. 
No  fruit  tree  is  to  be  destroyed,  unless  it  be  barren  and  cumber  the  ground. 
Nay,  they  maintain,  '  Whoso  wilfully  breaks  vessels,  tears  clothes,  stops  wells, 
pulls  down  buildings,  or  destroys  meat,  transgresses  this  law.  Thou  shalt  not 
destroy.'  "  Broken  fragments  must  be  gathered  up,  that  nothing  be  lost. 
Every  creature  is  good  in  its  end,  and  nothing  must  be  refused  or  abused. 


On  Sparing  Fruit  Trees. 

What  are  the  lessons  touching  our  own  life  which  are  suggested  by  this 
exemption  ?  1.  Spare  the  fruit  trees, — Then  men  are  to  he  self-controlled  under 
the  most  exciting  circumstances.  Jews  were  to  bear  this  restriction  in  mind  at 
a  time  when  most  intensely  excited.  It  was  not  to  be  remembered  in 
moments  of  tranquilly,  but  to  be  sent  before  them,  when  fiercest  passions  were 
ablaze.  We  have  been  taught  "that  all  is  fair  in  war" — this  law  contradicts 
that  proverbial  morality.  We  are  not  to  excuse  wantonness  by  pleading  excite- 
ment of  circumstances.  Beautiful  the  provision  that  in  the  keenest  contest  there 
was  to  be  recollection  of  law  !  It  should  be  so  in  our  lives.  In  this  day  of  fierce 
competition  men  are  in  danger  of  giving  themselves  up  to  passion,  rather  than 
judgement,  and  pleading  the  pressure  of  circumstances  as  an  excuse  for  doing 
some  things  they  would  never  think  of  doing  in  calmer  moments.  Such  plea  is 
vicious.  Even  in  battle  men  are  not  to  lose  reflectiveness,  in  the  presence  of 
death  they  must  remember  the  law  of  God.  2.  Spare  ^  the  fruit  trees. 
Then  do  not  force  a  preserit  victory  at  the  expense  of  future  suffering.  Victories 
may  cost  too  much.     What,  if  after  conquest,  we  have  cut  off  sources  of  supply 

S  273 


IIOMILETIO  COMMENTARY:  DEUTERONOMY. 


and  left  ourselves  without  bread  and  water  ?  The  frequent  question  should  be 
not,  can  I  reach  yonder  point  ?  but  can  I  reach  it  without  sacrificing  obedience 
to  divine  law  ?  You  may  get  your  own  way  in  life,  but  what  if  you  have  to 
burn  an  orchard  in  doing  so  ?  A  fruit  tree  standing  between  you  and  victory 
may  appear  a  small  thing,  but  that  small  thing  represents  the  sources  at  which 
life  renews  itself.     What  if  a  man  gain  the  whole  world  and  loose  his  own  soul  ? 

3.  Spare  the  fruit  trees.  Then  judge  all  thmgs  by  their  highest  usefulness  and 
not  by  their  temporary  advantages.  The  tree  might  have  been  useful  for 
bulwarks  but  there  was  a  higher  use  to  which  it  could  be  put,  and  its  treatment 
was  determined  by  this  higher  use.  Things  are  not  judged  by  their  meanest, 
but  by  their  higliest  possibilities.  Are  we  living  along  the  line  of  our  highest 
capabilities,  or  consulting  the  conveniences  of  the  passing  moment  ?  Who  can 
find  a  fruit  tree  being  cut  down  to  help  a  man  over  a  brooklet,  when  the 
meanest  gate-post  would  have  done  just  as  well  ?  Yet  men  lie  in  the 
dust,  when  they  could  exert  most  beneficial  influence  upon  society.  "Aim 
high,  for  he  who  aimetli  at  the  sky  shoots  higher  far  than  he  who  means  a  tree." 

4.  Spare  the  fruit  trees.  Then  man.  has  it  in  his  poiver  to  iiiflict  great  mischief 
upon  himself  and  upon  society.  You  can  cut  down.  You  have  p)Oiver  to  do 
mischief,  but  not  right.  A  man  may  show  strength  in  cutting  down,  but  if  he 
knew  it  he  would  show  far  greater  strength  in  not  doing  so.  Forbearance  is 
often  the  last  point  of  power.  What  is  the  Christian  application  of  all  this  ? 
1.  All  in  Christ  Jesus  are  expected  to  bear  fi-uit.  2.  Only  as  Christians  bear 
fruit  will  they  be  spared  by  Jesus  Christ  Himself.  3.  Only  in  so  far  as 
Christians  bear  fruit  ought  they  to  receive  toleration  at  the  hands  of  society. 
4.  It  is  possible  to  briug  forth  evil  fruit.  5.  Fruit  trees  must  be  pruned. 
*'That  ye  may  bring  forth  much  fruit"  (Vol.  III.,  The  City  Temple). 


EOMILETIC  HINTS  AND  SUGGESTIONS. 


Vers.    10-15.     Mercy   and    wrath,  by  or  dwell  near,  and  need  its  fruit  for 

1.  Offered  mercy  precedes  the  execu-  food — a  permanent  supply,  which  no 
tion  of  wrath.      1.    A  city  beseiged.  temporary  exigency  must  be  suffered 

2.  Summons  to  surrender  ;  city  not  to  to  destroy.  The  Mahommedans  to  this 
fall  by  sudden  surprise,  or  unwarned,  day  observe   this  law,  and  a  curious 

3.  Offer  of  peace.  II.  Condign  punish-  story  is  related  of  the  Arabian  prophet, 
ment  follows  rejected  mercy.  Such  that  when  on  one  occasion  in  the  siege 
rebels,  if  permitted  to  escape,  would  of  a  fortress,  prolonged  by  the  access  of 
raise  the  standard  of  revolt  elsewhere,  the  besieged  during  the  night  to  the 
and  strengthen  the  resistance  of  other  date  palms  outside  its  walls,  he  ordered 
towns.  Learn — 1.  The  gospel  a  mes-  some  of  his  personal  followers  secretly 
sage  of  reconciliation.  2.  The  gospel  to  cut  down  these  palm  trees,  his 
accepted  brings  peace.  3.  The  gospel  soldiers  next  morning  remonstrated, 
rejected  decljjres  the  eternal  ruin  of  so  that  Mahommed  had  to  invent  a 
the  rejector. — Bib.  Museum.  special  commission  for  the  work,  which 

however,  he  never  afterwards  repeated. 

Ver.  19.     Our  interpretation  of  the  {Temperance  Com.)    Fruit  trees  might 

primeval  law  of  food  is  strongly  con-  not  be  destroyed.    Doth  God  take  care 

firmed  by  this  passage  and  the  essential  for  trees  ?     It  was  to  teach  us  that  if 

wickedness  of  destroying  the  sources  of  we  bring  forth  fruit  fit  for  God's  taste 

human  sustenance  and  comfort.      The  and  relish,  sanctifying  God  and  Christ 

idea  is  that  the  tree  which  God  planted  in  our  hearts,  we  shaU  not  be  destroyed, 

is  for  all  the  children  of  men  who  pass  — Trapp. 

274 


IIOMILETIC  COMMENTARY:  LEUTEROXOMY. 


ILLUSTRATIONS    TO    CHAPTER    XX. 


Ver.  1.  Battle.  On  the  whole 
subject  of  Old  Testament  wars  we 
give  an  extract  from  a  paper  read  at 
the  Church  Congress  last  week  (Oct. 
14,  1885)  :—  "  The  Old  Testament 
takes  man  as  he  is,  with  savage,  war- 
like instincts,  and  does  not  ignore  his 
nature  and  proclaim  at  once  the  reign 
of  peace.  But  the  people  are  taught 
to  see  war  in  a  new  light.  It  is  taken 
out  of  the  hands  of  man  and  becomes 
God's  prerogative.  Man  wages  war 
only  as  his  vice-regent.  He  is  lighting 
'  the  battle  of  the  Lord.'  Tliere  is 
nothing  personal  in  the  campaigns  of 
Israelites,  nothing  national  except  so 
far  as  the  cause  of  Israel  is  the  cause 
of  God.  It  is  a  great  advance  in 
civilization  when  men  neither  take  the 
law  into  their  own  hands  nor  suffer  a 
relative  to  be  the  avenger  of  blood, 
but  trust  to  the  administration  of  im- 
personal law.  Revenge,  which  in  the 
individual  is  a  kind  of  wild  justice,  is 
then  transformed  into  that  righteous 
indignation  which  is  the  root  of  the 
judicial  system.  This  was  the  first, 
the  indirect  blow  to  the  war-spirit  of 
the  Jews.  But  they  had  more  to  learn 
— that  God  is  a  God  of  battles  is  only 
a  half  truth.  The  higher  truth  was 
dimly  shadowed  forth  when  the  patri- 
archal conqueror  did  homage  to  the 
mysterious  King  of  Peace — when  the 
wars  of  conquest  were  over  and  the 
chosen  people  established  in  the  land 
their  King,  '  a  man  of  war '  is  for- 
bidden to  build  the  temple  and  the 
honour  given  to  'a  man  of  rest.' 
From  first  to  last  the  Jews  were 
taught  that  the  explanation  of  the 
present  is  in  the  future,  and  as  this 
kingdom  becomes  clearer  it  is  revealed 
as  a  kingdom  of  peace.  This  Old 
Testament  teaching  in  respect  to 
■war  is  propaedeutic,  leading  men  on 
by  little  and  little  till  they  could  sit 
at  the  feet  of  Jesus  ;  and  provisional, 


destroyed  only   by   being  fulfilled." — 
Itev.  Aiibreij  L.  Moore. 

Vers.  1,  4.  God  with  thee.  When 
the  Crusaders  encamped  before  Jeru- 
salem, a  terrible  struggle  ensued.  The 
Saracens,  who  possessed  the  city,  bore 
down  upon  them  in  countless  numbers, 
and  it  seemed  as  though  all  was  lost 
to  the  Christian  army.  All  at  once  a 
joyful  cry  rang  through  the  ranks — - 
"  St.  James  is  with  us  !  He  fights  on 
our  side  !  "  In  the  excitement  of  the 
conflict  some  of  them  fancied  they  saw 
the  apostle  in  the  clouds  advancing  to 
help  them!  It  gave  them  new  courage. 
They  rushed  forward  with  an  energy 
which  could  not  be  withstood,  and  the 
battle  was  won. 

Vers.  5-9.  Roman  soldiers  were  not 
allowed  to  marry,  or  engage  in  any 
iiusbandry  or  trade  ;  and  they  were 
forbidden  to  act  as  tutors  to  any 
person,  or  curators  to  any  man's  estate, 
or  proctors  in  the  cause  of  other  men. 
Tlie  general  principle  was  to  exclude 
them  from  those  relations,  agencies, 
and  engagements,  which  would  divert 
their  minds  from  that  which  was  to  be 
the  sole  object  of  pursuit — A.  Barnes. 

Ver.  9.  Lead.  Like  Hannibal,  whom 
Livy  says  was  first  in  battle  and  last 
out  of  it. 

Ver.  10.  Peace.  When  Alexander 
besieged  a  city,  he  sent  an  herald  into 
it  with  burning  torch  in  hand,  to  pro- 
claim that  if  any  man  would  repair 
and  submit  to  him  while  the  torch  was 
burning,  he  should  be  saved ;  otherwise 
they  might  expect  nothing  but  fire  and 
sword.  Tamerlane,  when  he  came 
against  any  place,  first  hung  out  a 
white  flag  of  grace,  then  a  red,  and 
lastly  a  black  flag,  to  show  tha^.  now 
there  was  no  hope  of  mercy. — Trapp^ 


275 


nOMlLETIC  COMMENTARY:   DEUTERONOMY. 


CHAPTER  XXI. 

Ckttical  Notes. — The  reason  for  grouping  these  five  laws,  apparently  so  dififerent  from  one 
another,  as  well  as  for  attaching  them  to  the  previous  regulations  is  found  in  the  desire  to  bring 
out  distinctly  the  sacredncss  of  life  and  of  personal  rights  from  every  point  of  view,  and  impress 
it  upon  the  covenant  nation. — (Ked). 

Vers.  1-9.  Expiation  of  unknown  mnrder.  Lying,  fallen,  then  lying  (Jud.  iii.  25).  Ver.  2. 
Elders.  Representing  citizens.  Judges.  Administrators  of  right.  City.  The  nearest  responsible 
for  cleansing  rites.  The  heifer,  which  had  done  no  work,  strong  and  of  full  growth,  not  cere- 
monially priifaned  by  human  use  {cf.  Ex.  xx.  25),  had  to  die  instead  of  the  murderer  who  could 
not  be  found.  Ver.  4.  Rough.  A  valley  through  which  water  constantly  flowed,  suitable  for 
cleansing.  Eared.  Neither  ploughed  nor  sown.  Ver.  5.  Priest.  Whom  Jehovah  had  chosen  to 
serve  Him,  was  present,  not  to  conduct  the  affair  but  to  see  that  the  rite  was  duly  performed 
and  accredit  it  when  done  so.  Ver.  6.  Wash.  A  symbolic  act  declaring  innocence  and  repudiating 
connection  with  the  crime.  Ver.  7.  Answer  for  all  the  people.  Merciful.  Be  propitiated  towards 
us  ;  lit.,  cover  this  guilt  (Lev.  i.  4).     Blood.,  i.e.,  bloodshed  ;  the  murder  forgiven. 

Ver.  10-14.  A  Captive  Wife-  Customary  in  ancient  war  for  the  victor  to  make  a  female 
captive  a  slave.  Moses  checks  severities  and  shows  superior  treatment.  Shave,  pare,  lit.,  prepare, 
by  cutting  her  nails  to  proper  size  and  form.  (2  Sam.  xix.  25.)  Both  customary  signs  of  puri- 
fication (cutting  the  hair  cf.  Lev.  xiv.  8  ;  Num.  viii.  7).  Symbols  of  passing  out  of  the  state  of 
a  slave  into  reception  of  fellowship  with  the  covenant  nation.  This  obvious  by  her  laying  aside 
prisoner's  clothes. — Keil .  Bewail.  This  prescribed  from  motives  of  humanity  that  the  woman 
might  have  time  and  leisure  to  detach  her  affections  from  their  natural  ties  and  prepare  her  mind 
for  new  ones. — Speak.  Com.  Merchandize,  lit.,  treat  her  with  constraint,  or  as  a  slave.  Ilumbled 
.n  taking  her  captive  and  then  refusing  the  place  and  honour  of  a  wife. 

Vers.  15-17.  The  Right  of  the  Firstborn.  If  a  man  had  two  wives,  one  beloved  the  other 
hated,  loved  less  [cf.  Leah  and  Rachel,  wives  of  Jacob),  the  firstborn  by  the  hated  one  must  be 
treated  as  such.  In  the  division  of  property  he  must  have  double  (ver.  17),  a  portion  equal  to 
that  of  two  ;  consequently  the  firstborn  inherited  twice  as  much  as  the  other  sons.  Paternal 
authority  cmuUI  set  aside  these  rights  on  just  grounds  (Geu.  xxvii,  33),  but  must  not  do  so  from 
mere  partiality. 

Ver.  18-21.  Punishment  of  a  disobedient  son.  Rebellious  whom  milder  measures  failed  to  re 
claim.  Elders,  as  magistrates  of  a  domestic  kind,  received  the  accusation  of  parents  and  upheld 
their  authority  ;  but  prevented  private  acts  of  injustice.  Gate.  He  was  stoned  by  all  the  men 
of  the  town  and  treated  as  a  blasphemer.  Rebellion  against  parental  authority  struck  at  the 
social  fabric  and  must  be  severely  punished. 

Vers.  22,  23.  Burial  of  those  banged.  >SiH,  ?t<.,  a  right  of  death  ;  Ic,  capital  offence.  Hanged. 
a  curse  of  God,  inflicted  by  God.  Remain,  the  preceding  command  "  to  put  away  evil,"  must 
now  be  observed.  Defiled  by  exposing  the  corpse,  especially  the  body  of  one  guilty  of  such  a 
crime  as  to  deserve  this  fate  [cf.  Gal.  iii.  13). 

Unknown  Crime. —  Verses  1-9. 

Preceding  laws  indicate  vigorous  and  eifectual  punishment  of  wilful  murder. 
But  if  the  murderer  escaped  they  were  not  free,  and  the  laud  was  not  unpolluted. 
A  great  ceremony  was  appointed  to  put  away  guilt  and  express  detestation  aud 
innocence. 

I.  The  criminal  escaping.  "  Not  known  who  hath  slain  him."  Crime  may 
be  committed  in  darkness  and  concealment.  Men  may  evade  laws  most  vigilant 
aud  severe,  and  think  they  can  escape  ;  but  God's  provitlence  brings  dark  deeds 
to  light,  and  strange  things  have  led  to  the  detection  of  guilt.  The  earth  may 
disclose  her  blood  (Isa.  xxvi.  21)  in  time  ;  if  not,  the  future  will  reveal  the 
righteous  judgment  of  God  when  that  which  is  past  will  be  required  (Eccles. 
iii.  15). 

II.  The  comimmity  responsible  for  his  crime.  Blame  is  attached  to  Israel 
in  some  form  or  other,  and  they  had  to  cleanse  themselves.     Society  is  bound 

27G 


HOMILETIG  COMMENTARY :    DEUTERONOMY. 


together  for  mutual  help  and  good  government.  We  are  responsible  not  only 
for  what  we  can  do,  but  for  what  we  can  prevent.  We  must  not  only  reform 
abuses  and  remove  grievances,  but  prevent  evils.  Many  among  us  are  physically 
and  morally  dead.  Have  we  done  what  we  could  to  prevent  death  or  restore  to 
life  ?  Is  not  our  indifference  a  crime  in  the  sight  of  God  ?  "  These  ought  ye 
to  have  done  and  not  leave  the  other  undone." 

III.  The  whole  community  should  endeavour  to  prevent  crime.  A  sense  of 
responsibility  should  quicken  its  action.  Immorality  and  outrages  drive  away 
capital,  create  discontent  and  insecurity.  There  must  be  no  impunity  of 
murder,  no  impunity  of  any  public  crime.  All  classes  of  the  community  are 
concerned.  Elders,  judges,  and  priests  should  be  anxious  for  public  purity. 
Society,  with  its  governors  and  laws  ;  governors  commissioned  from  heaven, 
and  laws  rooted  in  the  revealed  will  of  God ;  not  only  claim,  but  enforce 
obedience.  The  land  must  be  purged  from  blood  by  public  confession,  prayer, 
and  righteous  conduct.     "  So  shalt  thou  purge  away  the  guilt,"  etc. 


Expiation  of  Unknown  Murder. 

The  sanctity  of  human  life  is  still  the  leading  thought,  and  when  a  corpse  is 
found  "  lying  in  the  field  and  it  be  not  known  who  hath  slain  him,"  the  land  is 
regarded  as  guilty  before  God  (verse  8)  until  a  solemn  rite  of  expiation  be  gone 
through.  Verses  1-9  of  this  chapter  prescribe  the  mode  and  form  of  this 
expiation,  which,  from  the  nature  of  the  case,  could  take  place  only  when  the 
people  were  settled  in  Canaan,  and  so  is  prescribed  first  in  Deuteronomy, — 
Speak  Com. 

I.  The  imputed  guilt  of  murder.  The  law  increased  the  horror  of  the  crime. 
The  administrators  of  law  measured  the  distance  from  the  slain  man  to  the 
nearest  city,  and  laid  upon  it  the  duty  of  expiation.  A  sense  of  guilt  fills  all 
classes  of  the  community,  and  the  people  by  their  representatives  cleanse  them- 
selves by  aj)pointed  rites. 

II.  The  solemn  expiation  of  imputed  guilt.  When  crime  cannot  be  traced 
to  it  origin — when  it  is  committed  in  open  day  and  in  defiance  of  law  ;  it  is 
most  humiliating.  All  must  purge  themselves  from  suspicion  and  connivance. 
"  Be  not  partakers  of  other  men's  sins."  1.  By  animal  sacrifice.  An  heifer 
strong  and  vigorous,  unaccustomed  to  the  yoke  and  not  profaned  by  labour  had 
to  be  killed.  2.  Brj  public  confession.  The  elders  by  a  significant  act  repudi- 
ated the  charge  of  bloodguiltiness  and  confessed  their  innocence.  3.  Bji  direct 
intercession.  Mercy  was  implored  for  the  cities  and  the  nation.  We  have 
great  need  to  cry  to  God  for  our  land  filled  with  iniquity  and  stained  with  guilt. 
/Be  merciful  0  Lord  to  Thy  people  Israel "  (v.  8j. 

The  important  lessons  of  this  expiation.  The  ceremony  was  public,  im- 
pressive and  admonitory.  1.  The  extreme  guilt  of  murder.  The  people  were  to 
dread  blood  which  defiled  the  hands  which  shed  it.  "  Your  hands  are  full  of 
blood.  Wash  you,  make  you  clean"  (Isa.  i.  15,  16)  ;  and  crime  which  polluted 
the  land  in  which  it  was  committed.  2.  The  necessity  of  atonement  for  guilt. 
The  crime  was  not  passed  in  silence.  The  people  were  not  permitted  to  be  un- 
concerned. Justice  must  be  done  and  satisfaction  given.  3.  The  provision  made 
hi  God  for  the  pardon  of  guilt.  Many  think  this  is  a  symbol  of  atonement  in 
Christ,  to  whom  our  guilt  was  imputed  and  in  whom  we  receive  pardon  and 
peace.     "  The  Lord  hath  laid  on  him  the  iniquity  of  us  all." 

277 


CHAP.  XXI.  IIOMILETIC  COMMENTARY:  DEUTERONOMY 


God's  Value  of  Individual  Life. —  Verses  1-9. 

"  This  narrative,"  says  one,  "  sets  forth  the  preciousness  of  human  life  in  the 
sight  of  God."  Dr.  Jainieson  believes  this  singular  statute  concerning  homicide 
is  far  superior  to  what  is  found  in  the  criminal  code  of  any  other  ancient  nation, 
and  is  undoubtedly  the  origin  or  germ  of  the  modern  coroners'  inquests. 
(Cf.  Com.  in  loco.) 

I.  Discovered  in  the  loss  of  one  man.  Only  one  missing  !  But  God  counts 
men  as  well  as  stars,  and  "  gathers  one  by  one."  Ancient  philosophy  and 
modern  socialism  overlook  personality,  and  legislate  for  men  in  a  mass.  The 
individual  exists  only  for  the  race,  has  no  rights,  and  becomes  a  tool  or  slave  of 
society.  Christianity  does  not  belittle  man,  but  recognises  and  renews  individuals, 
exalts  them  to  responsibility,  and  appeals  to  them  for  right.  "  Adam,  where 
art  thou?" 

II.  Discovered  in  the  injury  to  one  man.  One  man  was  missing,  but  he 
was  murdered.  His  blood,  like  that  of  Abel,  was  crying  for  justice.  God's 
image  was  defaced  in  humanity.  Society  was  wounded  in  one  of  its  members. 
An  enquiry  was  demanded,  and  the  reproach  must  be  wiped  away. 

III.  Discovered  in  the  interest  which  the  community  should  take  in  one 
man.  "  Am  I  my  brother's  keeper  ? "  Formerly  heavy  fines  were  inflicted  on 
districts  to  prevent  the  murder  of  Danes  and  Normans  by  exasperated  English- 
men, We  are  members  one  of  another ;  related  one  to  another,  and  none  of  us 
can  turn  away  like  Cain. 

IV.  Discovered  in  the  provision  made  for  every  man's  salvation.  Christ 
died  for  one  and  for  all.  He  is  not  willing  that  any  should  perish.  It  is  not 
the  will  of  God  "  that  one  of  these  little  ones  should  perish."  "  If  one  sheep 
goes  astray,  the  ninety  and  nine  are  left  by  the  shepherd.  He  seeks  the  one 
that  is  lost,  and  ts  restoration  brings  greater  joy  than  over  all  the  remainder." 
"Dost  thou  believe  ?" 


EOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.  4.  The  place  where  the  rjmem-  Vers.     1-9.       Expiating   unknoivn 

brraice   of  blood  is,  is  not  suited  for  murder.     We  shall  endeavour — I.    To 

cultivation  and  joy,  but  for  sorrow  and  explain  tlie  ordinance.     In  doing  this 

awe,    and    })enitential    desolation  ;   it  we  must  notice — 1.  Its  general  design, 

is  an  Aceldama! — Wordsicorth.     The  God  intended  by  this  law  (1)  to  pre- 

spot  of  ground  on  which  the  sacrifice  vent  the  commission  of  murder ;  (2)  to 

was  made  must  be  uncultivated,  be-  provide  means  for  removing  guilt  from 

cause  it  was  to  be  a  sacrifice  to  make  His  land.    2.  Its  particular  provisions  : 

atonement  for  the  murder,  and  con-  the  victim,  the  death,  the  place  ;  the 

scquently  would  pollute  the  land.    This  protestationsand  petitions  of  the  elders, 

regulation  was  calculated  (1)  to  keep  II.  To  point  out  some  lessons  which 

murder  in   abhorrence,    (2)   to   make  may  be  learned  from  it.     1.   The  im- 

the  magistrates  alert  in   their   office,  portance  of  preventing  or  punishing  sin. 

that  delinquents  might  be  discovered  2.    The  comfort  of  a  good  conscience, 

and  punished,  and  tiiat  public  expense  3.    The  efficacy  of  united  faith  and 

saved. — A.  Clarke.  prayer. — C.  Simeon. 
278 


HOMILETIC  COMMENTARY:    DEUTERONOMY.  chap.  xxr. 


The  Captive  Woman. —  Verses  10-14. 

When  a  female  was  taken  from  surrounding  nations  and  not  of  the  Canaanites 
and  the  victor,  captivated  by  her  beauty,  contemplated  marriage,  a  month  was 
allowed  to  elapse,  that  she  might  bewail  the  loss  of  parents  and  become  reconciled 
to  her  altered  condition.     Learn  from  this — 

I.  The  Divine  protection  of  woman.  She  was  allowed  to  mourn,  not  to  be 
abused,  and  might  be  set  at  liberty  or  become  the  wife  of  a  Jew.  The  oppression 
of  woman  has  been  a  crying  evil  in  all  countries.  In  the  Old  Testament  we 
have  hints  concerning  her  equality,  dignity  and  influence.  But  Christianity 
has  exalted  her  to  her  lawful  position  as  "  the  help  meet  "  of  man. 

II.  The  mitigating  power  of  love.  Even  in  war  woman  may  captivate  by 
beauty  and  relieve  by  compassion.  Man  must  control  unlawful  passion  and 
defend  the  helpless.  "  Love  rules  the  court  and  the  camp,"  removes  mighty 
evils  and  wins  great  victories. 

"  What  love  can  do,  that  dares  love  attempt." — Shakespeare. 

II.  The  consummation  of  honourable  marriage.  "  She  shall  be  thy  wife," 
not  through  lust  but  real  love.  "  Marriage  has  always  been  the  conclusion  of 
love/'  said  Napoleon.  Men  should  not  be  drifted  into  marriage,  nor  enter  it 
with  sordid  motives.  Mutual  society,  help  and  comfort,  both  in  prosperity  and 
adversity,  is  the  chief  end  of  marriage.     "  Marriage  is  honourable,"  etc. 

Dignity  and  Needful  Discipline. 

The  captured  slave  had  prospects  of  conjugal  union.  But  time  was  to 
intervene,  natural  feeling  respected,  and  the  contemplated  elevation  gained  by 
lawful  steps. 

I.  Prospective  elevation.  A  higher  life  and  real  dignity  were  before  her. 
From  a  slave,  mere  property,  she  could  become  a  Jewish  mistress,  invested 
with  inalieuated  rights  and  shielded  by  sacred  law.  God's  providence  opens 
wonderful  prospects  to  meanest  subjects  and  elevates  them  to  rank  and  dignity. 
Woman's  creation  indicates  the  benevolent  purpose  of  God.  She  is  not  given 
for  grovelling  and  selfish  ends,  which  many  philosophers  and  some  professed 
Christians  declare  to  be  the  ciiief  design  of  her  existence.  Christianity  elevates 
her  to  equal  spiritual  dignity,  to  be  the  mental  and  moral  companion  with  man. 
She  has  yet  to  bless  our  homes,  enrich  our  literature  and  rule  our  empires. 

II.  Needful  discipline  and  delay.  Delay  often  required,  for  haste  in  this 
matter  is  risky.    Early  marriage  a  curse.    "  Married  in  haste  repent  at  leisure." 

1.  In  kindness  to  the  ivoman.  She  was  to  receive  considerate  treatment. 
Incidents  of  war  no  excuse  for  undue  licence.  Kindness  must  be  shown  to  all 
placed  at  our  mercy.    "  Let  the  husband  render  unto  the  wife  due  benevolence." 

2.  As  a  test  to  the  man.  Love  cools  and  men  become  indifferent.  This  measure 
calculated  to  test  the  feeling.  "  If  no  delight  in  her,  let  her  go  whither 
she  will." 

The  Rights  of  Primogeniture. —  Verses  15-17. 

Moses  did  not  originate  these  rights,  but  recognised  them,  since  he  found 
them  pre-existing  in  the  general  social  system  of  the  East.  Paternal  authority 
could  set  aside  these  rights  on  just  grounds  (Gen.  xxvii.  33),  but  is  forbidden 
here  to  do  so  from  mere  partiality. — tSp.  Com. 


CHAP.  xxr.  IIOMILETIO  COMMENTARY:   DEUTERONOMY. 


I.  The  rights  of  primogeniture  defined.  "  A  double  portion  of  all  that  he 
hath."  As  head  of  the  famil}'-,  the  eldest  son  would  be  put  into  power  and 
privilege,  be  heir  of  his  father's  rank  and  wealth.  He  was  not  to  be  limited  in 
his  allowance,  nor  deposed  from  his  authority.  The  Divine  Ruler  entrusts  him 
with  possessions  and  entails  them  by  his  will. 

II.  The  rights  of  primogeniture  upheld.  Individual  preferences  and 
partialities  are  not  to  set  aside  the  rights  of  the  firstborn.  1.  Eights  iqjheld 
through  successive  marriage.  When  an  Israelite  had  two  wives  together  or  in 
succession,  one  might  be  loved  and  the  other  hated  (ver.  15).  God  might 
tolerate  polygamy,  but  right  must  be  upheld.  2.  Rights  upheld  against  human 
partiality.  The  influence  of  the  second  wife  was  later  and  more  permanent. 
Justice  must  not  bend  to  personal  like  or  dislike.  Amid  divided  affections  and 
divided  authority,  God  and  not  caprice  must  rule.  3.  Rights  upheld  hy  Divine 
injunction.  Man  is  changeable ;  entails  discord,  feud  and  litigation  in  his 
family  ;  but  God  is  just  and  impartial.  He  will  protect  our  rights  and  vindicate 
our  character.      "  He  shall  ackuowledgre  the   son  of  the  hated   for  the  first- 


born "  (ver.  17). 


EOMILETIO   HINTS   AND    SUGGESTIONS. 


Vers.  10-14.  These  regulations  given  the  distribution  of  property.     Interest 

1.  as  a  protest  against  common  crimes  of  some  consulted  to  the  detriment  of 

in  war.     2.    Asa  check  to  unbridled  others.    Bitterness  created  and  parental 

passion.      3.    As  a  protection  to  the  honour  despised.     "  The  right  of  the 

defenceless.      "Compare  the    Mosaic  first-horn.     I.    Consider  the   circum- 

regulations   concerning  female   slaves  stances  implied  here.     The  first  wife 

with   the   universal    and    abominable  dead ;    her   children   living.      She   is 

licentiousness  of  every  heathen  nation  forgotten  in  a  new  love.     Her  children 

in  their  intercourse  with  slaves.     Do  slighted.     The  second  wife  living  and 

not   such   regulations,    at    that   early  loved.     Her  children   take   the   chief 

period,  in  an  Asiatic  nation,  bespeak  a  place  in  the  father's  love.    II.  Consider 

wisdom  and  benevolence  far  superior  the  Divine  rule.     The  first-born  not  to 

to  a  mere  human  legislator?" — Gj-aves.  lose  their  place  through  their  mother's 

fault,  or  their  father's  new  affection. 

Vers._    15-17.      Mischief  of  home  Learn — Justice   to   rule  over  fatherly 

partiality.     1.  In  the  family  itself —  caprice.     This  old  law  needs  often  to 

jealousy,  strife  and  confusion.     2.  In  be  remembered." — Biblical  Bluseum. 

The  Rebellious  Son.— F^;w5  18-21. 

In  former  verses  parents  were  urged  to  be  careful  of  the  rights  of  children  ; 
now  very  suitably  children  must  not  forget  their  duty  and  withhold  their  respect 
from  parents.     But  here  is  a  common  case,  a  sad  picture  of  a  rebellious  son. 

I.  Parental  authority  defied-  Young  persons  become  wayward  and  self- 
willed.  Domestic  life  loses  its  attraction,  home  is  a  prison,  and  unlawful 
demands  are  urged.  "  Give  me  the  portion  of  goods  that  falleth  to  me."  Then 
follow  disobedience,  rebellion  and  exile. 

II.  Parental  authority  failing  in  its  purpose.  Parental  government  is  a 
creation  of  God  and  should  be  upheld  with  prudence,  aflfection  and  firmness. 
Parents  err  in  capricious  and  tyrannical  government.  Hence  sometimes 
reaction — the  father  a  fanatic,  the  son  an    uiidel ;  the  father  too  severe,  the 

280 


HOMILETIC  COMMENTAFxY:    DEUTERONOMY. 


son  immoral  and  profligate.  Children  may  be  spoiled,  disheartened  and 
provoked.  "My  father  treats  me  like  a  brute,"  was  tlie  saying  of  a  poor  bright 
boy.  But  children  fail  in  obedience  and  filial  duty,  bring  dishonour  and 
disgrace  to  parents.  Wild  sons  become  a  father's  burden  and  a  mother's  grief 
(Prov.  X.  1).  Home  government  restrains  not,  parental  discipline  fails. 
Fathers  like  Howard  in  the  lazaretto  at  Venice,  and  David  in  the  palace, 
exclaims,  "  Oh,  my  son,  my  son  !  " 

III.  Parental  authority  upheld  by  the  nation.  A  wicked  son  is  a  peril  to 
society.  Rebellion  is  considered  a  public  crime,  not  a  private  wrong.  Roman 
laws  were  severe  against  rebellious  children  ;  Athenians  pronounced  worthy  of 
death  those  who  beat  their  parents  or  suffered  them  to  want  in  old  age,  and  in 
China  incorrigible  children  are  delivered  up  to  the  magistrates.  _  The  law  must 
be  honoured  and  upheld.  The  State  cannot  sacrifice  its  authority  and  interests 
to  drunkards  and  criminals. 


Accursed  of  God. —  Verses  22,  23. 

When  a  criminal  was  put  to  death  and  hanged  on  a  tree,  his  body  was  not 
to  remain  'exposed  all  night,  but  buried  the  same  day.  He  died  under  the 
curse  of  God,  and  the  land  was  not  to  be  defiled  by  his  exposure. 

I,  Hanging  a  disgraceful  punishment.  The  body  was  exposed  to  insult  and 
assault.  Shameful  deeds  were  kept  in  public  memory,  and  the  dead  was  a 
spectacle  to  the  world.  It  was  only  inflicted  on  most  infamous  offenders. 
Cicero  calls  it  a  nameless  wickedness.     Its  pain  and  disgrace  were  extreme. 

II,  Hanging  a  defilement  of  the  land.  "  That  thy  land  be  not  defiled." 
The  vices  of  the  living  and  the  bodies  of  the  dead  defiled  the  land  (Num.  35,  34). 
1.  Physically  it  would  be  defiled.  In  the  hot  climate  its  decomposition  would 
injure  the  health  and  peril  the  life  of  others.  2.  Morally,  as  the  land  of 
Jehovah,  it  would  be  polluted.  Remembrance  of  crime  would  harden  the  heart 
and  breed  familiarity.     Hence — 

III.  Hanging  a  warning  to  others.  The  punishment  was  designed  to  deter 
others.  They  saw  the  terrible  consequences  of  guilt.  Alas  !  "  hanging  is  no 
warning,"  and  men  leave  the  very  gibbet  or  the  gallows  to  commit  their  crimes. 

IV.  Hanging,  a  type  of  the  death  of  Christ.  The  apostle  distinctly  refers  to 
this  in  illustration  of  the  shame  and  curse  of  the  crucifixion.  We  were  guilty 
and  deserved  death.  Christ  was  put  to  "  an  open  shame,"  slain,  and  "  hanged 
on  a  tree  "  (Acts  v.  35).  "  Christ  hath  redeemed  us  from  the  curse  of  the  law, 
being  made  (having  become)  a  curse  for  us  "  (Gal.  iii.  13).  1.  He  became  our 
substitute.  2.  He  was  buried  in  the  evening  (Jno.  xix.  31).  3.  As  the  land  was 
cleansed  by  removal  of  curse,  so  the  conscience  and  the  Church  purified  by 
Christ. 

The  Accursed  Tree. 

I.  A  shameful  death  awaits  abominable  crime.  "  Worthy  of  death  "  lit.,  if 
there  be  on  a  man  a  right  of  death,  "  he  was  hanged  upon  a  tree." 

II.  Public  ignominy  expressed  in  this  shameful  death.  Penalty  for  crime, 
detestation  of  the  perpetrator  and  the  curse  of  God. 

III.  The  desirability  of  taking  away  the  memory  of  this  shame.    "  He  shall 

281 


UOMILETIC  COMMENTARY:    DEUTERONOMY. 


Dot  remain  all  night,"  take  him  down  from  the  tree  and  bury  him ;  blot  out 
Lis  name  and  remove  the  curse. 

IV.  Christ  alone  removes  the  curse.  The  best  of  men  treated  as  one  of  the 
vilest,  died  the  just  for  the  unjust,  "  who  His  own  self  bare  our  sins  in  His  own 
body  on  the  tree." 

UOMILETIC  HINTS   AND   SUGGESTIONS. 


Vers.  20,  21.  T/ie  connection  of 
gluttony  and  drunkenness.  Both  en- 
slave the  bod}',  degrade  the  soul  and 
abuse  the  gifts  of  God,  "  Be  not  among 
winebibbers ;  among  riotous  eaters  of 
flesh  :  For  the  drunkard  and  the 
glutton  shall  come  to  poverty."  (Prov. 
xxiii.  20,  21).  Matthew  Henry's  note 
is  suggestive  "  He  (impious  son)  is 
particularly  supposed  to  be  a  drunkard 
or  a  glutton.  This  intimates  either 
1.  that  his  parents  did  in  a  particular 
manner  warn  him  against  these  sins, 
and  therefore  in  these  instances  there 
was  plain  evidence  he  did  not  obey 
their  voice.  Lemuel  had  this  charge 
from  his  mother  (Prov.  xxxi.  4).  Note 
in  the  education  of  children,  great  care 
should  be  taken  to  suppress  all  inclina- 
tions to  drunkenness,  and  to  keep  them 
out  of  the  way  of  temptations  to  them ; 
in  order  hereunto  they  should  be 
possessed  betimes  with  a  dread  and 
detestation  of  these  beastly  sins,  and 
taught  betimes  to  deny  themselves. 
Or  2. — That  being  a  glutton  and  a 
drunkard  was  the  cause  of  his  insolence 


and  obstinacy  to  his  parents.  Note — 
Nothing  draws  men  into  all  kind  of 
wickedness  and  hardens  them  to  it, 
more  certainly  and  fatally  than  drunk- 
enness does.  When  men  take  to 
drink  they  forget  the  law  (Prov.  xxxi. 
5),  even  that  fundamental  law  of 
honouring  parents." 

Vers.  22,  23.  Hangeth.  1.  The 
world's  judgment.  2.  The  law's  penalty. 
3.  Christ's  treatment.  "The  law  which 
required  this  answered  all  the  ends  of 
public  justice,  exposed  the  shame  and 
infamy  of  the  conduct,  but  did  not 
put  to  torture  the  feelings  of  humanity 
by  requiring  a  -perpetual  exhibition  of 
a  human  being,  a  slow  prey  to  the  most 
loathsome  process  of  putrefaction.  How 
excellent  are  all  these  laws !  How 
wonderously  well  calculated  to  repress 
crimes  by  shewing  the  enormity  of  sin  ! 
It  is  worthy  of  remark,  that  in  the 
infliction  of  punishment,  prescribed  by 
the  Mosaic  law,  we  ever  find  that  Mercy 
walks  hand  in  hand  with  Judgment. — 
A.  Clarke. 


ILLUSTRATIONS  TO  CHAPTER.  XXL 


Vers.  1-7.   One  slain. 

"  Other  sins  oa'y  speak  ;  murder  shrieks  out  : 
The  element  of  water  moistens  the  earth, 
But  blood  mounts  upward." — /.  IVcbsta: 

Vers.  10-14.  Beautiful  ivoman.  In 
great  crises  it  is  woman's  special  lot  to 
soften  our  misfortunes. — JS'apoleon  L 

"  The  artillery  of  her  eye." — A.  Coideij. 

Ver.  12.  Head.  The  hair  is  one  of 
the  finest  ornaments  women  have.  Of 
old,  virgins  used  to  wear  it  loose, 
except  when  they  were  in  mourning. — 
Luther. 

282 


Vers.  15-17.  Inherit.  Education  is 
of  infinitely  more  importance  to  a  son 
than  the  patrimony  of  his  ancestors, 
or  thousands  of  gold  and  silver.  The 
latter  is  enjoyed  in  time  only  ;  the 
former  goes  with  him  into  eternity. — 
Br.  Davics. 

Ver.  18.  Son. 

"  Unh.appy  is  the  son 
Who  to  his  parents  pays  no  ministry." 
Euripides. 

Stubborn.  I  never  saw  so  much 
essence  of  devil  put  into  so  small  a 
vessel. — Foster. 


nOMILETIC  COMMENTARY     DEUTERONOMY. 


Ver.  20.    Glutton.     A  glutton  will  obedience   at   home   provokes   in   the 

defend  his  food  like  a  hero. — NajJO-  world    outside    assault   and    revenge, 

leo7i  I.     DrunJcard.  All  the  crimes  on  quarrels  and  death. — Fred.  Perry. 
earth  do  not  destroy  so  many  of  the 

human  race,  nor  alienate  so  much  pro-  Vers.  22,  23.     Death.     Justice  pro- 
perty, as  drunkenness. —  Bacon.  portions  the  smart  to  the  fault ;   so 

that  we  may  behold  the  greatness  of 

Ver.  21.    Stone  him.    The  curse  pro-  the  offence  in  the  fitness  of  the  puuish- 

nounced  on  Mount  Ebal  against  him  ment. —  W.  Seeker. 

that  setteth    light  by  his  father  or   his  ,.  ^^^^^^^,                  unpunished  for  a  time. 

inother,stlllnover3aroundtherebelllOUS  ^ut  tardy  justice  will  o'ertake  the  crime." 

child   on   his   pathway   through    life,  Dryden. 
and  the  character  developed  by  dis- 


CHAPTER  XXII. 


Critical  Notes. — The  cases  stated  and  provided  for  in  vers.  1-12  seem  selected  by  way  of 
example,  and  belong,  according  to  our  notions,  rather  to  ethics  than  to  law.  It  is  noteworthy 
that  no  penalty  is  annexed  to  the  breech  of  these  regulations.  No  doubt  it  would  be  the  duty 
of  the  "  officers  "  (vers.  16-18)  and  the  elders  in  the  several  cities  to  enforce  their  observance. — 
Speak.  Com. 

Vers.  1-4.  Humanity  to  neighbours.  This  is  an  expansion  of  Ex.  xxiii.  4,  5.  A  stray  sheep, 
ox  or  ass  to  be  taken  to  the  owner.  If  owner  unknown  or  lived  at  a  distance,  finder  must  take 
it  to  his  own  farm  until  sought  for.  A  fallen  ox  (ver.  4),  unable  to  carry  its  burden,  to  be 
helped  up.     Hide  thyself,  excusing  or  refusing  help. 

Ver.  f .  Apparel  of  sex.  Pertaineth  not  only  dress,  but  arms,  domestic  and  other  utensils 
{cf.  Ex.  xxii.  6  ;  Lev.  xi.  32  ;  xiii.  49).  This  designed  to  oppose  idolatrous  practices  and  ta 
prevent  licentious  conduct. 

Vers.  6, 7.  Birds'  nests.  Cliance  often  met  with  by  travellers.  Affectionate  relation 
between  parent  and  young  to  be  sacred.  Wisdom  and  humanity  in  this  precept.  Prolong 
(Ex.  XX.  12). 

^  Ver.  8.  House  building.  Roofs  were  flat  and  used  for  various  purposes  (Jos.  ii.  6  ;  2  Sam. 
xii.  2  ;  Acts  x.  9.)     Human  life  was  not  to  be  endangered  through  any  neglect  of  protection. 

Vers.  9-12.  Mixtures  avoided.  Prohibitions  against  mixing  together  things  which  are  separated 
in  God's  creation,  consisting  partly  of  a  verbal  repetition  of  Lev.  xix.  19.  To  this  is  appended 
in  verse  12  the  law  concerning  the  tassels  upon  the  hem  of  the  upper  garment  (Num.  xv.  37), 
which  were  to  remind  the  Israelites  of  their  calling  to  walk  before  the  Lord  in  faithful  fulfilment 
of  his  commandments. — Keil. 

Vers.  13-22.  Laws  of  chastity.  Designed  to  foster  purity  and  fidelity  in  relation  to  the  sexes, 
and  to  protect  females  from  malice  and  violence.  Chastise  (ver.  18)  with  stripes  not  exceeding 
forty  in  number.  Amerce  (F.  a  at  ;  merci,  mercy  ;  Lat.,  merces,  wages,  penalty)  punish  by 
pecuniary  penalty.  Shekels  paid  to  the  father  against  whom  the  slander  was  made  as  head  of 
the  wife's  family.     The  amount  twice  as  much  as  that  paid  by  a  seducer  (ver.  29). 

Vers.  22-30.  Laws  of  marriage.  Adulterers  were  both  to  be  piit  to  death  (ver.  22).  Betrothed 
in  the  city  and  with  her  consent  (cried  not,  ver.  24),  both  stoned.  If  found  in  a  field  (vers. 
25-27),  and  she  was  forced,  the  man  only  died,  as  the  only  criminal.  Not  betrothed  (ver.  28),  a 
fine  for  undue  liberty  and  completion  of  marriage  without  divorce.  Incest  (ver.  30)  prohibited 
in  repetition  of  earlier  law  (cf.  Lev.  xviii.  8  j  xx.  11  ;  1  Cor.  v.  1)  to  form  a  close. 

283 


CHAP.  XXII.  nOMILETIC  COMMENTARY:   DEUTERONOMY. 


Restoration  of  Stray  Cattle  and  Lost  Goods, —  Verses  1-4. 

Moses  urges  right  action  in  manifold  relations  of  national  life,  and  teaches 
Israelto  regard  all  arrangements  of  God  as  sacred.  They  were  never  to  cherish 
any  bitterness  or  hostility  towards  a  neighbour,  but  restore  stray  animals  and 
lost  goods. 

I.  An  indication  of  God's  Providence.  "  Doth  God  care  for  oxen  ? "  Yes  ; 
and  observes  them  go  astray,  or  fall  beneath  their  heavy  burden.  He  made  and 
preserves  them.  He  legislates  for  them,  and  our  treatment  of  them  is  reverence 
or  disobedience  to  His  command.     "  Thou  shalt  not  see,"  etc. 

II.  An  opportunity  of  neighbourly  kindness.  "Thy  brother"  comprehends 
relatives,  neighbours,  strangers,  and  enemies  even  (Ex.  xxiii.  4).  The  property 
of  any  person  which  is  in  danger  should  be  protected  and  restored.  Love  should 
rule  in  all  actions,  and  daily  incidents  afford  the  chance  of  displaying  it.  In 
trivial  circumstances  we  may  learn  to  forgive  injury,  love  enemies,  and  do  good 
for  evil.  1.  Kindness  regardless  of  trouble.  "  If  thy  brother  be  not  nigh  unto 
thee,  and  if  thou  know  him  not,"  seek  him  out  and  find  him  if  possible. 
2.  Kindness  regardless  of  expense.  If  really  unable  to  find  the  owner,  feed  and 
keep  it  for  a  time  at  thine  own  expense.  "  Then  thou  shalt  bring  it  unto  thine 
own  house,  and  it  shall  be  with  thee  until  thy  brother  seek  after  it."  If  such 
care  must  be  taken  for  the  ox,  what  great  anxiety  should  we  display  for  the 
temporal  and  spiritual  welfare  of  our  neighbour  himself. 

III.  An  expression  of  humanity.  "Thou  shalt  not  hide  thyself."  Indiffer- 
ence or  joy  in  the  misfortune  would  be  cruelty  to  dumb  creatures  and  a 
violation  of  the  common  rights  of  humanity.  1.  In  restoring  the  lost.  Cattle 
easily  go  astray  and  wander  over  the  fence  and  from  the  fold.  If  seen  they 
must  be  brought  back  and  not  hidden  away.  2.  In  hel2nng  up  the  fallen.  The 
ass  illtreated  and  overladen  may  fall  down  through  rough  or  slippery  roads. 
Pity  must  prompt  a  helping  hand.  "  Thou  shalt  surely  help  him  to  lift  them 
up  again."  Thus  common  justice  and  charity  are  taught  by  the  law  of  nature 
and  enforced  by  the  law  of  Moses.  Principles  which  anticipate  the  gospel  and 
embody  themselves  in  one  of  its  grandest  precepts,  "  Love  your  enemies." 


Interchange  of  Apparel. —  Verse  5. 

Not  only  was  property  to  be  held  sacred,  but  the  distinction  of  sexes  also, 
by  clothing  suitable  to  each  sex.  A  woman  was  not  to  put  on  a  man's  clothing, 
nor  a  man  a  woman's.     This  would  be — 

I.  A  display  of  indecent  conduct.  The  putting  on  of  the  apparel  of  the  one 
sex  by  the  other  is  an  outrage  of  ordinary  decency.  1.  in  common  life. 
Unbecoming  levity  is  often  seen.  Modesty  is  the  guard  of  female  virtue  and 
the  charm  of  social  life.  2.  In  divine  vws/iip.  The  custom  of  changing  attire 
was  prevalent  in  idolatrous  worship.  The  sexes  of  heathen  deities  were  often 
confounded  and  the  worshippers  endeavoured  to  please  them  by  attiring  like  a 
particular  god.     This  is  forbidden  to  Israel. 

II.  A  destruction  of  natural  distinction.  God  created  them  male  and  female. 
This  natural  distinction  should  be  preserved  in  manners  and  dress ;  but  is 
destro3'ed  when  women  forget  their  sex  and  men  their  decorum  (1  Cor.  ii.  3-9). 

284 


HOMILETIO  COMMENTARY:    DEUTERONOMY.  chap.  xxii. 


III.  An  abomination  to  God,  "All  that  do  so  are  abomination  unto  the 
Lord."  The  habit  defaces  the  natural  image  of  God  in  man  ;  opens  up  the  way 
to  impudence,  licentiousness  and  deception.  These  evils  are  detestable  to  God. 
For  man  and  woman  God  has  given  a  standard  of  dress  and  life. 

Take  Care  or  Birds. —  Verses  6,  7. 

A  bird's  nest  seems  a  trifling  thing  to  notice,  but  the  majestic  and  the  minute 
are  equally  under  Divine  care.     Notice — 

I.  The  wisdom  of  the  precept.  Birds  have  important  uses  in  the  economy  of 
nature.  Extirpation  of  any  species,  edible  or  ravenous,  especially  in  a  laud  like 
Palestine  would  be  a  serious  evil.  The  vulture  which  destroys  putrid  bodies  and 
the  ibis  which  devours  snakes  have  been  of  service  to  society.  The  owl  keeps 
down  the  mice,  and  sparrows,  the  caterpillar.  God  has  made  nothing  in  vain. 
His  wisdom  and  goodness  rule  over  all. 

II.  The  humanity  of  the  Precept.  To  disturb  the  dam  while  sitting  would 
rob  her  of  her  young  and  her  liberty.  It  would  be  wanton  destruction  and 
cruelty.  The  tiniest  birds  are  protected  by  God.  Cowper  would  make  no  man 
his  friend  who  would  tread  even  upon  a  worm.  "  Are  not  two  sparrows  sold  for 
a  farthing  ?  and  one  of  them  shall  not  fall  on  the  ground  without  your  Father." 

III.  The  benefit  of  the  Precept.  Spare  the  birds  and  thou  shalt  prolong  thine 
own  days.  Kindness  to  man  and  beast  will  elevate  personal  character,  check 
destructive  tendencies,  and  please  God.  Those  who  show  mercy  shall  reap 
mercy.  In  all  circumstances  benevolence  to  the  creature  and  obedience  to  the 
Creator  will  increase  the  happiness  of  life,  and  meet  with  the  seal  of  Heaven. 

The  Treatment  of  Bird's  Nests, 

I.  The  minuteness  of  divine  law  is  here  very  beautifully  illustrated.  God 
does  not  finish  great  breadths  of  work  and  leave  the  details  to  be  filled  by  other 
hands.  He  who  guards  planets,  guards  bird's  nests,  though  in  the  latter  case 
His  defence  may  be  broken  down  by  wanton  hands.  Our  own  life  to  be  exact 
in  detail.  Not  enough  to  keep  the  law  in  great  aspects  which  appeal  to  the 
public  eye,  and  by  keeping  which  a  reputation  is  sometimes  unjustly  gained, 
but  by  attention  to  minute  and  hardly  discernable  features  of  character  which 
indicate  the  real  quality  of  the  man.  II.  The  beneficence  of  divine  law  is 
illustrated  by  protection  of  bird's  nests.  God  kind  in  little  as  well  as  great 
things.  Love  is  one  whether  shown  in  redemption  of  the  race,  in  numbering 
hairs  of  our  head,  ordering  our  steps  or  giving  His  beloved  sleep.  All  law 
benificent ;  the  law  of  restriction  as  well  as  liberty.  Man  to  have  dominion 
over  fowls  of  the  air,  but  dominion  to  be  exercised  in  mercy.  Power  uncontrolled 
by  kindness  becomes  despotism.  Power  belongs  to  God — unto  God  also  belongs 
mercy  ;  this  is  completeness  of  dominion,  not  only  a  hand  to  rule,  but  a  heart 
to  love.  III.  A  prohibition  of  this  kind  shows  that  there  is  a  right  and  wrong 
in  everything.  A  right  way  of  ai)propriating  bird's  nests  and  a  way  equally 
wrong.  Morality  goes  down  to  every  root  and  fibre  of  life.  In  offering  a 
salutation,  oi)ening  a  door,  uttering  a  wish,  writing  a  letter,  in  every  jiossible 
exercise  of  thought  and  power.  IV.  The  principle  of  the  prohibition  admits  of 
wide  application  in  life.  He  who  wantonly  destroys  a  bird's  nest,  may  one  day 
cruelly  break  up  a  child's  home.  We  cannot  stop  wantonness  when  we  please. 
Little   tyrannies  of  childhood  explain   the  great   despotisms   of  mature   life. 

285 


CHAP.  XXII.  IIOMILETIC  COMMENTARY:    DEUTERONOMY. 


Kindness  an  influence  tliat  penetrates  the  whole  life,  having  manifold  expression, 
upward,  downward,  and  laterally,  touching  all  human  beings,  all  inferiors  and 
dependants,  and  every  harmless  and  defenceless  life.  V.  Beware  of  the 
possibility  of  being  merely  pedantic  in  feeling.  A  man  may  be  careful  of  his 
horse  and  cruel  to  his  servant.  Some  would  not  on  any  account  break  up  a 
bird's  nest,  yet  would  allow  a  poor  relation  to  die  of  hunger.  What  with  all 
carefulness  for  dumb  animals,  if  we  think  little  of  breaking  a  human  heart  by 
sternness  or  neglect  !  VI.  Kindness  to  the  lower  should  become  still  tenderer 
to  the  higher.  This,  Christ's  argument  in  bidding  us  behold  the  fowls  of  the  air, 
that  in  their  life  we  may  see  our  Father's  kindness.  "  Are  ye  not  much  better  than 
they  ? "  If  careful  for  cattle,  "  How  much  is  a  man  better  than  a  sheep  ?  "  How 
does  the  case  stand  with  us,  who  have  completer  inheritance  of  liberty,  who 
have  passed  from  the  latter  to  the  sjiirit  ?  We  are  no  longer  true,  noble  and 
kind,  because  of  literal  direction  guarded  by  solemn  sanctions,  but  because  the 
Holy  Ghost  has  sanctified  us,  and  made  our  hearts  his  dwelling  place. — 
Dr.  Parker. 

EOMILETIO   HINTS   AND    SUGGESTIONS. 

Vers.   1-3.     Lost  proijerty  restored.  Ver.   5.  Sex  distinguished.     1.    By 

An  ass,  an  ox,  and  raiment  samples  of  nature.     2.  By  dress.     3.  By  manners, 

the  property  of  an  Israelite.     If  lost  4.    By  conduct.     "  This  is  a  precept 

these  must  be  restored.    1.  To  preserve  against    boldness    and    effrontery    ia 

them.     2.  To  show  kindly  feeling  to-  woman ;    and   against    effeminacy   in 

wards  a  neighbour.   Hence — I.  Bestor-  man.      It   is    a    precept   against    all 

ation  a  duty  demanded  by  a  brother  infraction  of  those  laws  which  God  has 

and  urged  by  God.     II.    Neglect    to  established  at  the  creation  of  man  and 

restore   a 'sin.      A   species   of    theft,  of  woman  out  of  man;  and  renewed 

" Thou  shalt  not  steal."     ')l\\q  general  and  reinforced  in  the  incarnation  of 

dutif  of  stopping  stray   animals  and  Christ.     It  is  a  precept  against  all  con- 

restoring  them   to  friendly  oivners  is  fusion  of  attire  of  men  and  women, 

expressly  taught  here,  especially  in  the  Church  of  God." — 

Wordsworth. 

On  Making  Battlements. —  Verse  8, 

This  is  an  extraordinary  statement.  May  not  a  man  please  liimself  in 
building  a  house  which  he  is  able  to  pay  for  ?  God  says  not,  and  society  in 
many  particulars  confirmed  the  word.  There  is  nothing  which  a  man  may  do 
merely  to  please  himself.  We  are  surrounded  by  other  people,  and  it  is  one  of 
the  most  gracious  appointments  of  Providence  that  we  are  obliged  to  consider 
the  effect  of  our  movements  upon  our  fellow-creatures.  Thus  self  will  is 
limited,  our  character  strengthened,  and  all  that  is  highest  in  friendship  purified 
and  strengthened.  It  is  easy  to  see  how  objections  to  the  appointment  of  the 
text  miglit  arise.  For  example  : — 1.  "  My  neighbour  will  call  upon  me  only 
now  and  then  ;  why  should  I  make  a  permanent  arrangement  to  meet  an 
exceptional  circumstance?"  We  are  to  build  for  exceptional  circumstances. 
The  average  temperature  of  the  year  may  be  mild,  wind  low  and  rains  gentle  ; 
yet  we  build  houses  not  for  such  averages,  but  for  the  possibility  of  severe 
trials.  Vessels  are  not  made  by  the  shipbuilder  for  smooth  waters  and  quiet 
days,  but  for  the  roughest  billows  and  fiercest  winds.  Our  neighbours'  visits 
may  be  uncertain,  yet  their  very  uncertainty  constitutes  demand  for  permanent 
arrangement.  Be  prepared  for  crises,  expect  the  unexpected,  and  be  sure  of  the 
uncertain.  He  who  is  so  defended  for  his  neighbour's  sake  will  be  equal  to  the 
286 


IIOMILETIC  COMMENTARY:    DEUTERONOMY.  chap.  xxii. 


severest  emergencies  of  life.  2.  "  Bat  will  it  not  be  time  enough  to  build 
the  battlement  when  anything  like  danger  is  in  prospect  ? "  No.  Life  is 
regulated  by  the  doctrine  that  prevention  is  better  than  cure.  We  are  not  at 
liberty  to  try  first  whether  people  will  fall  off  the  roof.  Life  too  short  and 
valuable  to  justify  such  experiments.  He  who  prevents  the  loss  of  life  saves  it. 
Preventive  ministries  of  life  are  not  so  heroic  and  impressive  as  those  of  a 
more  affirmative  kind,  yet  they  are  most  acceptable  to  God.  Prevent  5^our  boy 
from  becoming  a  drunkard,  it  is  better  than  saving  him  from  extremest  dissipa- 
tion, though  not  so  imposing  before  society.  3.  "  But  ought  not  men  to  be  able 
to  take  care  of  themselves  when  walking  on  the  roof  of  a  house  without  our 
guarding  them  as  if  they  were  little  children  ? "  No.  We  are  to  study  the 
interests  of  the  weakest  men.  This  is  the  principle  of  Christianity.  "  If  eating 
flesh  or  drinking  wine,"  etc.  '■  Him  that  is  weak  in  the  faith  receive,"  etc. 
"  Destroy  not  him  with  thy  meat  for  whom  Christ  died."  The  house  may  be 
strong,  but  if  wanting  the  battlement  of  grace  above  it,  it  is  wanting  in  beauty 
which  is  pleasant  to  God's  eye.  You  may  be  able  to  walk  upon  the  roof  without 
danger,  another  may  not  have  the  same  steadiness  of  head  and  firmness  of  foot. 
It  is  for  that  other  man  you  are  to  regulate  your  domestic  arrangements. 
"  Love  thy  neighbour  as  thyself." 

See  the  Christian  application  of  this.  If  we  are  to  build  a  house  as  not  to 
endanger  the  men  who  visit  us,  are  we  to  build  a  life  which  may  be  to  others 
snares  of  destruction  ?  Is  not  a  battlement  around  our  conduct  ?  Are  habits 
to  be  formed  without  reference  to  social  influence  ?  Children  are  looking  at  us, 
strangers  take  account  of  our  ways,  and  though  we  may  be  proud  of  our  strength, 
they  may  be  lured  from  righteousness  by  that  licentiousness  which  we  call 
liberty. 

Has  God  given  directions  for  building  a  house  and  forgotten  to  give  instructions 
for  the  building  of  a  life  ?  Is  it  like  Him  to  do  the  little  and  forget  the  great  ? 
Is  He  not  more  careful  about  the  tenant  than  about  the  house  ?  Instructions 
for  life-building  abound.  "  Wisdom  is  the  principal  thing,"  etc.  Go  to  the 
Book  with  earnest  desire  to  discover  the  way  of  salvation,  the  secret  of  vital 
growth,  and  God  will  teach. — llie  City  Temple.  Vol.  III. 


Religious  Esthetics. —  Verses  9-1 L 

_  As  "  a  peculiar  people  "  God  designed  that  they  should  walk  worthy  of  their 
high  vocation.  No  intermingling  allowed  with  heathen  character  and  practices. 
They  and  even  their  cattle  were  stamped  with  the  mark  of  separation.  By 
forbidding  the  intermingling  of  seeds,  animals  and  garments,  God  taught  the 
gr^t_  lesson  of  spiritual  separation.  That  lesson  has  been  written  for  our 
learning. 

The  Mixed  Seed. 

"  The  seed  is  the  word."  The  Christian,  faithful  in  his  testimony  to  divine 
truth,  is  the  sower.  Whatever  is  opposed  to  this  seed,  foreign  to  it  in  character, 
arrests  its  fall  into  good  ground,  or  obstructs  its  growth  when  rooted — is  the 
mischievous  seed  of  the  wicked  one — the  seed  of  "  tares  "  and  choking  "  thorns." 
A  teacher  of  truth  in  pulpit,  Sabbath  school,  or  in  house  to  house  visitation 
who  seeks  on  the  Sabbath  to  scatter  the  seed  of  the  kingdom,  but  during  the 
■week  is  busy  dealing  out  "  words  to  no  profit,"  has  no  more  warrant  to  expect  the 
prepared  heart  among  secular  hearers  than  the  husbandman  in  expecting  the 
culture  and  preparedness  of  his  ground  by  the  cultivation  of  chickweed. 

287 


CHAP.  sxir.  BOMILETIC  COMMENTARY :   DEUTERONOMY. 


The  Unequal  Yoking. 

^^  Thou  slmlt  not  plough  with  an  ox  and  an  ass  together."  This  illustrates 
the  intermingling  of  persons  of  diverse  characters  and  tastes  This  intercourse 
is  indispensible  iu  certain  relations.  Men  of  all  characters  and  orders  have 
fellowship  in  different  ways.  It  would  not  be  desirable,  if  practicable,  for  the 
"  children  of  light "  to  be  separated  outwardly  from  "  the  children  of  this  world." 
Christ  moved  with  crowds  but  had  fellowship  only  with  few,  contact  and  inter- 
course with  evil,  but  no  communion  with  it.  He  met  with  men  to  teach,  heal, 
comfort,  and  save,  but  the  means  He  used  were  words  of  truth  and  acts  of  love. 
In  Christ  there  were  no  unseemly  and  unequal  yoking.  The  illustration  refers 
also  to  service — the  inviting  of  opposite  characters  and  interests  in  a  common 
cause.  The  ox  being  stronger  than  the  ass,  two  evils  ensue.  The  stronger 
drags  aside  the  weaker,  and  the  weaker  impedes  the  progress  of  the  stronger. 
Unequal  yokes  make  bad  ploughing  and  a  crooked  furrow.  The  loss  is  seen  in 
waste  of  time,  labour,  and  ground.  "  How  can  two  walk  together  except  they 
be  agreed  ? "  In  secular  life  two  men  united  in  partnership  cannot  prosper 
without  agreement.  Each  seeks  his  own  selfish  ends  or  unrighteous  progress  at 
the  sacrifice  of  principle.  In  spiritual  life,  when  a  Christian  unites  with  any 
whose  thoughts,  tastes  and  habits  differ  from  his  own,  how  can  they  walk 
harmoniously.  Any  good  to  be  done  is  done  defectively  or  left  undone.  Other- 
wise it  must  be  done  separately ;  the  ox  unyoked  and  freed  from  encumbrance. 
The  liberation  happens  in  obedience  to  the  Divine  injunction,  "  Be  not  unequally 
yoked  together  with  unbelievers." 


The  Mixed  Garment. 

"  Thou  shalt  not  wear  a  garment  of  divers  sorts,  as  of  woollen  and  linen 
together."  Many  put  on  religion  for  particular  days  and  special  occasions.  On 
Sabbath  they  are  suitably  and  religiously  attired  ;  but  other  days  of  the  week 
find  them  wearing  a  garment  of  coarser  material  and  divers  colours.  A  "  linsey- 
woolsey  "  Christianity  is  very  popular.  The  practical,  outward  life  of  a  Christian 
should  harmonise  with  his  spiritual  hidden  life,  compared  in  Scripture  to  "fine 
linen,  clean  and  white,  the  righteousness  of  the  saints."  Hence  exhortations  to 
"  keep  his  garments,  to  hate  the  garment  spotted  by  the  flesh,"  to  "put  off  the 
old  man  with  his  deeds,  and  put  on  the  new  man,"  etc.  Christians  are  a  peculiar 
people  in  God's  estimation,  and  should  be  iu  that  of  the  world  by  reason  of 
moral  character,  their  spiritual  clothing.     As  "  a  holy  priesthood  "  they  should 

and 
for 
ley  mat  wear  soit  raiment  are  lu  Kings  nunbus.  w  mii  u  munve  uuks  tins  luinish 
for  practical  godliness.  The  priestly  robe  should  be  worn  always,  in  all  companies 
and  in  all  times  ;  should  suit  the  home,  the  sanctuary,  and  the  place  of  business. 
"Whatever  forbids  my  robe  forbids  my  presence.  "  Ye  are  the  temple  of  the 
Holy  Ghost,"  and  "  what  agreement  hath  the  temple  of  God  with  idols."  A 
testing  jjriuciple  is  here.  The  question  is  not  what  is  lawful  for  a  Christian,  but 
what  is  seemly,  beautiful,  and  accordant  with  Divine  taste.  The  God  of  glory 
is  jealous  for  the  glory  of  his  children.  He  would  have  the  outward  correspond 
with  the  inward.  "  Wherefore  be  ye  separate,  saith  the  Lord,  and  touch  not 
the  unclean  thing." — The  ^StudJ/,  1875. 

288 


HOMILETIG  COMMENTARY:    DEUTERONOMY. 


CHAP.  xxir. 


The  Moral  and  the  Positive  in  the  Duties  of  Life. —  Verse  11. 

On  this  verse  we  remark — I.  That  it  exhibits  a  positive  duty.  Moral  laws 
are  of  everlasting  obligation  ;  positive  may  be  temporary  and  local  in  their 
existence.  II.  That  as  the  inculcation  of  a  positive  duty,  the  precept  of  the 
text  was  not  so  binding  upon  the  Jews  as  those  duties  which  were  wholly  moral. 
III.  That  we  who  live  under  the  gospel  dispensation  are  not  bound  to  observe 
this  precept  at  all.  We  are  not  under  law,  but  under  grace.  IV.  That  while 
we  are  under  no  manner  of  obligation  to  observe  this  precept  in  its  literal 
meaning,  still  the  moral  principle  which  underlies  that  meaning,  and  which  it 
was  intended  to  illustrate,  is  as  binding  now  as  ever.  It  teaches  us  that  we 
cannot  "  serve  two  masters  ;  "  "  thou  shalt  have  no  other  gods  before  me." — 
B.  Harley,  F.RS. 


HOMILETIG  HINTS  AND  SUGGESTIONS. 


Ver.  8.  Battlements.  1.  Danger  in 
places  of  common  resort.  Roofs  of 
houses  much  resorted  to  in  cool  of 
the  evening.  2.  Danger  in  places  of 
devotion.  They  were  used  as  an 
oratory  or  places  of  prayer.  3.  Danger 
in  places  of  rest.  They  were  also  slept 
on  during  the  heat  of  summer.  It  is 
needful  to  have  some  parapet  or  fence 
to  guard  ourselves  and  others  from 
falling  down. 

Ver.  9.  Divers  seeds.  1.  To  secure 
the  best  crop.  By  enjoining  the  best, 
unmixed  seed,  and  by  preventing  one 
seed  from  destroying  the  other.  2.  To 
forbid  heathen  customs.  Heathens 
sowed  barley  with  dried  grapes,  by 
which  they  signified  that  their  vine- 
yards were  consecrated  to  Ceres  and 
Bacchus.  3.  To  induce  simple  trust 
in  God.  By  not  sowing  mixed  seeds 
they  would  indicate  faith  in  God's 
providence  in  seasons  wet  or  dry. 
"  The  Church  is  God's  vineyard 
(Is.  v.  7  ;  Jer.  xii.  10  ;  Mt.  xxi.  33  ; 
Lu,  XX.  15).  It  must  not  be  sown 
with  the  tares  of  false  doctrine, 
mingled  with  the  good  seed  of  the 
word." —  Wordsworth. 

Ver.  10.  Ploiv.  Unequally  yoked. 
1.  In  the  choice  of  companions.  2.  In 
married  life  (2  Cor.  vi.  14).  3.  In 
Christian  work.  "  The  ass  is  lower 
than  the  ox,  and  when  in  a  yoke 
together    must    bear    the    principal 


weight,  and  that  in  a  very  painful 
position  in  the  neck ;  his  steps  are 
unequal  and  his  strength  is  inferior, 
which  must  occasion  an  irregular 
draught,  and  great  oppression  to  both. 
The  ass  is  a  stubborn,  rebellious,  and 
in  these  countries  a  spirited  creature  ; 
the  ox,  on  the  contrary,  is  gentle, 
tractable,  and  patient.  Accepting 
this  interpretation,  it  gives  us  another 
instance  of  that  humanity  which  per- 
vades the  whole  Mosaic  code."  — 
Cassell. 

Ver.  11,  Garment.  1.  Dress  accor- 
ding to  your  station  in  life.  Linen 
and  wool  may  have  been  the  apparel 
of  priests  and  therefore  forbidden  to 
the  people.  2.  Dress  not  in  imitation 
of  the  world.  The  garment  may  have 
been  peculiar  to  the  heathen  priesthood 
and  therefore  a  virtual  condemnation 
of  all  idolatrous  usages.  "  These  laws 
were  made  to  set  forth  how  God 
abhoreth  all  mixtures  in  religion,  and 
how  carefully  men  should  keep  their 
minds  from  being  corrupted  from  the 
simplicity  that  is  in  Christ." — Trapp. 

Ver.  12.  Fringes.  Tassels  on  the 
corners  of  the  outer  coat,  or,  according 
to  some,  tassels  on  the  coverlet  of  the 
bed,  which  was  tied  to  bed-posts  for 
the  sake  of  decency.  Learn — 1.  Not 
to  be  ashamed  of  your  religion  however 
peculiar  you  may  seem  to  be.  Israel 
distinguished  from  other  people  by 
t  289 


CHAP.  XXII.  nOMILETIC  COMMENTARY:   DEUTERONOMY. 


these  tilings.      2.    Not  to  forget  the  commandments  of  tlie  Lord  and  do 

precepts  of  the  word.    Fringes  reminded  them;  and  that  ye  seek  not  after  your 

of  particular  occasions  and  precepts,  own  heart  and  your  own  eyes,   after 

"  Speak  unto  Israel,  bid  them  make  which  ye  used  to  go  a  whoring  :  that 

fringes     ....     throughout   their  ye   may   remember    and    do   all    my 

generations     .     .     .     and  it  shall  be  commandments,    and    be    holy    unto 

unto  them  for  a  fringe,  that  ye  may  3'our  God."    (Num.  xv.  38-40). 
look  upon  it  and  remember  all  the 


Purity  and  Fidelity  in  Life. —  Verses  13-29. 

The  regulations  wliich  follow  might  be  imperatively  needful  in  the  then 
situation  of  the  Israelites  ;  and  yet  it  is  not  necessary  that  ive  should  curiously 
and  impertinently  enquire  into  usages  unknown  to  the  language  of  civilization. 
So  far  was  it  from  being  unworthy  of  God  to  leave  such  things  upon  record, 
that  the  enactments  must  heighten  our  admiration  of  His  wisdom  and  goodness 
in  the  management  of  a  people  so  perverse  and  so  given  to  regular  passions. — 
Jamieson.     We  may  thus  arrange  our  matter — 

I.  The  slandered  wife  (vers.  13-19).  Chastity  and  fidelity  should  characterise 
married  life.  "  Chastity  is  the  band  that  holds  together  the  sheaf  of  all  holy 
affections  and  duties,"  says  Vinet.  This  baud  may  be  broken  and  married  life 
be  a  curse.  A  husband  may  question  the  virtue  of  his  wife  from  malice  or  with 
justice.  1.  Accused  maliciously.  He  might  take  her  to  gratify  lusts,  then  hate 
her,  try  to  get  rid  of  her,  and  bring  her  in  bad  repute.  A  declaration  of 
innocence  was  made  by  parents  before  the  elders,  who  were  to  send  for  her 
accuser.  He  was  chastised  bodily  and  forfeited  the  privilege  of  divorce.  Slander 
is  a  crime  of  the  highest  nature,  a  species  of  murder  which  destroys  reputation 
and  character  (Prov.  xxv.  18).  2.  Accused  justly  (vers.  20,  21).  If  the  words 
were  true  and  the  girl  had  deceived,  was  not  found  to  be  a  virgin,  she  was  to  be 
brought  before  the  door  of  her  father's  house  and  stoned  by  the  men  of  the  city. 
She  had  committed  fornication  in  her  father's  house  and  folly  in  Israel  (ver.  21). 
(See  Dinah,  Gen.  xxxiv.  7).  Israel  was  a  holy  people  by  profession,  and  all 
uncleanness  was  folly. 

II.  The  unchaste  wife.  Glancing  at  the  preceding  verses,  we  notice — 
1.  Unchaste  in  marriaje  (vers.  20-22).  Whoredom  was  a  capital  crime,  treason 
to  the  great  king,  and  punished  with  severity.  2.  Unchaste  after  marriage 
(ver.  22).  Adultery  was  a  sin  which  could  not  be  tolerated.  Adulterers  are  as 
hateful  as  adulteresses  (Lev.  xx.  10).  The  man  who  acts  treacherously  against 
"  the  wife  of  his  covenant  "  is  as  great  a  sinner  as  the  woman  who  breaks  the 
marriage  bond  (Mai.  ii.  14-16).     There  is  no  respect  of  sexes  with  God. 

III.  The  seduced  virgin.  Three  cases  are  given.  1.  Betrothed  virgin,  {a) 
In  the  town  (vers.  23-24).  Both  of  them,  the  man  and  the  girl,  were  led  out  to 
the  gate  ot  the  town  and  stoned.  The  girl  because  she  had  not  cried  for  help, 
therefore  consented  to  the  deed  ;  the  man  because  he  had  "  humbled  his  neigh- 
bour's wife."  (0)  In  the  f  eld  (vers.  25-27).  She  called  for  help  and  could  get 
none,  hence  not  worthy  of  death.  The  man  alone  died.  In  solitude  the  enemy 
assaults,  and  our  cry  should  be,  "Help,  Lord!"  2.  Unbetrothed  virgin 
(vers.  28-29).  Tlie  man  paid  the  fiather  50  shekels  of  silver,  married  the  girl,  and 
could  not  be  divorced  from  her  because  he  had  humbled  her.  This  was  to 
prevent  such  vicious  practices  {cf.  Ex.  xx.  16-17.). 

290 


EOMILETIC  COMMENTARY:   DEUTERONOMY.  chap.  xxii. 


Dark  Spots  in  Social  Life.—  Verses  13-30. 

These  are  most  delicate  matters,  but  concern  the  welfare  of  society  and  not 
beneath  Divine  legislation.  "  Nor  is  it  a  better  argument  that  the  Scriptures 
were  not  written  by  inspiration  of  God  to  object  that  this  passage,  and  others  of 
a  like  nature,  tend  to  corrupt  the  imagination,  and  will  be  abused  by  evil- 
disposed  readers,  than  it  is  to  say  that  the  sun  was  not  created  by  God,  because 
its  light  may  be  abused  by  wicked  men  as  an  assistant  in  committing  crimes 
which  they  have  meditated." — Home. 

1.  Slander  (vers.  13-19).  The  slanderer  is  most  despicable  and  most 
dangerous  to  society.  "A  false  accusation  is  worse  than  death"  (Eccles.  xxvi.  5). 
Many  have  fallen  by  the  edge  of  the  sword,  but  not  so  many  as  have  fallen  by 
the  edge  of  the  tongue  (Eccles.  xxviii.  18). 

"  Slander  lives  upon  succession  ; 
For  ever  housed  where  it  once  gets  possession." — ShaJcspeare. 

2.  Adultery  (vers.  20-22).  Solomon  paints  the  deadly  snare  of  a  strange  woman 
with  a  master  hand  and  exquisite  fidelity  {cf.  Prov.  vii.  6-23).  The  warning  is 
not  needless.  "  Whoremongers  and  adulterers  God  will  judge."  3.  Eai^e 
(vers.  25-27).  Laws  may  be  too  lenient  for  such  violence  of  women.  Surely, 
if  taking  away  life  deserves  punishment,  this  must  be  the  murder  of  virtue, 
"a  sin  worthy  of  death."  4.  Fornication  (vers.  28,  29).  To  gratify  lusts, 
some  unrestrained  by  law  human  or  divine,  wound  with  keenest  anguish,  commit 
h'reparable  injury  to  body  and  soul.     "  But  fornication  and   all  uncleanness 

let  it  not  be  once  mentioned  among  you."     5.  Incest  (v.  30). 

Abominations  like  these  abounded  in  Canaan,  but  must  be  destroyed  in  Israel 
(Deut.  xxvii.  20).  This  is  doubly  guilty,  for  she  is  near  of  kin,  and  &he_  is 
another  person's  wife  {cf.  Reuben  with  Bilhah,  Gen.  xxxv.  22  ;  Absalom  with 
his  father's  wives,  2  Sam.  xvi.  20-23  ;  1  Kings  ii.  17).  This  is  a  repetition  of 
the  law  (Lev.  xviii.  8  ;  xx.  11).  Line  upon  line,  to  preserve  from  sin  and  purify 
life.  Our  own  laws  might  be  more  severe  to  check  licentiousness  and  secure 
social  purity. 

ILLUSTRATIONS  TO  CHAPTER  XXII. 

Vers.  1-4.  Occ  and  ass.  I  am  shocked  the  horse.      A  man  could  not   have 

at   the    thoughtless   cruelty  of  many  had  a  better  demand   for  getting  off 

people,  yet  I  did  a  thing  once  that  has  his   horse    than    for    such    an    act  of 

given  me  considerable  uneasiness,  and  humanity.     It  is  by  absence  of  mind 

for  which  I  reproached  myself  bitterly,  that  we  omit  many  duties. — R.  Cecil. 
As  I  was   riding    homeward  I  saw  a 

waggon  standing  at  a  door,  with  three  Ver.  5.     Garment.      A  man  ought 

horses  ;  the  two  foremost  were  eating  in  his  clothes  to  conform  something  to 

corn  from  bags  at  their  noses ;  but  the  those   that  he  converses  with,  to  the 

third  had  dropped  his  on  the  ground  custom  of  the  nation  and  the  fashion 

and  could  not  stoop  to  get  any  food,  that  is   decent    and    general  _  to    the 

However,  I  rode  on  in  absence  of  mind  occasion  and  his  own  condition  ;  for 

without  assisting  him.  But  when  I  had  that    is   best    that    best    suits    pne's 

got  nearly  home  I  remembered  what  I  calling,  and  the    rank    we    live  in. — 

had  observed  in  my  absence  of  mind,  Feltham. 

and  felt  extremely  hurt  at  my  neglect,  »  r^r  the  apparel  oft  proclaims  the  man." 

and  would  have  ridden  back  had  I  not  —Shalspcare. 
thought    the    waggoner    might    have 

come  out  of  the  house  and   relieved  Vers.  6,  7.     Bi7-ds.     Of  love  need  I 

291 


CHAP.    XXII. 


IIOMILETIC  COMMENTARY :  DEUTERONOMY. 


say  anythinf^  ?  Who  is  there  that  has 
not  watched  the  birds  from  St.  Valen- 
tine's day  onwards,  through  their 
courtships,  weddings,  lovers'  quarrels, 
house  buildings,  welcoming  of  the 
small  strangers,  niirsing  the  heirs  and 
heiresses,  and  sending  the  young 
people  forth  into  the  world  ? — Prof. 
G.  Wilson. 

Ver.  8.  House.  Houses  are  built 
to  live  in  and  not  to  look  on  ;  there- 
fore let  use  be  preferred  before 
uniformity,  except  where  both  may 
be  had. — Bacon. 

Ver.  9,  10.     Seeds.     Humanity 

Is  not  a  field  where  tares  and  thorns  alone 
Are  left  to  spring  ;  good  seed  hath  there  been 

sown 
With  no  inspiring  hand.    Sometimes  the  shoot 
Is  choked  with  weeds,  or  withers  on  a  stone  ; 
But  in  a  kindly  soil  it  strikes  its  root 
And  flourish  eth  and  bringeth  forth  abundant 

fruit. 

— Dr.  Southey. 

Vers.  13-19.  Occasions  of  speech. 
Slander  is  a  vice  impure  in  its  source, 
dangerous  in  its  effects,  and  sometimes 
irreparable  in  its  consequences.  It 
generally  strikes  three  mortal  blows — 
it  wounds  him   who  commits  it,  him 


against  whom  it  is  committed,  and 
him  who  knows  that  it  is  committed. 
It  is  tolerated  in  society  only  because 
almost  every  one  has  an  unhappy  in- 
clination to  commit  it. — Saurin. 

"  To  speak  no  slander  ;  no,  nor  listen  to  it." — 

Tennyson. 

Vers.  20-30.  Virgin.  Agesilaus, 
king  of  Sparta,  was  a  great  lover  of 
chastity.  In  his  journeys  he  would 
never  lodge  in  private  houses  where  he 
might  have  the  company  of  women  ; 
but  ever  lodged  either  in  the  temples 
or  in  the  open  fields,  making  all  men 
witnesses  of  his  modesty  and  chastity. 

Vers.  25-27.  Rape.  The  Lacede- 
monian commonwealth  was  utterly 
ruined  by  a  rape  committed  on  the 
two  daughters  of  Scedasus  and  Leuctra 
('h'app).  Publius  Scipio  Africauus, 
warring  in  Spain,  took  New  Carthage 
by  storm,  at  which  time  a  beautiful 
and  noble  virgin  fled  to  him  for  suc- 
cour to  preserve  her  chastity.  He 
being  but  24  years  old,  and  in  the 
heat  of  youth,  hearing  of  it,  would  not 
suffer  her  to  come  into  sight,  for  fear 
of  falling  into  temptation  himself,  and, 
therefore,  restored  her  safely  to  her 
father.     Admirable  example  ! 


CHAPTER  XXIII. 


Critical  Notes. — From  the'  sanctification  of  domestic  relations,  to  which  laws  of  marriage 
and  chastity  in  the  previous  chapter  pointed,  Moses  now  proceeds  to  legislate  for  the  purity  of 
the  congregation  and  the  camp. 

1-8.     Eights  of  Citizenship  in  Israel.     Forbidden  to  the   mutilated  in  his  sexual  member 

(ver.  1).  Mutilation  practised  among  Gentiles,  but  unnatural  in  those  made  in  God's  image  and 
chosen  to  be  God's  people  (Lev.  xxii.  24).  Bastard  (ver.  2).  Offspring  of  incest  and  adultery, 
gen. — collective  bodies  of  contemporaries  (cf.  Gen.  xv.  16;  Ex.  i.  6);  tntth  complete  number 
used  in  highest  sense,  and  signifies  an  indefinite  period.  Ammonites  and  Moabites  excluded. 
Perhaps  reference  to  their  incestuous  origin  (Gen.  xix.  30-38).  But  they  both  combined  ao-ainst 
Israel  without  provocation  ;  hired  Balaam  to  curse,  and  brought  upon  themselves  perpetual 
rejection  (cf.  Num.  xxiv.  9  ;  xxii.  5,  6).  Seek  (ver.  6).  Invite  them  to  friendship,  nor  care  for 
their  welfare  (Ezra  ix.  12  ;  Jer.  xxix.  7).  Edomites  and  Egyptians  had  opposed  (Num.  xx.  18  ; 
Ex.  XX.  5),  but  Israel  were  to  be  friendly  with  them  and  not  for^jet  former  ho!<pitality . 
Third  gen.  (ver.  S),  i.e.  the  great  grandchildren  who  had  lived  strangers  in  Israel  might  be 
incorporated. 

9-14-     Purity  of  the  camp  must  be  preserved  in  war.    Wicked  thing  states  in  vers.  10-13 
uncleanncss  of  body  ;  theft,  violence,  and  sins  common  to  life  in  camps  (Jos.  vi.  10,  18).     Then 
292 


HOMILETIO  COMMENTARY:    DEUTERONOMY.  chap,  xxiii. 


follow  sanitary  regulations  to  secure  cleanliness  of  person  and  habits.  The  necessities  of  nature 
provided  for  outside  the  camp  (vers.  12,  13).  Walk.  Fit  for  God's  presence.  Unclean  thing. 
"Nakedness  of  anything" — nothing  to  be  ashamed  of  ;  no  want  of  reverence  in  not  removing 
evil  must  be  displayed. 

15-18.  Toleration  and  non-toleration.  A  slave  running  away  from  the  tyranny  of  his 
master,  not  to  be  given  up,  but  to  dwell  in  the  land  (vers.  15-16).  Prostitutes,  male  and  female, 
descended  from  Israel  not  to  be  tolerated,  i.e.,  not  allowed  to  give  themselves  up  to  prostitution 
as  religious  worship  (vers.  17-18).  Dog  is  figurative  (c/.  Rev.  22-15)  and  equivalent  to  the 
"  Sodomite  "  of  the  verse  preceding  {cf.  Mic.  i.  7  ;  Baruch  vi.  43).     S^eak.  Com. 

19-25.  Theocratic  rights  of  citizenship.  Of  a  brother  {i.e.,  countryman)  an  Israelite  was  not 
to  take  interest  for  money,  food,  or  any  goods  lent  to  him.  Stranger,  not  Israelites  {cf.  Ex. 
xxii.  25  ;  Lev.  xxv.,  36,  37).  Vows  fulfilled  without  delay  [cf.  Ex.  xxii.  29  ;  Num.  xxx.  2  ; 
Ecc.  v.  4,  5.)  For  general  law  of  vows  {cf.  Lev.  xxvii).  Hunger  might  be  satisfied  in  vineyards 
and  cornfields  of  a  neighboui-,  but  nothing  to  be  carried  away  in  a  vessel.  Pluck  (ver.  25  cf. 
Matt.  xii.  1  ;  Luke  vi.  1).     Right  to  pluck  still  recognised  among  Arabs. 


Excluded  from  the  Congregation. —  Verses  1-5. 

Everyone  belonging  to  God's  people  or  devoted  to  God's  service  sliould  be  as 
perfect  as  possible.  "  Whosoever  he  be  of  thy  seed  in  their  generations  that 
hath  any  blemish,  let  him  not  approach  to  offer  the  bread  of  his  God " 
(Lev.  xxi.  16-21).  Five  classes  are  mentioned  as  unfit  to  enter  the  congregation 
of  the  Lord. 

I.  Mutilated  persons   are   excluded    (ver.  1).      Two  kinds  are  specified. 

1.  Eunuchs.  An  ancient  practice  for  priests  of  many  heathen  gods,  especially 
of  the  Syrian  goddess,  to  be  eunuchs,  and  for  parents  in  various  ways  to  mutilate 
their  children  and  train  them  for  the  service  of  the  great.  God's  service 
requires  soundness  and  purity.  Sacrifices  must  be  free  from  defect  and  blemish. 
Lidividuals  in  whom  the  Divine  image  was  wilfully  defaced  w^ere  not  qualified 
for  office  and  association  with  God's  people.  2.  Bastards.  Such  spring  from 
an  order  not  natural  and  divine.  Whether  heathens  or  strangers,  often  styled 
harlots  (Is.  xxiii.  17,  18);  or  born  before  wedlock  a  stigma  is  attached  to 
discourage  disgraceful  habits.  These  prohibitions  literally  and  symbolically 
were  suited  for  the  Jewish  Church — had  reference  only  to  its  outward  con- 
stitution, and  passed  away  when  the  kingdom  of  God  was  established. 

II.  Special  nations  are  excluded  (ver  3).  Ammon  and  Moab  were  for  ever 
excluded.  1.  They  neglected  duty.  As  allies  or  neighbouring  states  they 
brought    no  victuals  into    the  camp,  for  which  Israel  would  have  paid  them. 

2.  2 hey  uwre  hostile  in  proceedings.  Without  provocation  they  opposed  Israel 
and  hired  Balaam  to  curse  them.  The  unmerciful  will  be  excluded  from  the 
kingdom  (Mat.  xxi.  41-46).  There  can  never  be  any  "  peace"  or  "  prosperity  " 
to  enemies  of  God.  A  curse  falls  upon  all  who  injure  God's  people,  and  they 
will  forfeit  His  favour  for  ever.  Balaam  had  to  confess,  "  Blessed  is  he  that 
blesseth  thee,  and  cursed  is  he  that  curseth  thee  "  (Num.  xxiv.  9). 

HOMILETIC  HINTS  AND  SUGGESTIONS. 

Vers.  1,  2.  1.  The  privilege  of  inter-  of  man  is  made  to  praise  God   (Ps. 

course    with    God    and    His    people,  xxxvi.    10.)     All  that  are  sinful  and 

"  Blessed   is    the    man    whom    Thou  impure    are    excluded    from    heaven, 

choosest  and  causest  to  approach  unto  There  shall  in  no  wise  enter  into  it 

Thee."     2.  The  purity  required   for  anything  that  defileth  (Rev.  xxi.  27). 
enjoyment  of  this  privilege.  The  wrath 

293 


CHAP.  XXIII.  HOMILETIC  COMMENTARY:    DEUTERONOMY. 


Ver.  4.  Neglect.  Its  guilt  and  their  necessity.  III.  Tiie  more  par- 
danger,  ticular  obligations  which  we  have  to 

exercise  towards  them   at  this  time. 

Vers.    4-6.       Benevolence    toivards  Observe — 1.    The  interest  now  felt  in 

God's  ancient  people.      1.  The  duty  of  the  Christian  world  for  their  restoration 

benevolence  is   general.      1.  It   is   a  to  God.     2.  The  stir  which  prevails 

duty.     2.  It  is  a  duty  absolutely  in-  among  the  Jews  themselves.     3.  The 

dispensable    to    our  acceptance   with  earnests  which  God  has  given  us  in  the 

God.      II.  Our  special   obligation   to  actual  commission   of  some.     4.  The 

exercise    it    towards    God's    ancient  general  voice  of  prophecy. — 

people.     1.  We  are  more  indebted  to  C.  Simeon,  31. A. 
them  than  to  any  other  people  under 

heaven.     2.  The  very  blessings  which  Ver.  6.     As  God  takes  notice  of  the 

we  enjoy  were  taken  from  them  that  least  courtesy  showed  to  His  people, 

they    might    be     transferred    to    us.  even  to  a  cup  of  water,  to  requite  it, 

3.  This  very  transfer  of  their  blessings  so  He  doth  of  the  least  discourtesy, 

has  been  made  to  us  for  the  express  even  to  a  frown  or  a  frump,  to  revenge 

purpose  that  He  might  dispense  them  it. — Irajyp. 
to  that  bereaved  people  in  the  hour  of 

The  Curse  turned  into  a  Blessing. —  Ve7'se  5. 

A  divine  law  governs  events  which  can  never  be  changed.  God  can  "  curse 
the  blessings  of  the  wicked  "  (Mai.  ii.  2),  or  turn  their  curse  into  blessings  as  here. 
Apply  to  other  things — 

1.  I?i  ^persecution.  Often  overruled  for  the  triumph  of  God's  people  and  the 
spread  of  God's  cause.  "  The  more  I  seek  to  blot  out  the  name  of  Christ,  the 
more  legible  it  becomes  ;  and  whatever  of  Christ  I  thought  to  eradicate  takes 
deeper  root,  and  rises  the  higher  in  the  hearts  and  lives  of  men. — Diocletian. 
2.  hi  lc(hour.  What  this  would  have  been  without  sin  we  know  not.  The 
ground  is  "cursed"  and  we  toil  in  the  "sweat  of  the  face"  (Gen.  iii.  17-19.) 
But  the  curse  is  blessed  to  physical  health  in  the  vigour  and  development  of  the 
body,  to  intellectual  enjoyment,  in  the  rest  and  recreation  of  mind,  to  the  good 
of  society,  by  promoting  its  interests  and  satisfying  its  wants.  "  Labour  is  the 
salt  of  life."  3.  In  aifiiction,  which  checks  sin,  weans  from  the  world,  brings  to 
God,  prepares  and  disciplines  for  future  life.  As  fire  refines  gold,  so  affliction 
purifies  men.  Many  can  say,  "  chastisements  are  blessings  in  disguise  ;  it  is 
good  for  me  that  I  have  been  afflicted."  4.  In  sin.  This  greatest  curse,  which 
brought  death  into  both  worlds,  is  made  the  occasion  of  the  greatest  blessing. 
God,  in  his  infinite  wisdom,  redeems  from  sin  and  death  ;  in  Jesus  Christ  dis- 
plays His  love  and  magnifies  His  grace  in  the  salvation  of  the  sinner.  "  This 
also  Cometh  forth  from  the  Lord  of  hosts,  which  is  wonderful  in  counsel  and 
excellent  in  working." 

The  Edomite  and  the  Egyptian. —  Verses  7-8. 

Edomites  refused  permission  for  Israel  to  pass  through  the  land,  yet  they 
were  related  to  them  by  kindred,  and  must  not  be  abhorred.  "  He  is  thy 
brother."  In  Egypt  Israel  were  oppressed,  yet  in  that  land  they  had  received 
benefits,  and  descendants  in  the  third  generation  of  both  peoples  might  be 
naturalised.     Learn — 

I.  That  the  tie  of  kindred  must  be  respected.      God  has  bound  men  in 
dififerent  social  ties,  and  such  ties  should  ever  be  held  most  sacred.     "  If  ther© 
294 


EOMILETIC  COMMENTARY:  DWTERONOMY.  chap,  xxiir. 


be  not  a  religious  element  in  the  relations  of  men,"  says  Carlyle,  "  such 
relations  are  miserable  and  doomed  to  ruin."  1.  In  the  family.  Husbands 
and  wives,  sisters  and  brothers  must  love  another.  2.  In  the  neighbourhood  he 
must  feel  the  claims  of  others.  Nothing  can  destroy  this  relationship.  "  There 
is  a  law  of  neighbourhood  which  does  not  leave  a  man  perfectly  master  on  his 
own  ground." — Burke.  3.  In  the  country.  Our  native  country  makes  its 
impress  on  our  character  as  its  accent  on  our  tongue.  We  must  love  and  pray 
for  our  country. 

II.  That  hospitality  must  not  be  forgotten.  Israel  had  found  a  home  in 
Egypt  and  received  many  gifts  in  coming  out.  Edom  was  not  very  friendly, 
but  they  had  furnished  Israel  with  victuals  in  their  march.  For  these  things 
they  must  be  rewarded.  1.  Time  must  not  obliterate  remembrance  of  kindness. 
Years  had  passed,  but  Israel  must  not  forget  their  obligation.  Gratitude  must 
prompt  generosity  for  special  favours.  "  One  good  turn  deserves  another." 
2.  Circumstances  must  not  obliterate  remembrance  of  kindness.  Israel  had 
grown  more  prosperous  and  more  powerful,  but  they  were  forbidden  to  revenge 
or  "pay  back  an  old  grvidge."  No  changes  of  time  or  place  must  alter  dis- 
position to  do  right.  Our  ill  treatment  in  the  past  must  "  provoke  to  love," 
not  to  rancour,  resentment  and  wrath.  "  See  that  none  render  evil  for  evil 
unto  any  man,  but  ever  follow  that  which  is  good." 

The  shade  by  which  my  life  was  crossed, 
Which  makes  a  desert  in  the  mind, 
Has  made  me  kindly  with  my  kind. 

— Tennyson. 


The  Sanctity  of  the  Camp. —  Verses  9-14. 

Sanitary  rules  of  great  importance  are  given  here.  Simple,  well  adapted  to 
the  climate,  and  enforced  by  the  highest  motives. 

I.  Cleanliness  must  be  enforced.  This  part  of  the  ceremonial  law  was 
constantly  enforced.  In  private  and  in  public  it  is  a  religious  duty ;  in  war  or 
in  the  camp  special  evils  result  from  its  neglect.  "  In  thy  filthiness  is  lewdness" 
(Ezek.  xxiv.  13). 

II.  Wickedness  must  be  avoided.  "  Keep  thee  from  every  wicked  thing." 
Theft  and  violence  are  incident  to  camp  life.  Morals  and  religion  are  often 
relaxed  in  time  of  war.  Outward  cleanliness  was  only  symbolic  of  that  holiness 
for  which  God  was  training  His  people.  "  Dearly  beloved,  let  us  cleanse  our- 
selves from  all  filthiness  of  the  flesh  and  spirit,  perfecting  holiness  in  the  fear  of 
God." 

III.  Purity  is  essential  to  success.  "  To  deliver  thee,  and  to  give  up  thine 
enemies  before  thee  "  (ver.  14).  Sin  paralyses,  frustrates  and  hinders  all  effort. 
In  spiritual  warfare,  conquests  are  won  by  prayer  and  purity.  Holiness  is 
invincible  "  when  the  host  goeth  forth  against  the  enemy." 

God's  Presence  an  Argument  for  Moral  Purity. —  Verses  12-14. 

If  the  presence  of  some  earthly  prince  would  put  us  on  our  guard  and  make 
us  careful  not  to  offend,  how  earnest  should  we  be  to  put  away  every  "unclean 
thing  "  when  "  God  walketh  in  the  midst  of  the  camp." 

295 


CHAP.  XXIII.  nOMILETIC  COMMENTARY  :  DEUTERONOMY. 


I.  In  daily  life.  Outwardly  "  wash  and  be  clean  "  in  person  and  habits ; 
inwardly  in  heart,  character  and  conduct.  "Outward  cleanliness  is  inward 
purity,"  says  the  Talmud. 

II.  In  the  domestic  circle.  This  was  no  mere  typical  cleanliness,  but  such 
as  pertained  to  the  person  and  dwelling  of  every  Israelite,  and  which  the  Creator's 
laws  of  health  require  from  all  classes  and  ranks.  It  is  a  part  of  the  system  of 
the  God  of  law,  order  and  beauty.  Dirty  homes  are  repulsive  and  unhealthy — 
injurious  to  morals  and  social  life.  "  Cleanse  your  persons  and  dwellings,  else  I 
shall  never  believe  that  you  have  cleansed  your  souls,"  said  John  Wesley. 

III.  In  the  Christian  Church.  God  is  specially  in  "  the  camp  "  of  believers 
to  work  for  deliverance  and  progress.  The  standard  of  piety  must  not  be 
lowered.  Every  soldier  must  be  holy  and  consistent,  and  the  interests  of  the 
church  constantly  guarded.  The  Great  King  demands  a  clean  camp  and  a  purified 
army,  that  he  may  dwell  there.  "  Thy  camp  shall  be  holy,  that  He  see  no 
unclean  thing  in  thee,  and  turn  away  from  thee." 


EOMILETIC  HINTS  AND   SUGGESTIONS. 

Ver.  9.     Keep  thee-     Walk  accu-  Ver.  13.   Unclean  thing.  The  charge 

rately,   as    carrying    thy  life   in   thy  to  be  clean.     1.  From  moral  pollution 

hand  ;  for  "  the  sword  devoureth  one  (ver  9).  2.  From  ceremonial  pollution, 

as  well  as  another"  (2  Sam.  ii.  25);  3.  From  natural  pollution  (vers.  12-14). 

it  spares  neither  lord  nor  losel.    Every  — 31 1.  Henry.  Hereby  God  taught  His 

soldier,  therefore,    should  be  a  saint,  people   holy   conversation,   that   they 

ready  pressed  to  meet  the  Lord,  Who  should  keep  themselves  from  iniquity 

hath  said,  "  I  will  be  sanctified  in  all  as   David   did  (Psa.    xviii.   23) — that 

them    that     draw     near    unto    Me "  is,  from  such  sins  as  either  by  their 

(Lev.  X.  3). — Trapp.  constitution,     calling,      company     or 

The  soldier  shearing.  1.  The  nature  custom,    they   are   most  prone  to. — 

of  this  injunction.     The  true  soldier  of  Trapp. 
Israel  to  be  honourable,  self-controlled, 

chivalrous.       2.    The    reason    of    it.  Ver.    14.      Conditions    of  victory. 

That   Israel   might   be  respected  for  1.  Purity  of  character,     2.  The  pre- 

character  as  well  as  courage.     That  by  sence  of  God.      3.  Rectitude  of  pur- 

their  virtues  and  successes  God,  their  pose.    Then  the  enemy  will  be  like  the 

Lawgiver,  might  be  honoured.    3,  The  Egyptians.     "  Let  us  flee  from  the  face 

application  of  it.    Character  of  soldiers  of  Israel,  for   the   Lord   fighteth   for 

of  Christ.     Kight  methods  for  lawful  them  "  (Ex.  xiv.  25). 
ends. — Bib.  Museum. 


Special  Laws. — Verses  15-18. 

Israel  were  to  be  a  terror  to  tyrants,  a  refuge  for  afllicted  people  and  a  repre- 
sentative of  God.  They  were  to  protect  the  oppressed,  but  to  sanction  no 
whoredom. 

I.  Fugitive  slaves  were  allowed  asylum.  The  reference  is  not  to  idolaters, 
but  to  slaves  who  lied  from  a  foreign  country  and  from  harsh  treatment  from  an 
unjust  master.  1.  They  were  lyrotected  from  oppression.  "  Thou  slialt  not 
deliver  him  unto  his  master."  In  Greece  and  Home  slaves  were  pursued  by 
their  masters,  and  if  caught  were  branded  with  a  red-hot  iron.  But  a  refugee 
was  free,  as  in  Britain  now,  the  moment  he  sets  his  foot  upon  the  soil.  They 
296 


HOMILETIC  COMMENTARY:  DEUTERONOMY.  chap.  xxni. 


were  permitted  to  settle  at  pleasure.  Not  merely  protected  but  encouraged  to 
reside  where  it  was  best  for  him,  or  where  he  might  choose.  Lawless  power 
must  be  checked.  The  interests  of  men  must  be  felt  when  their  fortunes  are 
committed  to  our  care. 

II.  Prostitutes  were  prohibited  from  their  calling.  Males  and  females  were 
devoted  to  the  service  of  Ashtaroth,  visited  cities,  wandered  as  mendicants  in 
country  villages  and  enticed  the  people  to  abominable  crimes.  1.  Persons  were 
Jorhidden  to  profess.  "There  shall  be  no  whore  (sodomitess)  of  the  daughters 
of  Israel,  nor  a  sodomite  of  the  sons  of  Israel,"  attaches  to  the  worship  of  God 
and  reproaches  to  the  people  of  God.  2.  Their  sinful  gains  were  rejected  at 
the  altar.  The  profits  of  prostitution  must  not  be  given  into  the  treasury. 
They  were  scandalous  hire,  the  price  of  a  dog,  an  "  abomination  to  the  Lord," 
and  must  not  be  "  brought  into  the  house  of  the  Lord."  We  cannot  honour 
God  with  our  substance  unless  secured  by  righteous  means."  God  not  only 
looks  at  what  we  give,  but  how  we  got  it."     "I  hate  robbery  for  burnt-offering." 

"  He  will  be  found  impartially  severe, 
Too  just  to  wink,  or  speak  the  guilty  clear." 

— Cowper. 


Civil  Rights. —  Verses  19-25. 

Here  is  not  only  a  plea  for  liberty  and  a  check  to  lewdness,  but  a  law  of 
usury  and  of  vows,  and  a  right  to  appease  hunger. 

I.  A  right  to  borrow  without  interest.  From  a  stranger  interest  might  be 
allowed.  Commerce  must  be  carried  on  and  capital  invested.  It  is  a  legal  act, 
and  often  a  mutual  benefit,  to  borrow  and  pay  favour  for  the  loan.  But  from 
an  Israelite  no  interest  must  be  taken.  Kindly  feeling  must  be  cherished.  "  He 
is  thy  brother  "  (verse  20.)  They  might  lend  money,  seed,  or  food  among  them- 
selves ;  but  covetousness  be  checked,  separation  from  other  nations  must  be 
preserved,  and  God  must  be  acknowledged.  "  That  the  Lord  thy  God  may 
bless  thee." 

II.  A  right  of  discretion  in  making  a  vow.  None  were  compelled  to  vow. 
"  If  thou  shalt  forbear  to  vow,  it  shall  be  no  sin  in  thee."  But  having  made  a 
vow,  it  must  be  faithfully  performed.  "  Thou  shalt  not  slack  to  pay  it."  It  is 
sacred  in  character,  binding  in  force,  and  ought  always  to  be  made  with  timely 
caution  (Num.  xxx.  2).  "  Better  is  it  that  thou  shouldest  not  vow  than  that 
thou  shouldest  vow  and  not  pay  "  (Ecc.  v.  5). 

III.  A  right  to  refresh  themselves  in  cornfields  or  vineyards.  Labourers 
in  the  vintage,  or  travellers  in  the  cornfield,  had  an  interest  in  the  fruit  of  the 
land.  1.  Hunger  might  he  appeased.  Provision  was  thus  made  for  the  poor. 
Nature's  products  are  given  to  satisfy  human  wants.  Jewish  "poor  laws" 
permitted  neighbours  to  pluck  the  fruit  of  the  proprietor's  fields.  "  Thou 
mayest  pluck  the  ears  with  thine  hand  "  (ver.  25).  2.  Dishonesty  must  not  he 
practised.  The  sickle  must  not  be  put  into  the  standing  corn,  nor  a  grape 
carried  away  in  a  vessel.  "  Thou  mayest  take  for  necessity,  not  for  superfluity," 
says  Trapp.  Kindness  must  not  be  abused.  We  must  not  censure  nien,  nor 
insist  upon  compensation  for  trifles.  Be  generous.  Remember  "  the  kindness 
and  philanthropy  of  God  our  Saviour  towards  man  "  (Tit.  iii.  4). 

297 


CHAP.  XXIII. 


HOMILETIC  COMMENTARY :   DEUTERONOMY. 


HOMILETIC  HINTS  AND  SUGGESTIONS. 


Vers.  17,  18.  Dedicatmi  of  iinhohj 
gains.  Many  public  prostitutes  dedi- 
cated to  their  gods  a  part  of  their  im- 
pure earnings,  or  were  kept  in  the 
temple  to  support  abominable  worship. 
Such  offerings — 1.  A  reproach  to  their 
dignity.  They  were  Israelites,  the 
people  of  God.  "  No  such  thing  ought 
to  be  done  in  Israel."  2.  An  offence  to 
their  God.  Holiness  becomes  the  house 
of  worship  of  God.  The  wages  of 
licentiousness  pollute  the  altar.  "  The 
sacrifice  of  the  wicked  is  an  abomi- 
nation to  the  Lord "  (Prov.  xv.  8, 
21,  27). 

Vers.  19,  20.  Usury.  1.  Lend 
cheerfully,  without  extortion  or  oppres- 
sion. 2.  Lend  with  a  view  to  please 
God,  whose  favour  will  rest  upon  them 
in  domestic,  social  and  national  life. 
"  That  the  Lord  thy  God  may  bless 


thee  in  all  thou  settest  thine  hand  to 
in  the  land  "  (ver.  20). 

Vers.  21-23.  Vows.  1.  Rule  in 
making  them.  a.  Voluntary.  A  self 
imposed  obligation,  h.  Cautiously.  "Be 
not  rash  with  thy  mouth,  to  cause  thy 
flesh  to  sin  "  (Ecc.  v.  6).  2.  Rule  in 
paying  them.  a.  Instantly.  As  the 
best  proof  of  sincerity.  "  Defer  not  to 
pay  it."  h.  Cheerfully.  "  God  loveth 
a  cheerful  giver."  That  which  is 
gone  out  of  the  lips  cannot  be  recalled, 
but  performed  solemnl}^  punctually, 
and  fully. 

Vers.  24,  25.  Varied  Bights.  1. 
The  rights  of  travellers  to  eat.  2.  The 
rights  of  property  which  must  not  be 
infringed.  3.  The  rights  of  God  to 
claim  possessions  and  legislate  for  their 
use.  "  The  world  is  mine  and  the 
fulness  thereof." 


ILLUSTRATIONS  TO  CHAPTER  XXIIL 


Vers.  1-6.  _  Defects.  Deplorable  is 
the  degradation  of  our  nature. — South. 

"  Trust  not  yoiirself ;  but,  your  defects  to  know, 
Make  use  of  every  friend  and  every  foe." — 

Pope. 

Ver.  5.  Curse.  Human  curses  are 
ofttimes  more  an  honour  than  a 
disgrace. — Dr.  Thomas. 

_  Vers.  7,  8.  Not  abhor.  Let  former 
kindnesses  be  remembered,  and  past 
injuries  be  forgotten. —  Wordsworth. 

"  Wilt  thou  draw  near  the  nature  of  the  gods  ? 
Draw  near  them  then  in  being  merciful  : 
Sweet  mercy  is  nobility's  true  badge." — 
Shakspeare. 

Vers.  10-14.  Clecin.  I  have  more 
than  once  expressed  my  conviction — 
that  the  humanizing  influence  of  habits 
of  cleanliness  has  never  been  suffi- 
ciently acted  on.  A  clean,  fresh,  and 
well-ordered  house  exercises  a  moral, 
no  less  than  a  physical  influence.  Nor 
is  it  difficult  to  trace  a  connection 
298 


between  cleanliness  and  the  formation 
of  habits  of  respect  for  property,  for 
the  laws  in  general,  and  even  for  those 
higher  duties  and  obligations  the  obser- 
servance  of  which  no  laws  can  enforce. — 
Dr.  S.  Smith. 

Vers.  15,  16.  Servant.  St.  Baron, 
before  his  conversion  to  Christianity, 
caused  one  of  his  slaves  to  be  severely 
beaten  and  then  sold.  After  his  con- 
version, he  could  not  rest  till  he  had 
induced  this  slave  to  cause  his  imprison- 
ment, where  he  deplored  constantly  his 
crime  against  his  human  and  Christian 
brother. — ///.  Paul  and  Onesimus. 

Vers.  17,  18.  Price.  Religious  pro- 
fession was,  at  first,  a  conflict — a 
sacrifice  :  now  it  is  become  a  trade. — 
B.  Cecil. 

"  Look  to  thy  actions  well : 
For  churches  either  are  our  heaven  or  hell." — 

G.  Herbert. 

Vers.  19,  20.      Usury.     Commerce 


HOMILETIC  COMMENTARY:    DEUTERONOMY. 


CHAP.  XXIII. 


flourishes  by  circumstances,  precarious, 
contingent,  transitory,  almost  as  liable 
to  change  as  the  winds  and  waves  that 
waft  it  to  our  shores. — Cotton. 

Vers.  21-23.  Voivs.  When  you 
have  promised  to  do  any  good  office, 
the  right  of  the  thing  promised  hath, 
before  the  God  of  Truth,  passed  over 
from  you  to  another ;  consequently, 
you  will  esteem  yourself  obliged  to 
stand  to  the  performance  of  your  word, 
though  it  may  be  to  your  own  pre- 
judice,—  Venn. 

Vers.  24,  25. — Alady  on  her  journey 
in  India  rested  on  her  palanquin  be- 
neath the  shade  of  some  banyan  trees, 
while  her  bearers  kindled  a  fire,  and  her 
servant  began  his  cooking  preparations. 
Close  by  was  a  garden  of  gourds  and 
other  Indian  vegetables,  and  the  lady 
was  surprised  to  see  her  servant  coolly 
walk  into  this  garden,  gather  first  one 
kind  of  vegetable  after  another,  till  his 


hands  were  full,  when  he  went  to  the 
fire  and  began  cutting  them  up.  His 
mistress  called  him,  told  him  not  to 
forget  to  pay  for  all  he  had  taken,  for 
the  owners  would  come  and  water  the 
plants.  The  man  smiled  and  said  they 
would  not  require  payment.  The  lady 
tried  to  explain  that  it  was  stealing  to 
take  away  the  property  of  another 
without  paying  for  it.  He  smiled  again 
and  with  truthful  expression  replied  in 
broken  English,  "  That  no  stealing, 
ma'am  ;  that  one  custom  in  my  coun- 
try. Travelling  this  way  take  what 
we  want,  but  no  carry  away."  The 
owners  of  the  garden  soon  afterwards 
appeared,  the  servant  told  them  in  his 
native  tongue,  how  his  mistress  accused 
him  of  stealing,  on  which  they  were  all 
amused.  This  had  evidently  been  the 
habit  of  their  country  from  time  im- 
memorial, and  they  had  no  desire  to 
change,  but  were  contented  to  do  as 
their  fathers  had  done  before  them. — 
Biblical  Treasury, 


CHAPTER  XXIV. 


Critical  Notes. — In  this  chapter  certain  duties  social  and  domestic  are  chosen  to  ilhistrate  the 
general  application  of  the  law. 

1-5.  Relation  of  man  and  wife.  Divorce.  The  verses  are  hypothetical  and  should  form  one 
sentence,  the  first  three  being  protasis  and  ver.  4  the  apodosis.  Moses  neither  institutes  nor 
commands  divorce,  but  permits,  puts  under  careful  regulations  which  was  too  prevalent,  too 
deeply  rooted  to  abolish.  The  passage  harmonises  with  Mat.  v.  31,  32  ;  xix.  3-9.  Favour.  Does 
not  please  him.  Unclean.  Nakedness,  disgrace  or  shame  (1  Sam.  xx.  30  ;  Is.  xx.  4).  Bill,  i.e., 
writing  of  cuttings,  a  certificate  of  separation,  from  the  man  with  whom  the  wife  was  one  flesh 
(Gen.  ii.  24).  The  first  husband  could  not  take  his  divorced  wife  back  again  ;  she  was  defiled 
(ver.  4)  by  marriage  with  a  second  husband.  This  moral  defilement  not  removed  by  divorce 
from  the  second  husband  even  after  his  death  ;  but  abomination  a  stain  upon  the  land,  as  much 
as  incest  and  licentiousness  (Lev.  xviii.  25). 

S.  A  precept,  similar  to  that  in  Ex.  xxii.  25,  26. 

6-9.  Various  prohibitions.  JJltper  stone  is  concave  and  covers  the  nether  like  a  lid-law, 
prohibited  either  from  being  taken ;  for  then  the  hand-mill  would  be  injured  and  life 
endangered. 

7.  Kepetition  of  law  against  man-stealing  (Ex  xxi.  16). 

8,  9.  Plague  (Lev.  13,  14).  Leprosy  was  the  symbol  of  sin,  most  often  the  theocratic 
punishment,  the  penalty  for  sins  committed  against  the  theocracy,  as  in  the  cases  of  Miriam, 
Gehazi  and  Uzziah. — {Ahp,  Trench.) 

10-13.  Warnings  against  oppression.  In  loans  they  must  not  compel  the  borrower  to  give  a 
pledge  that  was  really  necessary  for  him.  If  a  poor  man  pledged  his  cloak  it  was  restored 
before  night.  In  East,  poor  generally  have  only  their  daily  garments  to  cover  them  at  night, 
[cf.  Ex.  xxii.  25,  26). 

299 


CHAP.  XXIV.  IIOMILETIC  COMMENTARY:    DEUTERONOMY. 


16-18.  'Warning  against  injustice.     Hired  servants,  paid  at  close  of  day  ;  to  withhold  wages 
for  a  niglit  would  entail  suffering  and  be  sin,  injustice. 


15. 


Cf.  Lev.  xiv.  13,  and  Jas.  v.  4. 


^  16.  Caution  addressed  to  earthly  judges.  God,  as  Sovereign  Judge  of  all  nations  might 
visit  the  sins  of  parents  upon  children  (Ex.  xx.  5).  In  heathen  nations  whole  families  were 
involved  in  the  penalty  of  the  parent  and  were  put  to  death  together  ;  in  Israel  it  must  not  be 
thus  {cf.  2  Kings  xiv.  6  ;  Jer.  xxxi.  29,  30). 

17.  Pervert.  Law  against  perverting  right  of  strangers,  widows  and  orphans  repeated  from 
(Ex.  xxii.  20,  21 ;  xxiii.  9)  ;  with  addition  not  to  take  a  widow's  pledge,  for  they  were  once 
strangers  and  bondmen  in  Egypt  (Lev.  xix.  33). 

19-22.  Portion  of  the  friendless.  No  injustice  done  to  the  poor,  but  they  must  be  helped  out 
of  abundance  ;  by  a  forgotten  sheaf  in  the  harvest  field  (ver,  19) ;  by  the  fruit  of  the  olive  tree 
(ver.  20)  ;  and  by  gleanings  from  the  vintage  (ver.  21).  In  ver.  22  the  reason  is  given,  as 
in  ver.  18  and  chap.  xv.  15. 

The  Sanctity  of  the  Marriage  Bond. —  Verses  1-5. 

The  relation  between  man  and  wife  here  set  forth  is  one  that  is  sacred  and 
binding. 

I.  One  which  must  not  be  broken  by  frivolous  pretexts.  The  original 
institution  sets  forth  the  perpetuity  of  the  bond  (Gen.  ii.  24).  Divorce  for  a 
time  may  be  tolerated,  but  it  contravenes  the  order  of  nature  and  of  God.  No 
whims,  no  words,  no  slander  (Ep.  xxii.  13-19),  no  seduction  before  marriage 
(xxii.  28-29),  must  lead  to  separation.  "  What  God  hath  joined  together  let 
not  man  put  asunder." 

II.  One  which  must  be  strengthened  by  every  possible  method.  Instead  of 
frivolous  rupture  there  should  be  constant  endearment.  The  claims  of  married 
life  rise  above  the  exigencies  of  military  service,  and  can  only  be  severed  by 
death.  "  He  shall  not  go  out  to  war  "  (ver.  5).  Domestic  duties  must  not  be 
sacrificed  to  public  engagements.  "  Neither  shall  he  be  cliarged  with  any 
business."  Home  must  be  guarded  and  the  wife  loved.  "  Be  free  at  home  and 
cheer  up  his  wife." 

The  Law  of  Divorce.— Fe^rs^s  1-4. 

This  permissive  law  of  divorce  was  one  of  those  "  statutes "  given  to  the 
Israelites  that  were  not  good  (Ezek.  xx.  25) — i.e.,  not  absolutely,  but  only 
relatively  good  ;  not  the  universal  and  perpetual  law,  but  a  provisional  enact- 
ment suited  to  the  demoralized  state  and  peculiar  circumstances  of  the  Hebrew 
people  (Rom.  v.  20 ;  Gal.  iii.  19).  They  were  allowed  to  divorce  their  wives 
without  the  assignation  of  any  cause  ;  but  it  was  accompanied  under  the  law 
with  three  conditions  which  were  calculated  greatly  to  prevent  the  evils 
incident  to  the  permitted  system,  viz. — 1st.  That  the  act  of  divorcement  was  to 
be  certified  on  a  written  document,  the  preparation  of  which  with  legal  formality, 
probably  by  a  Levite,  who  might  admonish  and  counsel  the  parties,  would  afford 
time  for  reflection  and  repentance,  as  well  as  impart  a  solemn  and  deliberate 
character  to  the  transaction.  2nd.  That  it  was  "  given  in  (into)  her  hand,"  either 
privately  or  publicly.  When  delivered  privately,  it  was  stamped  with  the 
husband's  seal,  and  handed  to  the  repudiated  wife  in  presence  of  her  witnesses ; 
but  when  done  publicly  it  was  accompanied  with  increased  formalities,  and 
frequently  taken  to  the  Sanhedrim,  to  be  there  deposited  in  their  archives  for 
preservation.  3rd.  That  in  the  event  of  the  divorced  wife  being  married  to 
300 


HOMILETIC  COMMENTARY:    DEUTERONOMY.  chap.  xxiv. 


another  husband,  she  could  not  on  the  termination  of  the  second  marriage  be 
restored  to  her  first  husband,  however  desirous  he  might  be  to  receive  her.  In 
the  circumstances  of  the  Israelitish  people  this  law  of  divorce  was  of  great  use 
in  preserving  public  morals,  and  promoting  the  comfort  and  permanence  of 
married  life. — Jamiesons  Com. 


HOMILETIC  HINTS  AND  SUGGESTIONS. 

Vers.  1-4.  Christ's  toleration  of  and  by  means  of  a  written  and  formal 
divorce.  Viewing  these  words  in  rela-  document.  This  legal  document  would 
tion  to  Matt.  xix.  1-12,  we  learn —  require  time  and  the  intervention  of 
1.  That  this  was  concessive  legislation ;  public  authority  to  attest  sufficiency 
a  deviation  from  the  eternal  standard  and  due  execution.  This  delay  would 
of  right,  not  a  change  of  law — moral,  give  opportunity  for  reconsideration, 
like  natural  law,  is  unchangeable,  interposition  of  magistrates  to  ad- 
Moses  suffered  them,  "but  from  the  monish  and  prevent  frivolous  com- 
beginning  it  was  not  so."  2.  That  it  plaints.  (2)  That  the  divorced  wife 
was  conceded  on  account  of  their  who  had  married  a  second  time  shall 
"  hardness  of  heart .''  They  had  fallen  never  return  to  her  first  husband.  This 
into  that  condition  in  which  obedience  would  admonish  the  parties  that  di- 
to  the  higher  law  was  impossible.  The  vorce  once  consummated  would  be  irre- 
least  of  two  evils  was  chosen.  But  for  parable  and  ought  not  therefore  to  be 
divorce  the  woman  might  have  been  brought  about  rashly  and  lightly. — 
the  victim  of  tyranny,  rigour  and  death.  {Speak.  Com. ) 
But  while  permitting  divorce,  Moses 

restricts  it.  Vers.   1-5.      The  rights  of  ivoman. 

Checks  upon  divorce.     He  enacts  (1)  1.  To    legal  divorce  when    justified, 

that  divorce  must  not  take  place  as  2.  To  be  treated  with  due  respect  at 

hithertofore  at  the  arbitrary  will  and  home.      Other  systems   degrade,  but 

pleasure  of  the  husband,  and  by  mere  this  exalts  woman, 
word  of  mouth,  but  by  reason  given, 

The  Sacredness  of  Human  Life. —  Verses  6,  7,  and  10-12. 

In  these  prohibitions  we  see  the  sacredness  of  life  in  its  various  conditions 
and  changes. 

I.  The  implements  by  which  life  is  sustained  must  not  be  taken.  The  mill- 
stone was  the  only  means  of  grinding  corn  for  daily  sustenance.  To  take  any 
part  would  hinder  work,  prevent  the  payment  of  debt,  and  injure  "a  man's  life." 
Tools  are  needful  to  trade  ;  beds,  clothing,  and  cooking  utensils  to  the  comforts 
of  life.  We  must  work  with  our  hands  the  thing  that  is  good  that  we  may 
"  have  to  give  to  him  that  needeth  "  (Ep.  iv.  28). 

II.  The  freedom  by  which  life  is  enjoyed  must  be  respected.  To  steal  or  sell 
a,  man  was  a  capital  offence,  "  That  thief  shall  die."  Kidnapping  deprives  of 
liberty  that  gives  life  its  chief  value.  Many  would  prefer  death  to  slavery.  To 
be  made  a  slave  would  be  a  calamity  most  terrible,  and  when  this  results  from 
kidnapping  it  is  the  most  crushing  of  all  misfortunes.  Joseph  was  sold. 
Egyptian  and  classic  history,  American  slavery,  and  African  serfdom  tell  of 
bloody  scenes  enacted  for  purposes  of  man  stealing.  The  law  of  Moses  and  the 
Gospel  of  Christ  were  greatly  needed  to  check  tlie  atrocious  crime.  "  He  that 
stealeth  a  man,  and  selleth  him,  or  if  he  be  found  in  his  hand,  he  shall  surely  be 
put  to  death  "  (Ex.  xxi,  16). 

301 


CHAP.  XXIV.  UOMILETIC  COMMENTARY:    DEUTERONOMY. 


III.  The  House  in  which  life  is  spent  must  not  be  invaded.      The  pledge 

must  not  be  fetched  out  of  the  house.  The  owner  must  bring  it  to  the  door. 
"An  Englishujau's  house  is  his  castle."  The  home  of  the  poor  must  be  as  safe 
as  the  mansion  of  the  rich  ;  the  hut  of  the  serf  as  sacred  as  the  palace  of  the 
prince.     Thank  God  for  the  security  and  sanctity  of  home  ! 


What  can  be  sweeter  than  our  native  home  ! 
Thither  for  ease  and  soft  repose  He  come  ; 
Home  is  the  sacred  refuge  of  our  life. — Dryden. 


Remembrance  of  the  Past. —  Verses  8,  9. 

No  house  was  to  be  visited  by  a  lender,  but  in  case  of  leprosy  the  priest  might 
enter  and  examine  it.  Home  was  to  be  inviolable  except  when  public  security 
demanded  exposure.  Hence  special  warning  is  given  to  avoid  any  sin  which 
might  bring  the  plague.     Miriam's  case  is  prominently  set  forth.     Learn — 

I.  The  past  history  records  interventions  of  God.  God  is  in  our  own  history — 
in  the  history  of  all  nations,  but  especially  in  Jewish  history.  Under  the 
Theocracy  are  remarkable  instances  of  sins  and  punishments. 

II.  These  interventions  of  God  should  be  remembered  by  us.  Israel  were 
to  remember  "  what  the  Lord  God  did  "  in  Egypt  and  "  by  the  way"  to  Canaan. 
"Memory  is  the  conservative  faculty,"  says  Sir  W.  Hamilton.  It  preserves 
from  oblivion  events  of  importance,  and  puts  them  again  before  our  eyes. 
"  Remember  Lot's  wife."  "  Remember  what  the  Lord  thy  God  did  unto 
Miriam." 

III.  Obedience  to  this  rule  will  convert  past  history  into  help  for  the 
future.  The  future  lies  before  us  ;  the  past  is  the  period  of  facts,  pleasing  or 
painful.  It  is  the  storehouse  of  instruction  and  encouragement.  Things  which 
are  written  in  Scripture  and  in  history  are  written  "  for  our  learning."  Sin 
brings  punishment,  and  obedience  God's  favour.  Let  us  avoid  the  one  and 
secure  the  other.  "  All  these  things  happened  unto  them  for  ensamples  (types, 
figures),  and  they  are  written  for  our  admonition  (warning) "  (I  Cor.  x.  11). 

Protection  for  the  Unfortunate. —  Vei'ses  10-17. 

In  these  words  we  have  warnings  against  injustice  and  oppression  of  the  poor — 

I.  The  poor  must  not  be  compelled  to  lend  unlawful  pledges.  "  The  borrower 
is  servant  to  the  lender,"  and  may  be  forced  to  servile  bondage.  Man  thus 
becomes  an  alien  to  his  brother,  and  often  the  victim  of  gratification — not  the 
object  of  sympathy.  The  widow's  raiment  was  not  to  be  taken  (verse  17). 
The  borrower  was  not  to  be  compelled  to  give  up  any  pledge  needful  for  life  and 
comfort.     This  would  check  strife,  save  from  mendicancy,  and  urge  generosity. 

II.  The  condition  of  the  poor  must  not  be  needlessly  exposed.    The  lender 

was  not  to  go  into  the  house  of  the  borrower  (verse  10).  He  must  spare  his 
neighbour's  feelings,  and  not  require  exposure  of  his  home  or  declaration  of 
insolvency.  The  creditor  must  not  be  insolent,  but  mitigate  severity  and 
preserve  good  feeling.     "  Blessed  is  he  that  considereth  the  poor." 

III.  The  wages  of  the  poor  must  not  be  withheld.  "  Thou  shalt  give  him 
his  hire"  (verse  16).  He  sets  his  heart,  has  special  desire  for  it,  and  his  distress 
should  urge  its  due  payment.     To  withhold  it  for  a  night  would  be  injustice, 

o02 


HOMILETIG  COMMENTARY :    DEUTERONOMY.  chap.  xxiv. 


and  inflict  great  suffering.  This  humane  law  was  highly  esteemed  in  after  times. 
"  He  who  treats  a  hireluig  with  harshness  sins  as  grievously  as  if  he  bad  taken 
away  life,  and  transgresses  five  precepts."  It  is  robbery  and  a  special  sin 
against  God.  "  Thou  shalt  not  defraud  thy  neighbour,  neither  rob  him  :  the 
wages  of  him  that  is  hired  shall  not  abide  with  thee  all  night  until  the  morning 
(Lev.  xix.  13). 

IV.  The  poor  must  not  be  deprived  of  justice  (ver.  17).  The  repetition  of 
this  law  indicates  the  strong  tendency  of  the  Jewish  people  to  oppress  and  illuse 
strangers  and  the  desire  of  the  Moses  to  check  it.  They  must  not  upbraid  the 
stranger  for  his  nationality  nor  remind  him  of  his  former  idolatry.  Their  own 
bitter  experience  should  remind  them  of  this  inhumanity.  "  Thou  wast  a  bond- 
man in  Egypt."  Our  own  humiliation  should  soften  our  hearts  towards  others 
and  teach  us  that  the  security  of  society  depends  upon  the  equal  rights  of  all 
its  ranks. 

Important  Recollection. —  Verse  18. 

The  admonition  may  seem  needless,  but  we  are  prone  to  forget  God's  works 
and  wonders.  We  have  need  to  be  stirred  up  to  remembrance  for  four  purposes. 
First,  for  the  purjiose  of  humility.  We  think  more  highly  of  ourselves  than  we 
ought  to  think.  With  the  lowly  is  wisdom.  If  wise,  we  were  once  foolish  ;  if 
justified,  we  were  once  condemned  ;  if  sons  of  God,  we  were  once  servants  of  sin. 
Look  to  the  rock  from  whence  hewn.  Second,  for  the  purpose  of  gratitude.  If 
affected  by  kindness  from  our  fellow  creatures,  should  we  overlook  our  infinite 
Benefactor.  We  have  no  claims  upon  Him  and  should  be  thankful  for  all  His 
benefits.  But  herein  is  love.  Blessed  be  the  God  of  Israel,  for  He  hath  visited 
and  redeemed  His  people.  Thirdly,  for  the  ptirpose  of  confidence.  David 
argued  from  the  ])ast  to  the  future.  Because  thou  hast  been  my  help,  therefore 
under  the  shadow  of  thy  wings  will  I  rejoice.  Here  we  have  peculiar  reason 
for  encouragemetit.  What  were  we  when  He  first  took  knowledge  of  us  ?  Was 
the  want  of  worthiness  a  bar  to  His  goodness  then  ?  Will  it  be  so  now  ?  Is 
there  variableness  or  shadow  of  turning  with  Him  ?  Is  there  not  the  same 
power  in  His  arm  and  the  same  love  in  His  heart  ?  Did  He  pardon  me  when  a 
rebel,  and  will  He  cast  me  off  now  that  He  has  made^me  a  friend  ?  "  He  tliat 
spared  not  His  own  Son  but  delivered  Him  up  for  us  all,"  etc.  Fourthly,  for 
the  purpose  of  pity  and  zeal.  How  many  round  about  you  in  the  gall  of 
bitterness  and  in  the  bond  of  iniquity  ready  to  perish  ?  You  know  the  state 
they  are  in,  and  the  blessedness  of  deliverance  from  it.  You  are  witnesses  what 
God  is  able  and  willing  to  do.  Invite  the  prisoners  of  hope  to  turn  to  Him — 
you  can  speak  from  experience. — Jay. 

EOMILETIC  HINTS  AND  SUGGESTIONS. 

Vers.  8,  9.     The  Plague  of  Leprosy.      3.  Laws  of  labour.      Hiring— prompt 
1.  Miriam's  sin.     2.  Miriam's  punish-     and   frequent  payment    of  labourer's 
ment.    3.  Miriam  a  warning  to  others,      wage. 
"  Take  heed." 

Ver.    15.     Setteth  his  heart.     How 

Vers.  10-15.  Social  Laws.  Law  is  exceedingly  natural  is  tlii.s !  I'iie 
the  bond  of  social  morality.  1.  Laws  poor  servant  who  seldom  sees  money, 
of  lending  and  borrowing.  2.  Laws  of  yet  finds  from  his  master's  affluence 
social  intercourse.  Regard  the  cir-  that  it  procures  all  the  conveuieiices 
cumstances  and  the  homes  of  the  poor,      and  comforts  of  life,  longs  for  the  time 

303 


CHAP.  XXIV.  IIOMILETIC  COMMENT  A  R  Y :  DEUTERONOM  Y. 


when  he  shall  receive  his  wages.  Should  who  offend.    "  Oppress  not  the  widow, 
his  pay  be  delayed  after  the  time  is  nor  the  fatherless,  the  stranger,  nor 
expired,  he  may  naturally  be  expected  the  poor,"  etc.  (Zech.  7,  9). 
to  cry  unto  God  against  him  who  with- 
holds it. — A.  Clarke.  Ver,  18.    Bememher.    Most  people 

"  Lest  he  cry."    A  crying  sin  {of.  who  have  affluence,  rose  from   com- 

Jas.  V.    3),   condemned  by  the  very  parative  penury  ;   for  those  who  are 

light  of  nature.    Plato  would  have  him  horn  to  estates  frequently  squander 

double  paid  that  is  not  paid  in  due  them   away  ;    such   therefore    should 

time. — Trapp.  remember  what   their  feelings,   their 

fears,  and  anxieties  were  when  they 

Vers.  17,  18.  Three  classes  men-  were  poor  and  abject,  A  want  of 
tioned  as  liable  to  oppression.  1.  The  attention  to  this  most  wholesome 
stranger ;  seldom  protected  by  any  precept,  is  the  reason  why  pride  and 
legislation,  unless  they  had  become  arrogance  are  the  general  character- 
permanent  residents.  2.  The  father-  istics  of  those  who  have  risen  in  the 
less.  3.  The  widow.  The  right  of  world  from  poverty  to  affluence,  and 
widows  and  orphans  were  protected  it  is  the  conduct  of  those  men  which 
generally  by  civilised  communities,  gave  rise  to  the  rugged  proverb,  "  Set 
But  protection  is  often  insufficient,  a  beggar  on  horseback,  and  he'll  ride  to 
therefore  the  command  of  God  and  the  the  devil." — A.  Clarke. 
legal  penalty  certain  to  fall  on  those 


Harvest  Laws. —  Verses  19-21. 

In  these  words  we  have  the  earliest  poor  law  that  we  read  of  in  the  code  of 
any  people,  uniting  the  obligation  of  public  duty  with  private  benevolence. 

I.  God  has  special  regard  for  the  poor.  The  stranger,  the  fatherless,  and 
the  widow  were  defended  by  special  providence.  "  The  Lord's  poor  are  the 
Lord's  care."  The  Mosaic  law  is  full  of  tender  provisions  for  them.  To  neglect, 
despise  or  reproach  them  is  to  mock  God  himself.  "  Whoso  mocketh  the  poor 
reproacheth  his  Maker  "  (Prov.  xvii.  5). 

II.  God  demands  that  our  charity  should  be  constantly  exercised  towards 
the  poor.  "  The  poor  ye  have  always  with  you  "  to  remind  us  of  dependence 
upon  God  ;  to  beget  kindly  feeling  and  cultivate  constant  charity.  1.  He  gives 
substance  for  charity.  The  harvest,  the  olive  tree,  and  the  vine,  the  fruits  of 
the  farm,  and  the  results  of  labour  and  skill  are  His  gifts.  "  What  comes  from 
God's  bounty  should  be  laid  out  to  God's  glory."  "  Honour  the  Lord  with  thy 
substance,"  etc.  (Prov.  iii.  9).  2.  JJe  gives  seasons  for  charity  —seed  time  and 
autumn — seasons  of  trial  and  want.  Our  bounties  are  never  amiss — never  out 
of  season.     "  To  everything  there  is  a  season  and  a  time  "  (Ecc.  iii.  1). 

III.  The  motive  which  should  prompt  this  charity  is  God's  goodness  to  us. 
"  Remember  thou  wast  a  bondman  in  Egypt."  How  often  does  God  appeal 
to  us  on  this  ground  ?  Facts  in  our  experience  and  history  enjoin  warmest  and 
purest  benevolence  to  the  WTotched  and  defenceless — facts  which  many  would 
turn  to  the  cherishing  of  rancour,  malevolence,  and  misanthro])ic  feeling.  God 
reo'ardeth  not  persons  ;  He  knowcth  no  ritualistic  and  national  differences. 
"  He  it  is  that  executeth  the  judgment  of  the  fatherless  and  the  widow,  and 
Who  lovcth  the  stranger  to  give  unto  Him  food  and  raiment.  Wherefore  thou 
also  must  love  the  stranger,  fur  ye  yourselves  were  strangers  in  the  land  of 
Egypt." 

804 


HO  MI  LET IG  COMMENTARY :    DEUTERONOMY. 


CHAP.  XXIV. 


Gleaning  a  Divine  Ohdinance. 

I.  The  privilege  of  gleaning  as  accorded  to  the  Jews :   "  freely  they  have 
received  "  of  God,  and  "  freely  they  were  to  give." 

II.  The  far  higher  grounds  of  this  privilege  as  existing  among  us.    Let  it 

be  recollected  from  what  misery  we  have  been  redeemed,  and  can  we  find  a 
stronger  argument  than  this  for  liberality  to  the  poor.  Learn — 1.  As  gleaners, 
avail  yourselves  of  your  privilege.  2.  As  proprietors,  perform  the  duties  that 
are  here  enjoined  you. — G.  Simeon,  31. A. 


ILLUSTRATIONS   TO   CHAPTER  XXIV. 


Vers.  1-4.  Divorcement.  An  idea 
may  be  formed  of  the  social  state  of 
Palestine  at  the  beginning  of  the 
Christian  era  from  the  existing  con- 
dition of  the  Jews  in  that  country. 
"  Wherever  the  teaching  of  the  oral 
law  prevails  unchecked,  as  in  the  holy 
cities  of  the  East,  the  concocting  of 
divorces  forms  a  chief  branch  of  the 
business  of  a  Rabbi — he  is  occupied 
incessanthi  in  putting  asunder  ivhat 
God  hath  joined — and  as  a  consequence 
those  cities  are  full  of  poor,  unhappy 
divorced  women  and  girls,  with  all  the 
intrigues  inseparable  from  a  state  of 
things  which  saps  the  very  founda- 
tions of  society." — Jexoish  Intelligence, 
September,  1863. 

Ver.  5.  Talcen  a  ivife.  After  the 
battle  of  Granicus,  previously  to  going 
into  winter  quarters,  Alexander  the 
Great  proclaimed  to  all  of  his  soldiers 
who  had  married  that  year,  that  liberty 
was  granted  them  to  return  home  to 
Macedonia  and  pass  the  winter  in  the 
society  of  their  wives  ;  appointing  the 
officers  to  conduct  this  howeward- 
bound  party  and  to  bring  them  back 
to  the  array  when  their  furlough  was 
expired. — cf.  Jam.  Com. 


Ver.  8.  Leprosy.  By  others'  faults 
wise  men  correct  their  own.  "  There- 
fore," says  Bp.  Hall,  "  God  strikes 
some  that  he  may  warn  all." 

Vers.  10-15.  Poor.  It  was  the 
advice  of  a  bishop  to  a  candidate  for 
ordination,  "  Take  care  of  the  poor, 
and  the  Lord  will  take  care  of  you." 
The  history  of  that  clergyman  (who 
is  still  living)  has  most  remarkably 
justified  the  wisdom  of  the  counsel 
and  verified  the  truth  of  the  pre- 
diction.— G.  S.  Bowes. 

Vers.  19-21.     Harvest  field. 

"  Ye  who  have  sown, 
And  reap  so  plenteously,  and  find  the  grange 
Too  narrow  to  contain  the  harvest  given, 
Be  not  severe,  nor  grudge  the  needy  poor 
So  small  a  portion.     For  He  who  gave 
Will  bounteously  reward  the  purposed  wrong 
Done   to   yourselves ;    nay,  more,   will  twice 

repay 
The  generous  neglect." 

— Hiirdis. 

Ver.  22.     Stranger. 

Love's  special  care 
Are  strangers  poor  and  friendless. 


CHAPTER  XXV. 


Critical  Notes. — Corporal  punishment.     Controv.,    dispute   arising    from  inflicted    injury. 
Justify  pronounce  just,  Ex.  xxiii.  7  ;  Prov.  xvii.  15. 

2.    Lie  down.     "  Precisely  the  same  as  the  Egyptian  bastinado,  which  was  applied  to  the  bared 
back  of  the  culprit,  who  was  stretched  flat  on  the  ground,  his  hands  and  feet  being  held  by 

V  305 


CHAP.  XXV.  IIOMILETIC  COMMENTARY:   DEUTERONOMY. 


attendants  "  (Jam).  The  law  of  Moses  introduced  two  restrictions,  the  infliction  of  punishment 
in  presence  of  the  judge  and  the  limit  to  40  stripes.  If  a  criminal  deserved  severer  punishment 
he  was  executed. 

5.  Ox  In  other  kinds  of  labour  oxen  were  muzzled.  The  spiritual  sense  is  applied,  1  Cor. 
ix.  9;  1  Tim.  v.  18;  Hos.  x.  11. 

6-10.  Law  of  Levirate  Marriages.  This  usage  existed  before  the  law  of  Moses  (Gen.  xxxviii. 
8-11)  and  seems  to  have  originated  in  patriarchal  times,  for  pi'eserving  the  name  and  honour  of  the 
eldest  son — the  chieftain  of  the  family.  The  Mosaic  law  rendered  the  custom  obligatory 
(Mat.  xxii.  25)  on  younger  brothers,  or  the  nearest  kinsman,  to  marry  the  widow  (Ruth  iv.  4),  by 
associating  tlie  natural  desire  of  perpetuating  of  a  brother's  name  with  the  preservation  of 
property  in  the  Hebrew  families  and  tribes  (Num.  xxxiii.  54  ;  xxxvi.  9).  If  a  younger  brother 
declined  to  comply  witli  law,  the  widow  brought  her  claim  before  the  authorities  in  public  assem- 
bly (the  gate  of  the  city)  ;  she  was  ordered  to  loose  the  thong  of  his  shoe  (ver.  9)  a  sign  of 
degradation — following  up  that  act  by  spitting,  not  in  his  face,  but  in  his  presence  before  him  on 
the  ground  (Jam.) 

11,  12.  Severe  penalty  imposed  upon  a  shameless  woman,  who  wilfully  should  endanger  or  take 
away  the  power  of  off-spring  from  a  man,  Ex.  xxi.  22. 

13-16.  Weights  and  measures.  Divers,  lit.,  "  a  stone  and  a  stone  " — one  just  and  one  false,  or  a 
light  and  heavy  one.  Weights  consisted  of  stones  ;  facility  in  procuring  them  tempted  to  fraud. 
Measures,  lit.,  "  an  epliah  and  an  ephah,"  the  common  or  standard  measure  in  Israel.  Lengthened, 
cf.  iv.  26  ;  V.  16.     Unrighteously.    Moses  sums  up  all  the  breaches  of  the  law.    (Keil.) 

17-19.  Doom  of  Amalek.  Did,  met,  thee  ;  i.e.,  stealthily  and  in  hostile  encounter  ;  not  found 
in  Ex.  xvii.  14.  The  Jews  had  not  only  to  manifest  love  and  kindness,  but  often  to  inflict 
punishment  upon  God's  enemies.  They  were  executors  of  Divine  judgment  upon  Amalek  and 
<Jthers  ;  c/.  1  Sam.  xv.  3,  32,  33. 


Punishment  of  the  Guilty. —  Ve7'ses  1-3. 

God  took  special  care  for  the  administration  of  justice.  The  guilty  must  be 
punished,  anci  the  innocent  defended.  It  is  the  duty  of  earthly  tribunals  to 
govern  in  equity. 

I-  Punishment  incurred.  There  must  not  be  mere  report  or  accusation.  The 
accused  and  accuser  must  be  brought  face  to  face,  the  dispute  decided  before  the 
authorities,  and  the  criminal  be  found  "worthy  to  be  beaten."  The  wicked  cannot 
sin  with  impunity.  Punishment  was  demanded  under  the  theocracy.  Conscience 
predicts  retribution  and  human  magistrates  are  appointed  to  administer  it.  In 
doing  so  they  are  types  of  the  eternal  judge. 

ir.  Punishment  inflicted.  We  have  special  directors  given  to  make  the  penal 
system  just  and  effective.  1.  Bi/  the  authoriti)  of  the  judge.  Not  by  some 
private  heartless  official  wishing  for  revenge.  Magistrates  bear  the  sword,  (Rom. 
xiv.  4  ;  I  Pet.  ii.  14,  21).  2.  In  pahllcity.  "  Before  his  face."  This  would  be 
itself  a  part  of  punishment  and  a  check  to  cruelty  and  excesss.  3.  According 
to  desert.  "  According  to  his  fault."  There  must  be  discrimination  and  rectitude. 
To  justify  the  wicked  and  condemn  the  just  would  reverse  the  order  of  justice, 
and  become  "an  abomination  to  the  Lord  "  (Prov.  xvii.  15).  4.  In  measured 
degree.  "  Forty  stripes  he  may  give  and  not  exceed,"  v.  3.  Stripes,  few  or  many, 
according  to  guilt,  but  never  to  exceed  forty.  Punishment  should  ever  be 
measured  according  to  strictest  justice.  Our  penal  code  has  been  disgraced  by 
cruel  administration,  and  punishment  has  often  been  excessive,  outrageous,  and 
beyond  moral  desert.  "They  shall  judge  it  according  to  my  judgments." 
.').  With  scrupulous  fear.  Lest  "thy  brother  should  seem  vile  unto  thee." 
Excessive  punishment  degrades  humanity,  dishonours  law,  and  hardens  the 
criminal.  He  must  be  corrected,  reformed,  and  treated  with  humanity.  "  Count 
liim  not  as  an  enemy,  but  admonish  him  as  a  brother." 
306 


EOMILETIC  COMMENTARY:   DEUTERONOMY.  chap.  xxv. 


The  Eights  of  Labour. —  Versed.. 

The  command  not  to  put  a  muzzle  upon  the  ox,  is  no  doubt  proverbial  in  its 
nature,  and  even  in  the  context  before  us  is  not  intended  to  apply  merely 
literally  to  an  ox  employed  in  threshing,  but  to  be  understood,  in  the  general 
.sense  in  which  the  Apostle  Paul  uses  it  in  (1  Cor.  ix.  9,  and  1  Tim,  v.  18),  viz.  : 
that  a  labourer  was  not  to  be  deprived  of  his  wages.  Keil. 

I.  Rig^hts  enforced  by  common  usage.  Tiie  use  of  oxen  in  treading  out  corn 
unmuzzled  still  prevails  among  Arabs  and  eastern  nations.  If  God  takes  "  care 
for  oxen,"  we  must  treat  them  kindly.  The  ox  is  not  a  mere  animal,  but  a 
labourer,  contributing  to  the  sustenance  and  help  of  man. 

II.  Rights  enforced  by  special  enactment.  This  was  a  wonderful  provision 
in  the  law  of  Moses.  Notliing  was  too  trivial  connected  with  men  or  brutes. 
God  defends  the  rights  of  every  creature,  and  teaches  us  to  recognise  the 
nobility  of  labour  in  the  smallest  law, 

III.  Rights  enforced  by  Divine  Law.  This  is  a  general  principle,  extending 
to  the  plougher  and  the  sower.  Toilers  of  hand  and  brain  are  not  mere  drones, 
but  essential  to  the  well-being  of  society.  In  all  departments  "  the  labourer  is 
worthy  of  his  hire."  The  highest  authority  applies  the  law  to  ministerial  sup- 
port (Luke  X.  1),  "  If  we  have  sown  unto  you  spiritual  things,  is  it  a  great  thing 
if  we  shall  reap  your  carnal  things  ?"  (Tim.  v,  18). 

EOMILETIC   HINTS    AND    SUGGESTIONS. 

Ver.  3.    Exceed.   Abuse  of  power  in         Ver.  4.  Not  muzzle  the  ox.   Though 

excessive   punishment.      Power   given  enacted  in  a  particular  case,  it  teaches 

for  edification  not  destruction  (2  Cor.  the  humane  lesson  that  animals,  while 

xiii.  10).    "  There  is  an  honour  due  to  engaged   in   the   service  of  man,   are 

all  men  (1  Pet.  ii.  17),  and  though  we  entitled  to  his  indulgence  and  kindness, 

must  hate  the  sin,  yet  not  the  sinner,"  Paul  quotes  this   law  (1   Cor.  ix.  9  ; 

Trapp.     The   reason  assigned  by  the  1  Tim.  v.  18),  and  shows  that  God  did 

legislator  in  this  statute  for  restricting  not  appoint  it  for  the  sake  of  oxen 

the  number  of  stripes  is  very  remark-  alone,  but  that  every  labourer  is  worthy 

able.      It  is  not  simply  a  motive  of  of  his   hire,    and   hence   declares  the 

compassion    for    a    sufferer — it    is   a  obligation  of  men  to  exercise  justice  in 

respect  for  human  nature,  the  rights  properly  rewarding  those  who  labour 

of    which    are    preserved    even   in   a  for   their  advantage,   especially  those 

criminal.       To  inflict  upon  a  man  an  who  labour  for  the  good  of  their  souls, 

excessiveanddegradingpunishment  is  to  The  application,  so  far  from  weakening, 

outragethefeelingsof  those  who  witness  seems   to   confirm  its   obligation   and 

it,andto  pour  contempt  upon  humanity  reference  to  tliat  point,  inasmuch  as  it 

itself.     This  humane  character  of  the  displays  to  us  that,  in  the  eye  of  God, 

Mosaic  legislation  is  deservingof  special  the    same    principles    of    equity    are 

notice.      How  rigorous  soever  it  may  expected   to   prevail  amongst  all  His 

be  in    some  respects,  it   upholds  the  creatures,  and  tliat  they  are  not  to  be 

dignity  of  man's  nature,  and  does  not  confined  to  our  dealings  with  men. — 

permit  even  a  guilty  offender  to  "seem  Janiieson. 
vile  unto  others." — Janiieson. 

The  Law  of  Levirate  Marriage. —  Verses  6-\0. 

This  law  is  not  peculiar  to  the  Jews,  but  is  found  in  all  essential  respects  the 
same  among  various  Oriental  nations,  ancient  and  modern,  and  exists  at  present 

307 


CHAP.  XXV.  IIOMILETIC  COMMENTARY :    DEUTERONOMY. 


among  the  South  African  tribes,  the  Arabians,  the  Druses,  and  the  tribes  of  the 
Caucasus  (Speak.  Com.) 

I.  The  duty  imposed.  The  obligation  was  onerous  and  recognised  as  one  of 
aftection  for  the  memory  of  the  deceased.  It  devolved  upon  the  neighbouring 
kinsman — "  brethren  that  dwell  together,"  not  "  a  stranger."  Affection  is 
needful  in  married  life.  This  cannot  be  forced.  Love  leads  to  duty  and  self- 
sacrifice. 

II.  The  design  of  the  obligation,  (a)  To  prevent  alienation  of  property  ;  (b) 
To  raise  up  seed.  To  be  without  issue  was  considered  a  great  calamity  (Gen. 
xvi.  4)  ;  a  successor  and  heir  a  great  blessing  ;  (c)  To  perpetuate  a  name,  "  that 
his  name  be  not  put  out  of  Israel."  Parents  are  anxious  to  maintain  the  honour 
and  preserve  the  name  of  the  family.  Loss  of  inheritance,  alienation  of  the 
rights  of  the  firstborn,  are  a  disgrace.  God's  favour  is  better  than  fame  which 
"is  the  shade  of  immortality,  and  in  itself  a  shadow." 

Unblemished  let  me  live,  or  die  unknown, 

Oh  !  grant  me  honest  fame,  or  grant  me  none. — Pope. 

Ill-  The  reproach  of  neglecting  the  obligation.  It  was  not  so  binding  as 
to  permit  no  escape.  If  the  brother  preferred  to  submit  to  reproach.  "  If  the 
man  like  not,"  he  might  refuse  (ver.  7).  Then  the  thong  of  his  shoe  was  loosed, 
he  was  stripped  of  power  and  degraded  as  a  slave.  Spitting  in  the  face  or  in  his 
presence,  was  the  strongest  expression  of  insult  and  contempt.  The  man  was 
not  worthy  to  take  his  brother's  place,  was  scornfully  rejected  by  the  woman 
herself,  and  his  name  became  a  bye-word  in  Israel.  "  The  house  of  him  that 
hath  his  shoe  loosed." 

Trade  Morality. —  Verses  13-16. 

The  language  of  Scripture  on  this  point  demands  the  serious  attention  of  all 
engaged  in  trade.  Principles  of  life  are  given  in  minute  detail  and  enforced  by 
special  sanctions, 

I.  God  requires  honesty  in  trade.  Not  only  in  courts  of  law,  but  in  commercial 
life,  in  the  market  place,  and  in  the  shop,  justice  must  be  done.  There  must  be 
no  different  weights  and  measures  ;  one  for  buying  and  another  for  selling  ;  one 
light  and  another  heavy.  This  was  the  iniquitous  system  of  Jews.  Accurate 
inspection  may  restrain  gross  deceit  with  us.  But  trickery  and  close  dealing, 
evasion  of  legal  rights,  and  deviation  from  honest  trading  are  too  prevalent. 
Advantage  is  taken  of  ignorance.  Impositions,  double-dealings  and  hard  bargains 
are  struck  with  cleverness  and  self-satisfaction  (Prov.  xx.  14).  Christian  professors 
and  Christian  clmrches  have  need  of  warning  and  care.  "Tiiat  no  mango  beyond 
and  defraud  his  brother  in  any  matter  "  (1  Thes.?.  iv.  6). 

II.  Honesty  in  trade  is  enforced  by  special  sanctions.  That  which  is  the 
standard  of  measure,  the  rule  of  justice  must  of  itself  bo  just.  If  not  there 
will  be  fraud  and  deceit.  1.  Justice  irill  gain  temporal  advantage.  "  That  thy 
days  may  be  lengthened  in  the  land"  (ver.  15).  Kight  prolonged  life  and 
made  it  happy.  As  a  matter  of  self-interest,  "  Honesty  is  the  best  policy."  lb 
will  enrich  spiritual  experience,  promote  social  morality  and  preserve  national 
life.  2.  Justice  iviU  secure  God's  approval.  We  must  act  as  under  his  eye 
and  seek  "  a  conscience  void  of  offence  towards  God  and  man."  Equity  and 
not  "  customs  of  the  trade  "  must  be  our  law.  "A  false  balance  is  abomination 
to  the  Lord;  but  a  just  weight  (a  perfect  stone)  is  his  delight"  (Prov.  xi.  1). 
3.  Injustice   7vill  expose   to    God's   cnrse.      "  All  that  do  unrighteously  are 

308 


nOMILETIC  COMMENTARY :    DEUTERONOMY.  chap.  xxv. 


abomination  unto  the  Lord."  Man  may  excuse  convenient _  lies, ^^commeud 
trickery  for  its  wisdom  (Luke  xvi.  1-8)  and  cry  "  business  is  business,"  but  such 
trading  is  hateful  to  God,  will  bring  shame  and  curse  upon  those  who  practise 
it.  "  Divers  weights  (a  stone  and  a  stone)  and  divers  measures  (an  ephah  and 
ephah),  both  of  them  are  alike  abomination  to  the  Lord  "  (Prov.  xx.  10). 


The  Christian  in  Commerce. 

The  greatest  difficulties  in  the  way  of  a  Christian  commercial  life,  arise  out 
of  the  practices  which  prevail.  Enforce  right  conduct,  you  are  met  by  an 
appeal  to  general  sanction,  and  a  reference  to  the  conserpiences  which  would 
follow  from  its  adoption,  in  ridicule  and  condemnation,  in  loss  and  suffering. 
Thus  the  Christian  tradesman  must  shape  his  principles  in  the  way  of  reform 
and  opposition — 

I.  Endeavour  to  point  out  what  Christianity  requires  of  a  man  in  his 
dealings  in  business  with  his  fellow-men.      1.   Christianity  requitrs  the  most 
rigid  adherence  to  the  jjrincijjL's  of  moral  integrity  in  commerce.      Truth  is 
oiie  of  these,  which  lies  at  the  basis  of  all  intercourse,  and  without  Avhich_  society 
would  be  impossible.     All  positive  misrepresentations,  all  arts  by  which  one 
thing  is  passed  off  for  another,  all  false  appearances  given  to  things,  and  all 
deficient  scales  and  measures,  are  condemned.     Honesty  is  another  Christian 
virtue  in  commerce.    In  giving  everyone  his  due,  in  meeting  all  equitable  clanns. 
For  a  man  to  refuse  to  pay  his  debts  is  dishonest.     "  Owe  no  man  anything." 
A  debt  is  a  debt  until  it  be  paid  or  forgiven.    Bankruptcy  is  not  payment.     No 
earthly  tribunal  can  exempt  from  the  claims  of  eternal  justice,  and  an  honest 
debtor  will  deem  nothing  his  while  creditors  are  unsatisfied  in  fact  or  feeling. 
It  is  a  grand  saying  ot  De  Foe,  "  The  obligations  of  an  honest  man  can  never 
die."     2.     Christianity  requires  the  exercise  of  love  and  kindness  in  commerce. 
A  man  may  be  just,  and  yet  a  monster  of  inhumanity.     The  Christian  spirit  of 
love  should  not  be  confined  to  some  departments  of  human  life  and  excluded 
from  others.     It  is  designed  to  create  a  higher  morality  than  that  of  the  world, 
it  will  dictate  much  winch  law  cannot  take  cognizance  of,  and  preserve  for  the 
wretched  practice  of  exclusive  dealing,  of  punishing  a  man  for  his  politics  or 
religion  by  withholding  custom  and  thus  making  commerce  the  instrument  of 
bigotry  and  exclusiveness.     3.   Christianity  requires  that  a  man  should  preserve 
his  soul  in  peace  and  jmtience  in  commerce.     Commerce  implies  contact  with 
others.     It  compels  intercourse  with  men  of  powerful  passions,   different  dis- 
positions  and   opposite   principles.      Hence  we   are   sorely  tried,  exposed   to 
innumerable  disappointments,  vexations  and  annoyances.     We  may  be  deceived 
by  those  we  trusted,  and  injured  by  those  we  benefited.      All  this  must  be 
endured  in  meekness,  and  the  heart  must  be  kept  calm  and  unruffled,  seek  no 
revenge,  but  cherish  the  spirit  of  love.     4.   Christianity  requires  that  commerce 
should  be  consecrated  and  elevated  by  the  spirit  of  holiness.     There  is  a  harden- 
ing and  corrupting  tendency  in  commercial  pursuits.     Constant  calculation  oi 
profit  and  loss,  incessant  contemplation  of  pecuniary  interests  are  apt  to  contract 
and  debase  the  soul.     The  man  who  gives  himself  wholly  to  gain  becomes  earthly, 
sensual  and  devilish.     All  spiritual  generous  sensibilities  and  aspirations  are 
destroyed.     He  becomes  less  malleable  than  the  coin  with  which  he  deals.  ^  But 
Christianity  teaches  that  commerce  is  a  means,  not  an  end  ;  "^that  a  man's  life 
consisteth  not  in  the  abundance  of  things  which  he  possesses  ;"  that  we  may  be 
poor,  yet  having  all  things,  and  rich,  yet  having  nothing.     Commerce  will  be 
really  noble  and  raised  from  the  dust,  when  the  higher  faculties  are  cultivated 
^  309 


CHAP.  XXV.  JIOMILETIC  COMMENTARY:   DEUTERONOMY. 


with  secular  pursuits  ;  wealth  possessed  and  used  ia  the  spirit  of  stewardship, 
and  a  vigorous  habit  of  Christian  liberality  finds  a  constant  vent  for  the  acquisi- 
tions of  Christian  industry. 

II.  Having  described  what  a  Christian  should  be  in  commerce  briefly  show 
why  he  should  be  it.  All  considerations  by  which  religion  and  morality  are 
commended  and  enforced  are  applicable  here.  The  course  pointed  out  is  right 
in  itself,  what  we  owe  to  God  and  connected  with  eternal  destin}'.  It  is  necessary 
to  inherit  the  kingdom  of  heaven.  It  is  presented  to  us  in  the  example  of 
Christ,  whom  all  disciples  should  imitate.  In  one  word,  Christianity  requires  it  ; 
all  its  precepts,  principles,  blessings,  and  prospects  require  it.  But  adduce  some 
particular  considerations.  1.  Commerce  is  a  most  important  part  of  life.  It 
enters  largely  into  our  engagements.  It  is  in  some  form  or  other  the  greatest 
part  of  the  life  of  multitudes.  Could  a  man  be  a  Christian  and  yet  not  be  a 
Christian  in  his  dealings  with  his  fellow-men  ?  Is  it  possible  to  retain  the  spirit 
of  the  gospel  and  yet  not  bring  it  into  business  ?  The  power  of  religion  must 
be  best  displayed  here.  The  truest  test  of  a  man's  spirituality  is  in  his  secular 
life.  It  is  often  said,  "A  man  is  really  what  he  is  relatively."  I  would  add  a 
man  is  spiritually  what  he  is  secularly.  2.  Commerce  is  a  most  influential  p)art 
of  our  life.  It  is  part  of  life  with  which  men  have  most  to  do  and  of  which 
they  can  best  judge.  It  is  the  world-side  of  our  religion.  Ungodly  men  cannot 
see  us  believe  and  always  hear  ns  pray,  but  they  behold  our  behaviour  towards 
others.  Though  ignorant  of  doctrinal  theology,  and  strangers  to  true  spirituality, 
they  are  no  bad  critics  of  moral  conduct.  What  then  is  our  influence,  if  we  be 
not  holy  in  business  ?  What  use  saying,  "  I  know  the  truth,"  if  it  can  be  replied, 
"  You  do  a  lie  ?"  What  an  agency  in  the  conversion  of  the  world  would  be  a 
blameless  secular  life  throughout  the  Church  !  It  would  be  better  than  an  army 
of  ten  thousand  missionaries.  3.  Commercial  holiness  is  imperatively  required 
by  the  character  and  temper  of  the  times.  It  is  a  commercial  country  and  age 
in  which  we  live,  and  commercial  sinfulness  is  a  prevailing  feature.  It  is  the 
duty  of  the  Christian  to  adapt  his  example  and  display  the  virtue  most  wanted. 
Never  more  necessary  for  saints  to  "  condemn  the  world  "  by  secular  integrity, 
to  give  a  noble  example  for  it  to  follow,  and  to  bring  a  spirit  from  above  to  bear 
on  its  pursuits.     (^4.  J.  3Iorris.) 


The  Doom  of  Amalek. —  Verses  17-19. 

"Whilst  the  Israelites  were  to  make  love  the  guiding  principle  of  their 
conduct  in  their  dealings  with  a  neighbour,  and  even  with  strangers  and  foes, 
this  love  was  not  to  degenerate  into  weakness  or  inditference  towards  open 
ungodliness.  To  impress  this  truth  upon  tlie  people,  Moses  concludes  the 
discourse  on  the  law  by  reminding  them  of  the  crafty  enmity  manifested  toward 
them  by  Amalek  on  their  march  out  of  Egypt,  and  with  the  command  to  root 
out  the  Amalekites  "  {cf.  Ex.  xvii.  9-16). — Keil. 

I.  Amalek's  sin  against  Israel.  "  How  he  met  thee  by  the  way,"  stealthily^ 
and  fierce  encounter,  in  a  most  difficult  and  risky  place,  "  in  llephidim  "  {cf. 
Ex.  xvii.  8).  1.  This  attack  was  unprovoked.  No  occasion  was  furnished  for  it. 
Israel  had  not  the  remotest  intention  to  injure  the  persons  or  seize  the  territory 
of  Amalek.  But  they  were  jealous  at  the  prosperity  of  Israel,  as  descendants 
of  Esau  entertained  a  grudge  against  them,  and  longed  to  injure  them.  _  2.  This 
attack  u-as  coirardli/.  It  was  a  mean,  dastardly,  insidious  surprise,  not  in  front, 
but  in  the  rear,  on  "  the  hindmost" — not  on  the  strong  and  vigorous,  but  on 
"  the  feeble,"  "  the  faint  and  weary."  We  have  a  kind  of  reverence  for  the 
310 


HOMILETIC  COMMENTARY:   DEUTERONOMY.  chap.  xxv. 


brave,  but  cowards  are  objects  of  scorn  and  contempt.  3.  This  attack  ivas  cruel. 
Upon  stragglers,  upon  a  host  tired  in  the  march,  almost  unarmed  and  unable  to 
resist.  "  The  tender  mercies  of  the  wicked  are  cruel."  4.  This  attack  ivas 
presumptuous.  "He  feared  not  God."  A  defiance  against  Grod  of  whom  they 
had  heard,  and  whose  mighty  acts  in  Egypt  and  the  Red  Sea  had  defended  his 
people.  It  was  an  insult,  "  a  lifting  up  of  the  hand  upon  the  throne  of  God" 
{Marg.  Ex.  xvii.  16).  "  The  fear  of  God  "  alone  can  restrain  from  evil.  When 
this  is  cast  off,  there  will  be  no  "  regard  for  men," 

II.  Amalek's  sin  remembered  by  God.  "  Remember  what  Amalek  did." 
A  record  was  kept  "  in  the  book  "  (Ex.  xvii.  14),  and  this  conduct  was  never 
forgotten.  1.  Sin  is  never  overlooked.  Silence  may  be  kept  at  tlie  time  of 
commission.  God  may  appear  to  connive,  to  wink  at  times  of  ignorance  and 
sin  (Acts  xvii.  30),  but  they  are  not  overlooked.  If  no  direct  interposition, 
men  must  not  excuse,  take  courage,  and  cry  God  hath  forgotten.  God's  patience 
is  no  proof  that  He  thinks  lightly  of  sin.  Sentence  is  gone  forth  ;  Edom's  doom 
was  predicted,  but  warning  is  given,  time  for  repentance  afforded  before 
execution.  2.  Sin  is  kept  in  remembrance.  A  book  of  record  is  found 
somewhere.  An  impress  is  left  upon  nature,  upon  the  human  mind,  and  upon 
moral  conduct.  Wickedness  is  read  in  the  pangs  of  conscience,  the  power  of 
evil  habits,  and  the  moral  forces  of  the  universe.  God  prepares  ministers  of 
vengeance,  and  in  due  time  the  judgment  will  come. 

III.  Amalek's  sin  punished  by  God.  Injustice  and  cruelty  towards  God's 
people  will  not  pass  unavenged.  Joshua  had  punished  them,  but  a  more  terrible 
doom  awaited  them.  1.  Funishment  long  delayed.  For  some  wise  reason  the 
honour  of  Jehovah  was  not  vindicated  at  the  time.  The  base  attack  was 
repelled,  but  the  territory  was  not  invaded — the  final  judgment  was  delayed. 
This  was  inflicted  partly  by  Saul  and  David  (1  Sam.  xiv.  48  ;  xxvii.  8  ;  xxx.  17  ; 
2  Sam.  viii.  12),  finally  and  completely  under  Hezekiah  (1  Cliron.  iv.  43). 
Judgment  may  linger,  but  it  is  "  laid  up  in  store."  2.  Punishment  hij  those 
who  have  suffered.  God's  people  themselves,  when  fixed  in  privileges  and 
possession,  must  inflict  it.  Power  and  position  are  not  given  for  selfish 
enjoyment.  We  must  be  ready  for  warfare  as  well  as  for  service.  No  pity, 
no  pride  must  prevent  us  from  executing  God's  will  upon  our  eneiiiies. 
"  Remember,"  "  thou  shalt  not  forget  it."  3.  Punishment  most  severe,  '''riiou 
shalt  blot  out  the  remembrance  of  Amalek  from  under  heaven"  (Ex.  xvii.  14). 
Fearful  doom  !  But  Scripture,  Providence  and  human  history  confirm  the 
law — "  He  shall  have  judgment  without  mercy,  that  hath  showed  no  mercy." 

HOMILETIC  HINTS  AND  SUGGESTIONS. 

Vers.  11,  12.     Shameful  insult.    No  Vers.  17-19.    Amalek.     1.  Ungodly 

excuse  in  the  plea  to  help  her  husband,  principles    lead    to    wicked    conduct. 

"Modesty   is   the   hedge  of  chastity,  "Amalek  feared  not  God."    2.  Wicked 

and  therefore  ought  to  be  very  care-  conduct  is  notallowedtogounpunislied 

fully  preserved  and  kept  up  by  both  in  the  providence  of  God.      3.    This 

sexes."  punishment  when  inflicted  is  full  of 

suggestion — (a)  delayed  to  prove  the 

Vers.  13-16.     "  Customs  of  trade."  patience  of  God  towards  his  enemies. 

Often— (1)  sinful,  (2)  corrupting,  and  (6)  severe,  to  avenge  His  people,  and 

(3)   dangerous.      "Shall  I  count  them  teach  the  doctrine  of  retribution.  "  The 

pure  with  the   wicked   balances,  and  portion  of  wicked  men  is  to  be  "  for- 

with  the  bag  of  deceitful  weights  ? "  gotten  in  the  city  where  they  had  so 

(Micahvi.  11).  done  "  (Eccles.  viii.  10).  Their  memory 

311 


CHAP.    XXV. 


HOMILETIC  COMMENTARY :  DEUTERONOMY. 


dies  with  them  ;  or  if  it  be  preserved, 
it  stinks  in  keeping,  and  remains  as  a 
curse  and  perpetual  disgrace  "  (Trajyp). 
It  is  not  always  consistent  with  the 
purposes  of  the  Divine  economy  to 
vindicate  the  honour  of  Jehovah  by 
any  general  punishment  at  the  time. 
But  if  no  further  notice  had  been 
taken,  this  contemptuous  defiance  of 
the  power  and  majesty  of  God  would 
have  appeared  to  escape  with  impunity, 
a  circumstance  which  might  liave  de- 
graded the  Deity  in  the  estimation 
of  Israel,  who  judged  of  His  power  as 


all  other  nations  then  judged  of  their 
guardian  gods,  by  His  rigour  and 
promptitude  in  defending  His  people 
and  punishing  their  enemies.  He 
would  not  suffer  Amalek  to  pass  finally 
unpunished,  but  would  authorise  and 
employ  thetn  to  inflict  judgment,  thus 
impressing  His  people  themselves  with 
the  salutary  conviction  that  wdiere  the 
majesty  of  Jehovah  was  insulted, 
present  delay  oj  piuiishment  affords 
no  presumptio?i  of  final  impunity. — 
(Graves  on  Pent.) 


ILLUSTRATIONS    TO    CHAPTER    XXV. 


Vers.  1-4.  Judgment.  No  obligation 
to  justice  does  force  a  man  to  be  cruel, 
or  to  use  the  sharpest  sentence.  A 
just  man  does  justice  to  every  man 
and  every  thing  ;  and  then,  if  he  be 
also  wise,  he  knows  there  is  a  debt 
of  mercy  and  compassion  due  to  the 
infirmities  of  man's  nature  ;  and 
that  is  to  be  paid  ;  and  he  that 
is  cruel  and  ungentle  to  a  sinning 
person,  and  does  the  worst  to  him, 
dies  in  his  debt  and  is  unjust. — Jeremy 
Taylor. 

Vers.  13-16.  Trade.  Wliat  signifies. 
a  man's  trade?  A  man  of  honest  trade 
can  make  himself  respectable  if  he  will 
(George  HI.).      To  be  honest  as  this 


world  goes  is  to  be  one  picked  out  of 
ten  thousand.  — Shakspeare. 

Vers.  17-19.  Not  forget.  Most  just 
it  is  that  he  who  breweth  mischief 
should  have  the  first  draught  of  it 
himself. — {Jemmat).  For  inquisition 
shall  be  made  into  the  counsels  of  the 
ungodly,  and  the  sound  of  his  words 
shall  come  unto  the  Lord  for  the 
manifestation  of  his  wicked  deeds 
(Wisdom  i.  7-9).  Mercy  to  him  that 
shows  it  is  the  rule  by  which  heaven 
moves  in  pardoning  guilty  man  ;  and 
he  that  shows  none,  being  ripe  in 
years,  and  conscious  of  the  outrage 
he  commits,  shall  seek  it  and  not  find 
it  in  his  turn. — Coivper. 


CHAPTER   XXVI. 


Critical  Notes. — The  rehearsal  of  rights  and  duties,  public  and  private,  terminates  in  this 
chapter  with  two  liturgical  enactments.  These  have  a  clear  and  close  reference  to  the  whole  of 
the  preceding  legislation,  and  form  a  most  appropriate  and  significant  conclusion  to  it.    {Sp.  Com.) 

1-11-  First  fruits.  Fruit.  Visible  proof  of  possession  ;  distinguished  from  those  offered  in 
liarvest  (rf.  Ex.  xxii.  29),  at  feasts  of  Passover  and  Pentecost,  and  from  ofi'erings  prescribed 
(Num.  viii.  8).     These  are  private  and  personal — not  national. 

3.    Priest.    Owned  the  first  fruits  as  property.    Pro/css,  a  confession  of  offerer,  of  indebtedness. 

5.  STrian.  (/;/<.  aramcean)  from  residence  with  Laban  in  Syria.  P«-(Wi,  by  Laban's  severity 
and  many  hardships  in  nomadic  life.     Egypt  (cf.  Gen.  IG). 

6-  Evil.  On  multiplication  and  oppression  in  bondage,  and  guidance  out  {cf.  Ex.  i.,  ii.,  iv., 
V.  11.  Rejoice  either  in  the  possession  of  blessings  given,  or  in  feasting  with  friends,  Levites, 
and  strangers. 

312 


IIOMILETIO  COMMENTARY:   DEUTERONOMY.  chap.  xxvr. 


12-15>    Tithin.    Third  yearns  tithe  employed  at  home  in  charity  and  hospitality. 

13'  Hallowed.  Consecrated,  things  devoted  to  holy  uses.  /  have  not.  Not  a  self-righteous 
boast,  but  solemn  declaration  that  nothing  which  should  be  devoted  to  God  had  been  secretly 
kept  back. 

14.  Mourning.  "  When  the  Israelite  would  be  unclean  ;"  or  like  Egyptians  made  in  harvest 
time,  offered  the  first  fruits  of  earth  and  kept  feast  of  Isis  in  doleful  lamentation.  Unclean, 
unworthy  of  divine  acceptance.  Dead  in  funeral  service  as  some  ;  or  to  idols,  deifiedheroes  and 
lifeless  images — all  things  were  dedicated  to  glad  and  holy,  not  to  unclean  and  idolatrous 
purposes. 

15.  Look.     Form  of  thanksgiving  [cf.  Is.  Ixiii.  15). 

16-19.  Faithful  obedience.  "  A  brief  and  earnest  exhortation  by  way  of  conclusion  to  the 
second  and  longest  discourse  of  the  book."  Avouched,  solemnly  pledged  themselves  to  obey  ; 
•accepted  Jehovah  as  their  God,  who  had  declared  that  if  they  kept  the  covenant  they  should  be 
His  special  people. 

19.  Above,  (c/.  Ex.  xix.  6).  " The  sanctification  of  Israel  was  the  design  and  end  of  its 
-divine  election,  and  would  be  accomplished  in  the  glory  to  which  the  people  of  God  were  to  be 
■exalted." — Keil. 

Gaining  the  Inheritance.  —  F(??-5^s  1-11. 

Reference  had  been  made  to  the  sanctuary  as  the  place  chosen  by  God  and 
■fit  for  religious  worship  (chap.  12).  Two  gifts  specially  connected  with  the 
social  life  of  the  people  had  to  be  presented — the  first  fruits  and  the  second 
tithe.  Moses  now  prescribes  the  form  of  the  interesting  ceremony,  which 
reminded  the  nation  of  their  indebtedness,  and  duty  to  God. 

I.  An  acknowledgment  of  God's  help  in  getting  the  inheritance.    God  was 

very  prominent  in  Israel's  history  and  position.  Precept  and  command,  rite 
.and  ceremony,  reminded  them  of  this.  1.  God  promised  the  inheritance.  Good 
^ud  great  things  are  promised  to  us  to  wean  affection  from  earth,  excite  hope, 
.and  stimulate  effort.  God  presents  worthy  objects  on  which  to  centre  hope,  and 
gives  grace  by  which  it  may  be  realised.  2.  God  settled  them  in  the  inheritance. 
Good  may  be  withheld  and  fulfilment  delayed  through  ingratitude,  unbelief  and 
Tebellion.  But  if  we  are  faithful  and  follow  God,  he  will  fulfil  the  promise  and 
lead  us  "  into  the  land."  We  shall  possess  without  fear;  dwell  without  disturb- 
ance, and  no  power  on  earth  can  uproot  us.  He  can  "establish  (fix),  strengthen 
(for  defence),  and  settle"  (1  Peter  v.  10). 

II.  A  confession  of  unworthiness  to  receive  the  inheritance.  No  merit  is 
■due  to  us.  If  inheritance  is  given,  it  is  not  created  by  human  toil  and  skill. 
From  beginning  to  end  of  life  God  must  be  honoured  and  man  humbled. 
"  Who  am  I,  0  Lord  God,  and  what  is  my  house,  that  thou  hast  brought  me 
hitherto?"  1.  Humble  in  origin  (ver.  5).  The  "nation  great,  mighty  and 
populous  "  sprang  from  "  a  few,"  the  many  from  one,  "  a  Syrian  ready  to  perish." 
God  is  wonderful  in  working,  and  brings  great  results  from  small  beginnings.^ 
"Though  thy  beginning  was  small,  yet  thy  latter  end  should  greatly  increase" 
(Job  viii.  7  ;  xlii.  12).  2.  Helpless  in  history.  Few,  hated,  and  oppressed,  what 
€0uld  Israel  do  ?  "  The  mighty  hand  "  and  "  the  outstretched  arm  "  alone 
€ould  deliver,  defend,  and  secure  the  inheritance.  The  might  of  Egypt,  the 
perils  of  the  desert,  and  the  dangers  of  conquest  were  overcome  by  God's  help. 
With  omnipotence  on  our  side  we  can  do  anything.  "  They  got  not  the  land  in 
possession  by  their  own  sword,  neither  did  their  own  arm  save  them  :  but  thy 
right  hand,  and  thine  arm  "  (Ps.  xliv.  3). 

III.  The  duty  imposed  by  securing  the  inheritance.  Duty  means  debt, 
God's  bounties  always  put  us  under  obligation.     The  response  should  be  hearty. 

313 


CHAP.  xxvr.  HOMILETIC  COMMENTARY:   DEUTERONOMY. 


"  What  shall  we  render  unto  the  Lord  for  all  His  benefits  towards  us  ? "  1,  7b 
consecrate  the  first  fruits.  "Thou  shalt  take  the  first  of  all  the  fruit  of  the 
earth."  Conscientious  and  careful  dedication  of  first  fruits  is  required.  Every- 
one should  bring  his  "basket"  to  God  as  an  acknowledgment  of  mercy.  This 
in  token  of  the  sanctification  of  the  whole.  "  Honour  the  Lord  with  thy 
substance,  and  with  the  first  fruits  of  all  thine  increase."  2.  To  ivorsMp  God 
in  j^iiblic.  The  offerer  had  "  to  go  into  the  place  "  which  God  had  chosen. 
The  gift  must  be  accompanied  with  public  worship  and  confession  ;  "  worship 
before  the  Lord  "  (ver.  10).  Remembrance  of  Divine  goodness  kindles  adoration 
and  praise.  Fervent  praise  is  acceptable  to  God,  and  leads  to  love  and  amity  in 
His  people.  3.  7 o  cultivate  social  joy  (ver.  11).  God  has  made  us  prosper, 
and  we  should  make  others  glad.  Gifts  received  in  the  right  spirit  and  used  in 
the  right  way  enlarge  our  sympathies  and  help  us  to  promote  the  enjoyment  of 
our  fellow  men.  The  highest  will  remember  the  lowest  in  society.  The  most 
wealthy  will  seek  out  and  relieve  the  outcast  and  most  degraded.  In  the  spirit 
of  Christ  we  shall  "  sit  down  "  with  strangers  and  fatherless,  "  with  publicans 
and  sinners,  and  eat  with  them." 


Divine  Help  in  Human  Life. 

Israel  had  "  come  "  to  the  land,  but  the  way  had  not  been  discovered  and 
cleared  by  their  own  guides.  They  had  been  "  brought  unto  the  place,"  almost 
carried  like  helpless  children  by  Divine  goodness.  It  was  fit  that  they  should 
know,  confess  this  and  learn  lessons  of  wisdom.  "  The  private  life  of  man," 
says  Napoleon  I.,  "is  a  mirror  in  which  we  may  see  many  useful  lessons 
reflected." 

I.  Divine  help  in  timely  circumstances.  Life  is  full  of  change,  a  journey 
"through  many  a  scene  of  joy  and  woe."  But  God  helps  "in  time  of  need." 
1.  In  jJeriods  of  risk,  "  A  Syrian  ready  to  perish"  was  Jacob.  The  cruelty  of 
Laban,  the  wrath  of  Esau  and  the  perilous  journey  to  Egypt  endangered  life. 
"  There  is  but  a  step  between  me  and  death,"  said  David.  2.  In  periods  oj 
adversity.  "  Evil  entreated,  afilicted  and  under  hard  bondage  "  (ver.  6).  This 
prepares  us  for  advancement,  as  it  did  Joseph,  David,  and  Israel.  The  gem 
cannot  be  polished  without  friction,  nor  can  we  be  perfected  without  suffering. 
3.  In  periods  of  p)rosperity.  "The  day  of  adversity"  is  not  our  entire  lot. 
"  The  day  of  prosperity  "  is  equally  a  divine  appointment.  "  God  also  hath 
set  (made)  the  one  over  against  (like  parallel  with)  the  other  "  (Ecc.  vii.  14.) 
We  need  divine  instruction  especially  in  prosperity,  to  humble  and  show  us  our 
unworthiness  (Gen.  xxxii.  10).  To  keep  us  dependant  and  grateful,  and  remind 
us  of  our  origin  and  history.  "  Look  unto  the  rock  whence  ye  are  known,  and 
to  the  hole  of  the  pit  whence  ye  are  digged." 

IL  Divine  help  secured  throug-h  prayer.  "We  cried  unto  the  Lord  our 
God  "  (ver.  7).  Prayer  teaches  dependence  upon  God.  In  trouble  we  have  an 
incentive  to  pray.  Men  who  have  ridiculed  have  then  been  compelled  to 
acknowledge  God.  In  affliction  and  danger  prayer  is  earnest  and  prolonged. 
"  We  cried  unto  the  Lord."  Confidence  in  God  has  given  courage  and  gained 
success  in  battle.  Moses  and  Elijah  were  the  real  defence  of  Israel ;  Hezekiah 
and  Isaiaii  brought  down  blessings  upon  Jerusalem  (2  Chron.  xxxii.  20-23). 
"  The  good  man's  prayer  moves  Omnipotence  in  the  administration  of  the 
universe."  It  is  a  mighty,  moral  force  in  the  history  of  men  ;  it  has  achieved 
what  numbers  and  valour  never  could  achieve.  "  Then  they  cried  unto 
the  Lord  in  their  trouble,  and  he  delivered  them  out  of  their  distresses." 
314 


HOMILETIC  COMMENTARY:   DEUTERONOMY.  chap.  xxvi. 


III.  Divine  help  acknowledged  in  grateful  remembrance.  Several  forms 
of  memorial  are  given.  Sensible  signs  are  often  needful  to  quicken  memory  and 
prompt  gratitude  in  reviewing  past  life.  1.  In  self  consecration  to  God.  There 
can  be  no  worship  without  this.  Attendance  and  reverent  attitude  are  outward 
acts.  The  heart  must  be  touched  and  drawn  out  before  we  can  offer  spiritual 
service.  Nothing  can  rise  above  its  limits.  A  beast  cannot  act  as  a  man,  and 
a  man  perform  the  work  of  an  angel.  Neither  can  the  impenitent,  ungrateful 
sinner  render  true  worship.  Only  when  love  fills  the  heart  and  mercy  is  duly 
appreciated  do  we  present  ourselves  "as  living  sacrifices,  holy  and  acceptable  to 
God."  2.  In  acts  of  practical  piety.  The  Israelite  was  not  merely  to  "  profess" 
(ver,  3),  but  perform,  "  take  the  first  of  all  the  fruit."  Words  are  cheap  but 
deeds  are  scarce.  God  requires  sincerity  as  well  as  sacrifice.  The  first  fruits  of 
time  and  mental  vigour.  The  produce  of  our  land  and  the  share  of  our  gains 
belong  to  Him.  The  best  of  everything  should  be  offered  to  God.  "  The  first 
fruit  of  thy  corn,  of  thy  vine,  and  of  thine  oil,  and  the  first  of  the  fleece  of  thy 
sheep,  shalt  thou  give  Him."  3.  In  vwrks  of  pei'pefual  charity.  Love  to  God 
must  show  itself  in  benevolence  to  men — the  divinity  we  preach  be  seen  in  the 
humanity  we  practise.  Charity  must  never  fail.  Relief  must  not  merely  be- 
given  in  "deserving  cases,"  to  persons  "worthy  of  help,"  but  to  the  undeserving. 
"  The  world  is  the  hospital  of  Christianity,"  and  the  duty  of  the  Church  is  to 
seek  out  the  destitute  and  aged,  those  in  great  suffering  and  unable  to  work. 
This  is  the  mark  of  "pure  religion"  says  James  i.  27.  This  gained  Job  a 
character  which  his  friends  could  not  assail,  and  a  reputation  which  they  could 
not  tarnish  (xxxi.  16-22).  "  Is  it  not  to  deal  thy  bread  to  the  hungry,  and 
that  those  bring  the  poor  that  are  cast  out  to  thy  house  ?  when  thou  seest  the 
naked,  that  thou  cover  him,  and  that  thou  hide  not  thyself  from  thine  own 
flesh?"  (Is.  Iviii.  6,  7  ;  1.  17). 

God's  Gifts. —  Verses  9-11. 

The  dedication  of  first  fruits  was  an  act  of  worship,  an  acknowledgment  of 
God's  bounty,  and  a  confession  of  entire  dependence  upon  Him  for  every  mercy 
received. 

I.  God's  gifts  bestowed  in  rich  abundance.  Deliverance,  security,  health, 
and  honour — the  fruits  of  the  earth  and  the  profits  of  business.  Everyone  has 
personal  experience  to  relate  of  thrilling  interest ; — escape  from  danger,  incidents 
of  travel,  re-union  of  friends.  What  "  signs  and  wonders  "  in  our  past  and 
present  life  ! 

II.  God's  gifts  designed  for  human  happiness.  "  Thou  shalt  rejoice  in  every 
good  thing  " — iu  private  comfort  or  in  social  festivity.  We  are  objects  of  God's 
constant  care  and  kindness,  and  others  should  be  remembered  and  share  \yith  us. 
Our  gifts  are  not  for  selfish  indulgence.  We  must  not  be  like  the  Caspian  Sea 
which  receives  rain  and  rivers  which  flow  into  it,  and  which  is  said  not  to  have 
an  outlet — not  a  rill  to  run  from  its  waters.  "  Eat  the  fat,  and  drink  the  sweet, 
and  send  portions  unto  them  for  whom  nothing  is  prepared  "  (Neh.  viii.  10), 

III.  God's  gifts  dependent  upon  obedience  for  continuance.  What  we  have 
may  be  taken  away  if  we  do  not  improve  it  (Mark  iv.  25).  The  diligent  worker 
gathers  to  himself  what  is  lost  by  the  idle,  and  talents  not  used  pass  away  from 
the  possessor.  "  If  we  do  not  use,  we  lose." — Matthew  Henry.  Temporal  mercies 
can  never  produce  holy  joy  unless  used  for  God.  Withhold  the  first  fruits  and 
the  whole  may  be  withdrawn.  Give  and  you  shall  possess  "  a  blessing,  if  y& 
obey  the  commandments  of  the  Lord  your  God"  (Deut.  xi.  27  ;  xxx.  1,  15). 

315 


CHAP.  XXVI. 


HOMILETIC  COMMENTARY:  DEUTERONOMY. 


HOMILETIC   HINTS   AND    SUOOESTIONS. 


Vers.  3-6.  Gratitude  to  God  en- 
forced. We  shall  I.  Point  out  our 
duty  in  reference  to  the  mercies  we 
have  received.  For  this  purpose  we 
ought — 1.  To  review  them  frequently  ; 
2.  To  requite  them  gratefully,  ll. 
Recommend  it  to  your  attention.  It 
is — 1.  A  universal ;  2.  A  reasonable  ; 
3  A  deliglitful  duty.— C.  Simeon,  31. A . 

Ver.  5.  Great  results  Jrom  small 
heginnings.  1.  In  the  history  of  Israel. 
2.  In  personal  history.  8.  In  history 
of  the  Christian  church.  What  hath 
God  wrought  !  Admire  the  power  of 
God ;  recognise  the  providence  of  God  ; 
acknowledge  dependence  upon  God. 

Ver.  11.  "  Duty  of  delight:'  A 
duty  specially  appropriate  to  a  Chris- 
tian upon  whom  all  gifts  of  grace  and 
sweet  influences  are  bestowed  by  a 
reconciled  God.  "  Who  giveth  us 
richly  all  things  to  enjoy  "(1  Tim.vi.17). 
This  was — 1.  An  0.  T.  principle, 
"  Neither  be  ye  sorry,  for  the  joy  of  the 
Lord  is  your  strength  "  (Neh.  viii.  10). 
2.  A  N.  T.  command.  "  Rejoice  in 
the  Lord  always,  and  again  I  say  re- 
joice" (1   Th.   v.  16).     "Finally,  my 


brethren,  rejoice  in  the  Lord  "  (Phil, 
iii.  1).  3.  A  duty  sadly  forgotten. 
"They  dwell  on  the  duty  of  self- 
denial,  but  they  exhibit  not  the  duty 
of  delight,"  says  Ruskin. 

This  verse  exhibits — 1.  The  rvill  of 
God.  Some  say  "  they  will  suffer  for 
it "  if  they  are  glad,  as  if  God  grudged 
happiness  to  His  creatures  and  took 
hard  compensation  for  their  enjoy- 
ments. They  forget  that  God's  nature 
is  a  joyful  nature — that  the  element  in 
which  He  lives  is  a  joyful  one,  and 
that  when  He  communicates  good  and 
bestows  a  new  nature  they  are  parts  of 
His  joy.  Showing  forth  praise  is  a 
work  and  a  witness  for  God  in  a  joyless 
world  and  a  thankless  race- 

"  A  sunshine  in  a  shady  place." 

2.  The  nature  of  true  religion.  See 
the  exquisite  sense  that  is  in  this  won- 
derful book,  the  Bible.  The  one  ex- 
treme is  you  must  live  an  ascetic, 
denying  yourself  everything  ;  the  other 
extreme  is,  you  must  live  like  an 
epicurean,  enjoying  exclusively  a 
monopoly  of  everything.  The  pre- 
scription of  the  Bible  is,  take  the  food 
that  God  sends  you,  thank  Him  for  it, 
rejoice  in  it. 


The  Sacred  use  of  Common  Gifts.— F^rs^s  12-15. 

Tiie  second  year's  tithe,  or  vegetable  tithe,  instead  of  being  taken  to  the 
sanctuary  as  in  other  years,  was  devoted  to  hospitality  and  charity  at  home  {cf. 
xiv.  28.)  At  "  the  end  of  tithing,"  a  solemn  declaration  was  made  before  God 
that  the  law  had  been  strictly  fulfilled,  and  nothing  reserved  for  personal  use. 

I.  Nothing  had  been  misappropriated.  In  many  ways  God's  gifts  are  mis- 
applied. ].  In  loaijs  of  undeanmss.  "I  have  not  eaten  thereof  in  my 
mourning,"  when  the  Israelite  would  be  unclean  (Lev.  xxi.  1  ;  Hos.  ix.  4). 
Sorrow  .should  not  be  associated  with  thanksgiving  and  joy  in  God.  The  bless- 
ings of  life  tend  not  to  degrade,  but  to  elevate  and  dignify.  2.  In  alienation 
from  sacred  purposes.  "  Neither  have  I  taken  away  aught  for  any  unclean  use  " 
(ver.  14).  For  any  common  use  different  from  that  appointed — gifts  have  a 
sacred  as  well  as  secular  use.  They  are  desecrated  if  spent  upon  ourselves  or 
in  sin.  They  are  God's  property  and  must  not  be  used  as  we  please.  He  lias 
claims  upon  us.  The  Levite,  the  widow,  and  the  fiitherless,  represent  His  claims. 
To  neglect  them  is  to  disobey  and  insult  Him.  3.  In  consecration  to  unlawjul 
practices.  "  Nor  given  aught  for  the  dead."  In  funeral  expenses  or  feasts  of 
316 


EOMILETIC  COMMENTARY:   DEUTERONOMY.  chap.  xxvi. 


mourning  ■which  were  often  urgent  and  unforseen.  Houses  of  mourning  or 
idolatrous  customs,  it  would  be  unlawful  to  sanction.  Our  gifts  are  abused  if 
diverted  from  hospitality  and  religion,  if  devoted  entirely  to  worldly  customs  or 
forbidden  uses. 

II.  Everything  had  been  duly  performed.  Nothing  had  been  withheld. 
"  I  have  hearkened  and  done  all  thou  hast  commanded."  If  disobedient,  this 
solemn  confession  was  a  lie — an  act  of  hypocrisy !  The  danger  of  the  Church 
to-day  is  not  from  outward  assailants,  but  from  unfaithfulness  and  inward  corrup- 
tion, from  false  vows  of  mere  professors  and  partial  consecration  of  real  believers. 
The  precepts  of  the  Gospel  and  the  spirit  of  the  Master  lay  a  tax  upon  the 
worldly  goods  and  personal  sympathies  of  the  wealthy  and  gifted.  If  from 
selfish  motives  we  keep  back  some  and  profess  to  have  devoted  all  to  God,  we 
act  the  part  of  Ananias.  Every  one  should  declare  the  supreme  worth  and 
manifest  the  inward  beauty  of  truthfulness.  "  Lying  lips  are  an  abomination 
to  the  Lord  ;  but  they  that  deal  truly  are  his  delight  !" 

III.  Everything  was  enjoyed  by  permitting  others  to  share  it.  "  I  have 
given  them  unto  the  Levite  and  unto  the  stranger,"  etc.  (ver.  13).  Dedicated 
things  were  devoted  to  glad  and  holy  feasting.  Do  good  to  all  men,  for  they 
are  God's  creatures.  But  the  necessitous  are  the  special  objects  of  God's  care, 
and  should  partake  of  our  beneficence.  "  God  hath  left  his  poor  saints  to 
receive  his  rents"  (Gurnall).  Alms  given  to  them  are  lent  to  God  (Pro v.  xix.  17) 
and  will  be  paid  back  with  interest  in  their  increase  and  enjoyment.  We  double 
our  joys  and  increase  our  own  store  when  others  share  them.  "  We  should 
remember  the  poor"  (Gal.  ii.  10). 

Prayer  and  Charity. —  Verses  13-15. 

The  tithes  were  to  be  presented,  a  declaration  made  that  they  had  not  been 
withheld,  and  then  an  earnest  prayer  offered  for  the  land  and  the  people  who 
dwelt  in  it  (ver.  15). 

I.  Prayer  and  charity  united  in  Christian  life.  We  have  the  aspect  man- 
wards  and  godwards.  Love  as  you  are  loved  ;  forgive  that  you  may  be  forgiven, 
bestow  that  you  may  receive  again.  Alms  and  prayers  spring  from  one  root 
and  are  bound  together  by  one  law.  Cornelius  "  was  a  devout  man,  gave  much 
alms  to  the  people,  and  prayed  to  God  always  "  (Acts  x.  3). 

II.  Charity  no  ground  for  boasting  in  prayer-  We  only  do  our  duty  that 
we  are  commanded  to  do,  when  we  help  the  destitute.  This  affords  no  ground 
for  pride  and  the  spirit  of  the  Pharisee — a  self-complacent  and  self-vaunting 
spirit.  Listead  of  numbering  fasts,  tithes  and  merits  ;  we  must  forsake  our  sins, 
love  God  and  our  neighbour  as  ourselves  (cf.  Luk  xviii.  11,  12).  "  These  ought 
ye  to  have  done  and  not  to  leave  the  other  undone." 

III.  Prayer  that  charity  may  be  constantly  practised.  We  cannot  give  to 
others  unless  blessed  ourselves.  Constant  prayer  secures  constant  supply. 
"  Ask  and  ye  shall  receive."  Prayer  begets  dependence,  fitness  to  receive,  and 
readiness  in  bestowing  our  blessings.  Our  liberality  should  ever  be  the  outcome 
of  our  gratitude  to  God.     "  Freely  ye  have  received,  freely  give." 

EOMILETIC   HINTS   AND    SUGGESTIONS. 

Vers.  13-15.  Devotion  and  daily  — should  prompt  to  self  examination 
life.     Integrity  in  daily  life  the  condi-      and  obedience. 

tion   of   acceptable    prayer.       Prayer  Ver.    15.     Prayer   and  patriotism. 

reminds  of  shortcomings  in  daily  life      The  prosperity  of  the  nation    {land) 

317 


CHAP.  xxvr.  HOMILETIC  COMMENTARY:   DEUTERONOMY. 


intimately  connected  with  the  moral         Reverence  in  prayer.      1.  For  God 

condition  of  the  people.      A   blessed  is  Holy.     Holiness  becomes  His  house, 

people,   a  blessed  land.      "  We  must  2.    For   without   His    cognizance    we 

learn  hence    to  be  publics-pirited   in  could  get  nothing.    3.    It  is  marvellous 

prayer,  and  to  wrestle  with  God  for  condescension  to  hear  at  all.     "  Took 

blessings  for  the  land  and  nation,  our  down     from     thy    holy     habitation." 

English  Israel,  and  for   the  universal  4.      All    that    He    bestows    is    from 

Church,  which  we  are  directed  to  re-  sovereign  mercy.     "  Which  thou  hast 

member  in  our  prayers,  as  the  Israel  given  us." 
of  God"  (Gal.  vi.  16). 

A  Memorable  Day. —  Verses  16-19. 

"  This  day  "  was  a  time  of  solemn  admonition,  of  wonderful  pledges  between 
God  and  His  people,  and  of  deep  spiritual  significance. 

I.  A  day  of  beneficent  deeds  (ver.  16).  Laws  had  been  revealed  for  worship 
and  life.  The  people  had  vowed  to  God  that  they  had  liberally  devoted  "  their 
hallowed  things  "  to  the  needy.  Distress  had  been  relieved,  hearts  had  been 
gladdened,  and  burdens  removed.  Giver  and  receiver  had  been  thankful,  and 
rejoiced  together  before  the  Lord. 

II.  A  day  of  solemn  dedication  to  God,  "  Thou  hast  avouched  the  Lord 
this  day  to  be  thy  God  "  (ver.  17).  Their  hearts  had  been  weaned  from  idolatry 
and  self.  God's  providence  had  brought  them  on  their  journey,  and  God's 
goodness  enriched  them  with  blessings.  Gratitude  bound  them  to  God,  and 
they  pledged  themselves  not  to  forget  nor  disobey  him.  Canaan  would  have 
been  a  dark  and  dreary  land  without  Him.  His  presence,  like  sunshine,  fills  all 
hidden  recesses  of  life,  and  makes  creation  glad. 

III.  A  day  of  distinguished  privileges  from  God,  God  accepts  His  people's 
pledge  generously,  espouses  them,  and  makes  new  discoveries  of  His  love. 
1.  In  material  jjre-eminence.  "  To  make  thee  high  above  all  nations." 
Eminence  and  honour  come  only  from  God.  "  Glory,  honour,  and  immortality  " 
are  reserved  in  heaven  for  well-doing  (Rom.  ii.  7).  2.  In  spiritual  adoption. 
He  chose  them  to  be  His  own  special  and  "peculiar  people"  (verse  18).  They 
were  elevated  in  position  and  moral  condition — brought  near  to  God  by 
obedience.  Christians  have  a  special  place  in  God's  regards  on  earth.  In 
heaven  the  relation  will  be  complete.  3.  In  moral  purity.  "  That  thou 
mayest  be  an  holy  people  "  (verse  19).  This  was  the  end  of  their  obedience 
and  exaltation.  They  were  chosen  to  be  holy  (Eph.  i.  4).  Moral  purity  is  the 
highest  honour.  Worldly  greatness  will  never  satisfy  the  cravings  of  the  heart. 
Holiness  is  the  admiration  of  friends,  a  terror  to  enemies,  and  the  end  of  life. 
"  All  the  people  of  the  earth  shall  see  that  thou  art  called  by  the  name  of  the 
Lord  ;  and  they  shall  be  afraid  of  thee." 

HOMILETIC  BINTS  AND  SUGGESTIONS. 

Vers.  16-18.     Ready  obedience  and  willingly  and  publicly  avowed  God  to 

great  reward.     1.  17ie  law  of  God  re-  be  their  God.     They  were  to  do,  not 

vealed.     Divine   in   origin,   wonderful  to  dispute  the  commands.     It  is  not 

in    history,   authoritative    in    claims,  enough  to  read  and  understand  them. 

These  injunctions  are  not  devices  of  They  must  be  sincerely,  faithfully  and 

men,  but  commandments  of  God.     2.  universally  kept.     Not  as  the  result 

The  voluntary  obedience  to  law.    They  of  human  energy,  but  of  Divine  in- 
318 


HOMILETIC  COMMENTARY:    DEUTERONOMY. 


CHAP.  XXVI» 


fluence  (Ezek.  xxxvi.  27).  3.  The 
expression  of  Divine  pleasure  at  this 
voluntary  obedience.  Jehovah  recipro- 
cates the  feeling,  "  The  Lord  hath 
avouched  thee."  Natural  and  super- 
natural blessings  are  pledged  in  variety. 
Loyal  obedience  secures  present  favour, 
and  will  gain  future  honour  and  re- 
nown. "  If  ye  will  obey  my  voice 
indeed,  and  keep  my  covenant,  then 
ye  shall  be  a  peculiar  treasure  unto 
me  above  all  people." 

Ver.  19.  High  above  all  nations. 
It  is  written,  righteousness  exalteth  a 
nation,  but  sin  is  a  reproach  to  any 
people  (Prov.  xiv.  34).  While  Israel 
regarded  God's  word,  and  kept  His 
testimonies,  they  were  the  greatest  and 
most  respectable  of  all  nations  ;  but 
when  they  forsook  God  and  His  law, 
they  became  the  most  contemptible. 


0  Britain  !  even  more  highly  favoured 
than  ancient  Israel,  learn  wisdom  by 
what  they  have  suffered.  It  is  not 
thy  fleets,  or  thine  armies,  howsoever 
excellent  and  well  appointed,  that 
can  ultimately  exalt  and  secure  thy 
permanence  among  nations.  It  is 
righteousness  alone.  Become  irreli- 
gious, neglect  God's  ordinances,  pro- 
fane His  sabbath,  despise  His  word, 
persecute  His  followers,  and  thou  art 
lost. — A.  Clarke. 

Vers.  17-19.  Covenanting  with  God. 
I.  Our  covenant  engagements.  1.  To 
accept  God  as  our  God.  2.  To  act 
towards  Him  as  becomes  us  in  that 
relation.  II.  Our  covenant  advantages. 

1.  God  will  own  us   as   His  people. 

2.  Bestow  on  us  blessings  worthy  of 
that  relation  :  holiness,  honour,  and 
happiness. — C.  Simeon,  31. A. 


ILLUSTRATIONS    TO     CHAPTER    XXVI. 


Vers.  2-4.  First.  This  is  the  rule 
of  sacrifice — a  costly  precept  to  the 
worldling  and  the  formalist.  But  to 
the  servant  of  God,  it  is  a  privilege  to 
lay  aside  a  portion  with  the  sacred 
stamp,  "  This  is  for  God."  This  sacred 
devotedness  is  the  true  road  to  riches 
(Prov.  xi.  24).  God  challenges  us  to 
"prove  him  now  herewith,"  if  the 
abundant  harvest,  and  the  overflowing 
vintage  shall  not  put  unbelief  and 
covetousness  to  shame  (Neh.  iii.  10  ; 
2  Chron.  xxxi.  5-10). — C.  Bridges. 

Ver.  5.  Few.  Athens  and  Rome, 
Babylon  and  Persia,  as  well  as  England 
and  France,  rose  by  slow  degrees  to 
their  unrivalled  eminence.  Whereas, 
the  Hums  and  Vandals  flashed  in  their 
terrible  greatness  for  a  few  years,  and 
passed  unto  oblivion  as  mysteriously 
as  they  rose  into  power. — Dr.  Breiver. 

Vers.  6-9.  Our  affliction.  Suppose, 
Christian,  that  the  furnace  was  seven 
times  hotter,  it  is  but  to  make  you 
seven  times  better  ;  fiery  trials  make 
golden  Christians  (Dyer).  "  God's 
children,"  says  an  old  author,  "  are 
most  triumphant  when  most  tempted ; 


most  glorious  when  most  afflicted ; 
most  in  favour  with  God  when  least  in 
man's  esteem.  As  their  conflicts,  so 
their  conquests  ;  as  their  tribulations, 
so  their  triumphs  " — 

The  good  are  better  made  by  ill, 
As  odoura  crushed  are  sweeter  still. 

Rogers. 

Vers.  10,  11.  Rejoice.  Who  par- 
takes in  another's  joy  is  a  more  humane 
character  than  he  who  partakes  in  his 
grief — Lavater. 

All  who  joy  would  win 
Must  share  it — happiness  was  born  a  twin. — 

Byron, 

Vers  12-14.  Done  all.  People  in 
general  have  no  notion  of  mixing  reli- 
gion with  common  life  —  with  their 
pleasures,  with  their  meals,  with  all 
their  thoughts.  Hence  it  is  they  think 
that  their  iVlaker  is  an  enemy  to  happi- 
ness, and  that  religion  is  fit  for  the 
closet  only. — Mayow. 

Ver.  15.  Look  down.  Prayer  and 
thanksgiving  are  like  the  double  motion 
of  the  lungs — the  air  that  is  sucked  in 
by  prayer  is  breathed  forth  again  by 
thanksgiving. — Godivin. 

319 


CHAP.  XXVI,  HOMILETIC  COMMENTARY:  DEUTERONOMY. 


Vers.    16-19.      Above  all.     Do  not  {J.  E.  Rosoman).     In  the  estimate  of 

forget   that  greatness   before   men   is  hononr  lie  should  learn  to  value  the 

sometimes  littleness  before   God,  and  gifts  of  nature  above  those  of  fortune  ; 

that  every  man  wiio  lives  only  to  love  to  esteem  in  our  ancestors  the  qualities 

God  and  to  do  good  to  his  fellows  is  in  that   best    promote  the    interests    of 

the  sight  of  his  Maker  truly  great.     It  society,  and  to  pronounce  the  descen- 

is  honour  and  blessedness  the  greatest  dant  of  a  king  less  truly  noble  than  the 

to  belong  to  the  army  of  Jesus  Christ  offspring  of  a   man   of  genius   whose 

—to  be  holy,  loving  and  faithful,  a  writings  will  instruct   or  delight  the 

witness  for  God,  an  instructor  in  His  latest  posterity. — Gibbon. 
House,    a   benefactor   among   men. — 


CHAPTER  XXVII. 


Critical  Notes. — Connect  this  chapter  with  verse  16  of  preceding  one,  where  Moses  con- 
cludes discourse  on  plains  of  Moab.  Here  he  dwells  on  sanctions  of  the  law  and  sets  forth  in 
striking  detail  the  blessings  of  obedience  and  curses  of  disobedience. 

1-4.  On  the  day  of  entrance  into  the  land,  stones  must  be  erected  and  the  law  written  on 
them.  Elders,  rulers,  and  representatives  of  tribes,  prominent,  because  they  would  require  what 
was  due  after  death  of  Moses.  Great  stones  fulfilled  (Josh.  viii.  30-32).  Plaisier.  Daubed  with 
paint  or  white  cement  to  make  conspicuous.  Writing  not  to  be  cut  into  stone  and  then  covered 
with  slime.  All  icords,  not  the  Decalogue,  nor  the  blessings  and  curses  following,  nor  the  Book  of 
Deuteronomy,  but  all  laws  revealed  from  God  by  Moses,  not  historical,  didactic  and  non-legislative 
matter  in  Pentateuch,  but  simply  its  legal  enactments  (c/.  Speak.  Com.).  Ebal,  the  place  specified 
for  stones  (chap.  xi.  29).     Now  Mad-el-daen. 

4-8.  More  details.  Altar.  None  used  in  ordinary  cases  except  brazen  one  at  door  of  taber- 
nacle, but  on  this  occasion  they  were  to  renew  the  covenant  and  offer  sacrifices.  Stones,  not 
covered  with  slime,  but  unhewn,  according  to  Ex.  xx.  2.5.  Offer  burnt  offerings  and  peace 
offerings,  symbolic  of  entire  dedication  and  enjoyment  of  Divine  grace. 

8.    Plainly.    To  read  easily. 

9. 10.  Heed.  An  appeal  for  attention.  When  the  covenant  was  renewed  and  law  set  up  in 
Canaan,  Israel  bound  themselves  to  hearken  aud  keep  the  commandments. 

11-26.  Form  and  manner  of  the  solemn  blessing  and  cursing.  Tribes  appointed  to  stand  on 
Gerizim  sprang  from  two  wives  of  Jacob,  Leah,  and  Rachel.  All  the  four  tribes  located  on  Ebal, 
from  handmaids  Zilpah  and  Bilhah — Reuben  is  added,  probably  because  he  lost  his  primogeniture 
^Gen.  xlix.  4)  ;  and  Zebulum,  because  youngest  son  of  Leah  (Sj^cak.  Com.). 

14.  .i^evites.  Only  to  speak  aloud,  i.e.,  to  pronoiince  the  different  formularies  of  blessing  and 
cursing.  In  pronouncing  benedictions  they  turned  towards  the  multidude  on  Gerizim,  from 
whom  rolled  back  the  Amett;  in  turning  to  Ebal,  in  distinct  and  solemn  tone  they  received  back 
the  same  impressive  Amen  in  ratification  of  each  blessing  and  curse. 

16-26.  Twelve  curses  against  transgressions  of  the  covenant.  The  first  eleven  directed 
against  special  sin.s,  selected  by  way  of  example  ;  tlie  last  comprehensively  sums  up  in  general 
terms  and  condemns  all  and  every  offence  against  God's  law. — (Speak.  Com.) 

15.  Image,  (r/.  4,  16  ;  Ex.  xx.  4  ;  Lev.  xxvi.  1.)  <Sfc?"f<  jj/ace  set  apart  as  a  shrine.  This 
covers  private  as  well  as  public  image  worship. 

16-    Light.     Disregards,  or  liglitly  esteems  parents  (Ex.  xxi.  17  ;  Lev.  xix.  3). 

17.  Landmark,    {cf.  Deut  xix.  14.) 

18.  Blind.  I^ack  of  consideration  for  suffering  (Lev.  xix.  14).  Perverteth,  taketh  advantage 
of  desolation  (Ex.  xxii.  21  ;  Mai.  lii.  5  ;  Ps.  Ixviii.  5). 

20-23.  (r/.  Lev.  X viii.  23  ;  xx.  15.)  Heinous  sins  springing  from  unlawful  passions,  destructive 
of  bodily  vigour  and  family  bliss. 

24.    Secretly.    To  kill  him  (Gen.  i.x.  5). 

2'^.    F.eward.     {cf.  Ex.  xxiii.  7,  8.)     For  this  section  cf.  Josh.  viii.  30-35. 
320 


HOMILETIC  COMMENTARY :    DEUTERONOMY.        chap,  xxvir. 


The  Memorial  Pillars. —  Verses  1,  4,  9  and  10. 

Instructions  are  given  for  setting  up  pillars  or  stones,  on  which  the  law  must 
be  written.  This  was  a  common  mode  of  publishing  edicts  or  laws  in  ancient 
times.    The  design  of  these  pillars  is  significant.    They  assert : 

I.  The  principle  on  which  the  Land  was  held.  "  On  the  day,"  when  they  had 
crossed  Jordan,  they  must  halt,  erect  great  stones  and  remember  their  title  deeds. 
The  entering  into  the  land,  its  conquest  and  permanent  possession  depended  upon 
certain  conditions.  1.  2 hey  took  possession  through  God's  covenant.  That  day 
they  had  become  the  people  of  God.  He  was  about  to  give  them  the  land  which 
he  had  promised.  2.  They  could  keep  possession  only  through  obedience  to  that 
covenant.  "  Thou  shalt  therefore  obey  the  voice  of  the  Lord  "  (ver.  10).  The 
law  is  set  up,  the  covenant  solemnly  renewed,  and  the  national  policy  fixed. 
All  progress  and  prosperity  depend  upon  God.  Obedience  to  him  will  give 
access  to  the  land  with  its  beauties  and  products,  access  to  possession  and  glad- 
ness. Hearkening  unto  his  voice  we  succeed  in  all  enterprises  and  positions. 
Never  forget  the  terms  on  which  you  enter  in.  Everything  is  given  in  mercy 
and  only  kept  by  obedience — "  That  thou  mayest  go  into  the  land." 

II.  The  Perpetuity  of  the  Divine  Law.  "  Write  all  the  words  of  this  law." 
The  law  was  unchangeable,  adapted  to  Israel  in  the  wilderness  and  in  Canaan, 
to  every  nation  and  every  age.  We  are  apt  to  forget  it.  New  conditions  of 
life  efface  it  from  our  minds.  It  must,  therefore,  be  preserved  and  perpetuated 
— written  not  on  pillars  and  parchments,  but  in  the  heart  and  life.  "  Written 
not  with  ink,  but  with  the  spirit  of  the  living  God  ;  not  in  tables  of  stone,  but 
in  fleshy  tables  of  the  heart." 

III.  The  obligation  to  keep  this  Divine  Law.  It  must  ever  be  prominent 
and  lifted  up  before  us.  The  covenant  must  not  simply  be  ratified  but  kept. 
1.  litis  is  pressed  with  authority — "  I  command  you."  Not  the  mere  act  of 
Moses  and  the  elders,  but  the  expression  of  God.  2.  l^his  is  pressed  with 
earnestness.  "  Take  heed  and  hearken,  0  Israel  "  (ver.  9.)  Moses,  the  leader, 
is  earnest.  The  priests  and  Levites  are  earnest.  Feeling  the  obligation  our- 
selves, we  must  be  urgent  in  pressing  others.  Delight  in  God's  law  and 
passionate  concern  for  others  should  ever  characterise  ministers  and  leaders. 
The  very  name  and  calling  impose  responsibility  upon  God's  Israel.  The  Lord 
hath  avouched  thee  to  be  his  peculiar  people  and  that  thou  shouldest  keep  all 
his  commandments  (ch.  xxvi.  18  :  Ex.  xix.  5.) 

The  Stone  Altar. —  Verses  5-7. 

An  altar  was  set  up,  besides  monumental  stones.  No  tool  must  be  used  in  its 
preparation.  Burnt  offerings  and  peace  offerings  were  to  be  offered  as  in  the 
covenant  of  Sinai,  and  a  festive  entertainment  was  to  follow.  Notice  the 
erection  and  design  of  this  altar. 

I.  The  erection  of  the  Altar.  Patriarchs  erected  an  altar  to  express  gratitude 
to  God  and  confess  dependence  upon  Him.  1.  The  circumstances.  As  soon 
as  they  entered  into  Canaan,  the  stones  and  altar  must  be  fixed  up.  Many 
would  counsel  delay.  They  were  in  a  strange  place,  surrounded  by  enemies, 
and  must  prepare  for  defence.  God  is  our  best  defence.  In  every  new  situation, 
enterprise,  and  possession  God  must  be  first.  Acknowledge  Him,  and  He  will 
direct  thy  steps.  2.  The  material.  In  rough  material,  without  the  touch  of  an 
iron  tool  (ver.  5).     Perhaps  to  indicate  that  God  requires  no  help  from  man^^in 

X  321 


CHAP,  xxvir.  HOMILETIC  COMMENTARY :   DEUTERONOMY. 


making  atonement  for  sin,  no  art  and  co-operation  in  setting  forth  his  claims* 
Decorations  in  worship  pre-occupy  the  mind,  and  may  lead  to  idolatry.  At  any 
rate,  natnre  is  God's  work,  pure  and  holy.  Man,  by  contact,  may  pollute  it ; 
hence  the  altar  for  expiation  of  sin  must  be  free  from  taint  and  human 
corruption.  "  Thou  shalt  not  build  it  of  hewn  stone  ;  for  if  thou  lift  up  thy 
tool  upon  it,  thou  hast  polluted  it "  (Ex.  xx.  25). 

II.  The  design  of  the  Altar.  Burnt  offerings  were  expiatory,  signs  of  dedica- 
tion of  life  and  labours.  Peace  offerings  were  expressions  of  gratitude  for 
benefits  received,  tokens  of  reconciliation  with  God.  Both  were  offered  to  mark 
(1)  Israel's  gratitude  for  blessings  of  covenant  relation  ;  (2)  Israel's  determina- 
tion to  consecrate  themselves  wholly  to  God's  service  {cf.  Ex.  xxiv.  5).  In  the 
sacrificial  meal  they  entered  into  blessings  of  divine  grace  and  enjoyed  rital 
communion  with  God.  Thus  were  they  divinely  taught  and  solemnly  pledged 
by  this  public  ceremony  to  carry  out  their  sacred  obligations.  Sin  must  be 
expiated  by  sacrifice  before  we  can  have  access  to  God.  But  God  has  made 
provision.  In  faith  and  obedience  "  thou  shalt  eat,  and  shalt  rejoice  before  the 
Lord  thy  God." 

The  Stones  and  the  Altar. —  Verse!i2-1. 

There  is  an  intimate  relation  between  the  two,  symbolic  of  spiritual  truth — 

I.  The  stones  represent  the  demands  of  law.  Stern  and  exalted,  requiring 
perfect  and  constant  obedience.  Plain  and  adapted  to  man  in  its  revelation — 
testifying  against  all  disobedience.  Law  must  exist — can  never  be  abolished 
nor  give  life.     It  brings  curse  and  condemnation. 

II.  Altar  represents  atonement  for  violations  of  law.  Law  has  been  satisfied 
in  its  demands.  God  has  made  provision  for  access,  pardon,  and  peace.  Without 
sacrifice  there  is  no  remission  of  sin.  Law  stands  erect  and  unyielding  as  the 
pillars  of  stone.  The  altar  indicates  propitiation  and  grace.  We  are  set  free, 
redeemed  from  the  curse  of  the  law,  that  we  may  honour  God  in  obeying  it. 
By  the  stones  God  speaks  to  us  ;  on  the  altar  u-e  sacrifice  and  speak  to  Him. 
Thus  communion  is  real,  vital,  and  complete. 

HOMILETIC   HINTS  AND   SUGGESTIONS. 

Vers.    2,  3,  8.     In  these  verses  it  abridgment  of  the  book  of  Deuteronomy 

appears  that  Israel  set  up  a  monument  or  the  blessings  and  curses  here  set 

on  which  tiiey  must  write  "the  words  down  {cf.  Josh.  viii.  34). —  Wilson. 
of  this  law."     1.  The  monument  itself 

must  be  very  mean ;  only  rough  un-  Ver.  6.  A  Itar.  This  atonement  is  in- 
hewn  stones  covered  over  ;  not  with  troduced  in  the  very  midst  of  the  moral 
polished  marble  or  alabaster,  nor  brass  law,  that  the  people  of  Israel  mightbe 
tables,  but  with  common  plaster.  The  pointed  forward  to  that  great  provision 
word  of  God  needs  not  to  be  set  off  through  which  the  breaches  of  that 
by  the  art  of  man,  nor  embellished  law  might  be  forgiven,  and  in  which 
with  "  enticing  words  of  man's  wisdom"  strength  might  be  found  for  obedience 
(1  Cor.  ii.  4  ;  Col.  ii.  4).  2.  The  in-  {Cumming).  At  all  events,  the  stony 
scription  iras  to  be  very  great.  "  All  pile  was  so  large  as  to  contain  all  the 
the  words  of  this  law."  Some  say  the  conditions  of  the  covenant,  so  elevated 
ten  commandments,  others  the  five  as  to  be  visible  to  the  whole  congre- 
books  of  Moses,  but  probably  only  an  gatiou  of  Israel ;  and  the  religious 
3£2 


HOMILETIO  COMMENTARY :    DEUTERONOMY.        chap,  xxvii. 

ceremonial  performed  around  it  on  the  Lord.     There  were  thus  the  law  which 

occasion  was  solemn  and  impressive —  condemned  and  the  typical  expiation 

consisting,  first,    of    the    elementary  — the  two  great  principles  of  revealed 

worship  needed  for  sinful  men  ;  and,  religion    (Jamiesou).      Very   ^^/a//?/?/, 

secondly,    of   the   peace   offerings,    or  ver.  8.     Not  very  finely  to  be  admired 

lively  social  feasts  that  were  suited  to  by  the  curious,  but  very  plainly  that 

the  happy  people  whose  God  was  the  lie  who  runs  may  read. — Mt.  Henry. 

Blessing  and  Cursing. —  Verses  11-14. 

The  curses  only  given,  and  not  the  blessings.  For  as  many  as  were  under 
the  law,  were  under  the  curse.  It  was  reserved  for  Christ  to  bless,  to  do  what 
the  law  could  not  do. 

I.  The  special  places.  Gerizim  was  one  pulpit  and  Ebal  another.  Their 
isolated  position  made  them  naturally  suitable  for  the  occasion,  {cf.  Stanley, 
Sinai  and  Palestine.)  But  their  moral  import  is  significant.  One  may  suggest 
bondage,  another  freedom.  Both  set  forth  what  nature  may  become,  a  blessing 
or  a  curse,  according  to  its  use.  Creation  is  in  sympathy  v/ith  man,  responds 
to  his  moral  condition,  and  is  wasted  or  blessed  by  his  moral  conduct.  "  Things 
take  the  signature  of  thought." 

II.  The  appointed  agencies.  On  the  sides  of  the  mountains  the  tribes  were 
drawn  up,  six  on  one,  and  six  on  the  other  side.  The  priests  pronounced,  in 
loud  tones,  blessings  and  curses.  On  Gerizim  were  stationed  descendants  of 
Eachel  and  Leah.  On  Ebal  the  posterity  of  the  two  secondary  wives  of  Jacob, 
Zilpah  and  Bilah,  with  those  of  Rueben,  who  had  lost  his  primogeniture — the 
children  of  the  bondwoman  and  the  children  of  the  free.  (Gal.  4,  23.)  The 
moral  of  the  mountains  is  legible  enough.  Men,  according  to  training,  history 
and  position,  have  power  to  do  good  or  evil.  Their  ascent  on  the  mount  of 
wealth,  learning  and  success,  will  be  a  source  of  blessing  or  curse  to  those 
below  them.     "I  will  bless  thee,  and  thou  shalt  be  a  blessing."     (Gen.  xii.  2.) 

Curses  and  Responses. —  Verses  25,  26. 

Previous  laws  had  prohibited  these  things,  but  now  God  openly  declares  a 
curse  upon  offenders. 

I.  The  curses  pronounced  against  transgressors-  Twelve  in  number  answering 
to  the  twelve  tribes  of  Israel.  The  first,  against  those  who  make  graven  or  molten 
images  of  Jehovah,  and  set  them  up  in  secret,  that  is  to  say,  against  secret 
breaches  of  the  second  commandment  (Ex.  xx.  4)  ;  tiie  second,  against  contempt 
of,  or  want  of  reverence  towards  parents  (Ex.  xxi.  17)  ;  the  third  against 
removing  boundaries  (chap.  xix.  14)  ;  tiie  fourth,  against  leading  the  blind  astray 
(Lev.  xix.  14)  ;  t\\Q  fifth,  against  perverting  the  right  of  orphans  and  widows 
(chap.  xxiv.  17) ;  the  sixth,  against  incest  with  a  mother  (chap,  xxiii.  1  ; 
Lev.  xviii.  8)  ;  the  seventh,  against  unnatural  vices  (Lev.  xviii.  23)  ;  the  eighth 
and  ninth,  against  incest  with  a  sister  or  mother-in-law  (Lev.  xviii.  9,  17)  ;  the 
tenth,  against  secret  murder  (Ex.  xx.  13  ;  Num.  xxxv.  16)  ;  Wxq  eleventh,  against 
judicial  murder  (Ex.  xxiii.  7,  8)  ;  the  twelfth,  against  the  man  who  does  not  set 
up  the  words  of  the  law  to  do  them,  who  does  not  make  it  the  model  and 
standard  of  life  and  CDuduct.  This  last  curse  applied  to  every  breach  of  law 
and  proves  that  the  different  sins  mentioned  were  selected  by  way  of  example 
and  were  mostly  such  as  could  be  easily  concealed  from  judicial  authorities. 

323 


CHAP.  XXVII. 


nOMILETIC  COMMENTARY:  DEUTERONOMY. 


The  office  of  the  law  is  sliown  in  this  last  utterance,  the  summincj  up  of  all  the 
rest,  to  have  been  pre-eminently  to  proclaim  condemnation.  Every  conscious 
act  of  transgression  subjects  the  sinner  to  the  curse  of  God,  for  which  none  but 
He  who  has  become  a  curse  for  us  can  possibly  deliver  us  (Gal.  iii.  10-13). — 
Keil. 

II.  The  curses  publicly  ratified  by  the  people.    It  is  easy  to  understand  amen 

to  blessings,  but  how  could  the  people  say  it  to  curses  ?  They  felt  and  acknow- 
ledged the  equity  of  them.  The  response  was  not  a  mere  profession  of  faith  in 
the  truth  of  the  curses,  but  an  open  declaration  that  they  were  just,  true  and 
certain.  Their  amen  was  the  expression  of  deep  conviction,  the  approval  of  law 
which  brands  sin  with  a  curse.  1.  Scripture  says  amen.  2.  Conscience  says 
amen.  3.  T/ie  nniverse  of  God  says  amen.  "  The  righteous  Lord  loveth 
righteousness."     "Just  and  true  are  thy  ways." 

HOMILETIC  HINTS  AND  SUGGESTIONS. 


Vers.  11-15.  A  Wonderful  Scene. 
1.  The  locality.  Describe  the  valley 
between  Ebal  and  Gerizim  {cf.  Tristam 
Ld.  of  Is.  Bonar  and  Stanley).  2.  The 
Actors,  Priests,  tribes  and  people  dis- 
tinctly, loudly  and  solemnly  reciting 
their  parts.  3.  The  audience.  Their 
position,  sat  on  sides  of  the  mountains; 
attention,  waiting  in  awful  silence  for 
the  utterance.  "Take  heed"  (ver.  9); 
response,  "  Amen."  What  a  grand 
assembly  !  What  a  solemn  purpose 
and  how  serious  the  consequences  ! 


"  All  the  world's  a  stage. 
And  all  the  men  and  women  merely 

players 
They  have  their  exits  and  their  en- 
trances, etc. 

Shahsj.care. 


Secret  Sins. — Most  of  the  sins  were 
secret,  but  are  brought  to  light  by  the 
Omniscient  Judge,  and  receive  their 
iust  desert.  1.  Men  outwardly  moral 
may  be  addicted  to  secret  sins.  2.  God 
will  discover  these  sins,  pronounce  sen- 
tence, execute  judgment  upon  them. 
"  For  His  eyes  are  upon  the  ways  of 
man,  and  He  seeth  all  his  goings. 
There  is  no  darkness,  nor  shadow  of 


darkness,  where  the  workers  of  iniquity 
may  hide  themselves." 

Ver.  15.  Amen.  A  little  icoi'cl  of 
big  meaning.  1.  An  acknowledgment 
of  the  supremacy  of  moral  law.  This 
law  is  a  real  force,  above  all  conting- 
ency and  human  control.  Right  and 
wrong  are  eternal  verities,  written  in 
the  nature  of  things,  and  can  never  be 
altered.  Amen,  "  so  be  it."  2.  A  con- 
fession of  justice  in  the  administration 
of  His  law.  God  is  absolutely  supreme, 
a  law  to  himself.  Right  is  not  inde- 
pendant  of  his  will,  cannot  be  accom- 
plished without  his  providence,  what 
he  wills  must  be  done,  because  right. 
Dr.  Payson  once  asked  if  he  saw  any 
special  reasons  for  some  particular 
event,  replied,  "  No  !  but  I  am  as  well 
satisfied  as  if  I  could  see  a  thousand. 
God's  will  is  the  very  perfection  of 
reason."  "Amen,  so  be  it."  3.  A 
submission  to  the  decisions  of  this  law. 
These  decisions  may  be  opposed  to  our 
wishes  and  anticipations,  but  there  is 
no  injustice  in  the  government  of  the 
world.  "  Amen,  so  be  it,"  "  Shall 
even  he  that  hateth  right  govern,  and 
wilt  thou  condemn  him  that  is  most 
just?"  (Job.  xxxiv.  17.) 


Idolatry,  or  Sins  against  the  Second  Commandment. —  Verse  15 

This  command  against  image  worship  in  public  or  private,  sets  forth  :— 
1.  The  Spirituality  of  the  Divine  Nature- 


Jehovah  in  a  material  form. 
324 


The  words  forbid   any  image  o^ 
Other   nations   had  images,  regarded  them    with 


HOMILETIC  COMMENTARY:   DEUTERONOMY.  chap,  xxvii. 


superstitious  veneration,  and  were  influenced  by  seductive  practice.  But  God 
■will  have  no  likeness  of  him,  no  representation,  to  becloud  his  spiritual  essence 
or  rank  him  with  forms  of  matter.  Images  lower  the  conception  of  Deity,  tend 
to  make  him  the  product  of  human  thought  and  ingenuity,  and  degrade  the 
worshippers.  "  God  is  a  spirit  "  entirely  separate  from  matter.  "  To  whom, 
then,  will  ye  liken  God,  or  what  likeness  will  ye  compare  to  him  ?  "  (Is.  xl.  18). 

II.  The  Spirituality  of  Divine  Worship.  We  are  forbidden  to  worship  God 
by  graven  images.  1.  In  material  forms.  This  was  prohibited  in  Rome  by 
Numa,  a  Pagan  prince,  yet  allowed  by  the  Pope,  a  Christian  bishop  !  Devotion 
to  God  must  not  be  excited,  directed  and  helped  by  pictures  and  crucifixes — 
symbols  which  are  liable  to  take  the  place  of  truth  symbolised  and  lead  to 
sensual  worship.  "  Turn  ye  not  unto  idols,  nor  make  to  yourselves  molten 
gods."  2.  In  fanciful  forms.  Worship  is  often  will-worship  (Col.  ii.  23).  We 
fancy  a  God,  cut  and  carve  one  like  ourselves  in  our  evil  imaginations.  Our 
worship  is  governed  by  the  power  of  imagination,  not  the  power  of  faith. 
"  We  are  the  offspring  of  God,"  our  life  is  the  breath  of  the  highest  life,  and 
our  moral  nature  makes  us  kin  with  Him.  "  We  ought  not  to  think  that  the 
godhead  is  like  unto  gold,  or  silver,  or  stone,  graven  by  art  and  man's  device  " 
(Acts  xvii.  29). 

Filial  Dishonour. —  Verse  16. 

This  sin  is  against  the  fifth  commandment.  Obedience  to  God  first,  then 
respect  for  parental  authority,  which  represents  God. 

I.  What  these  words  imply.  First,  lack  of  true  affection.  Then  irreverence, 
disobedience,  and  defiance.  If  there  be  no  love,  no  right  feeling,  children  will 
soon  dishonour  and  reproach  their  parents.  It  is  more  than  uncharitable,  uncivil 
or  unjust,  to  withhold  from  them  what  is  due.  "In  thee  have  they  set  light 
by  father  and  mother."  The  instincts  of  nature,  the  demands  of  conscience, 
and  the  word  of  God,  require  honour  to  father  and  mother. 

II.  What  these  words  require.  Gratitude  for  existence,  sustenance,  and 
education.  Love,  trust,  and  filial  fear.  Submission  to  rebuke,  instruction,  and 
correction.  Endeavouring  to  be  comfort  and  support  in  time  of  need.  Never 
to  despise  and  mock  our  parents.  "  He  that  curseth  father  and  mother,  let  him 
die  the  death."  The  poet  Cowper  expressed  true  feeling  when  presented  by  his 
cousin  with  a  portrait  of  his  mother,  "  I  had  rather  possess  that  picture  than 
the  richest  jewel  in  the  British  crown  ;  for  I  loved  her  with  an  affectiou  that 
her  death,  fifty-two  years  since,  has  not  in  the  least  abated." 

Men  of  Injustice. —  Verses  17-19. 

Three  forms  of  cruelty  and  injustice  are  here  given — 

I.  An  unjust  neighbour  (verse  17).  Removal  of  landmarks  a  secret  way  of 
injuring  a  neighbour  and  breaking  the  law  of  love — disregard  to  his  will  and 
property.  An  act  springing  from  selfishness,  pride,  a  spirit  of  oppression  and 
covetousness.  Disregarding  the  authority,  and  confusing  the  heritage  God  gave 
to  families.  An  old  form  of  dishonesty,  robbing  your  neighbour  to  increase 
your  own  lands  ;  tempting  flocks  and  herds  out  of  other  folds  into  your  own. 
"  Remove  not  the  ancient  landmark  which  thy  fathers  have  set"  (Prov.  xxii.  28). 

II.  An  unjust  counsellor  (verse  18).  It  is  specially  cruel  to  impose  upon 
the  ignorant  and  defenceless — to  misdirect  the  blind  or  cause  them  to  stumble 

325 


CHAP.  XXVII. 


HOMILETIC  COM  MEN  TAR  Y :  DEUTERONOM  Y . 


by  treachery,  deceit,  and  wrong  advice.  To  help  the  deaf  and  blind  has  always 
been  considered  an  act  of  benevolence.  Job  "was  eyes  to  the  blind"  (xxix.  15). 
Tenderness  is  enjoined  by  the  apostle — "  That  no  man  put  a  stumbling  block, 
or  occasion  to  fall  in  his  brother's  way"  (Rom.  xiv.  13).  The  deaf  and  blind 
may  be  unable  to  detect  the  offender  and  bring  him  to  an  earthly  tribunal,  but 
God  hears  when  the  human  ear  is  deaf,  and  sees  when  the  human  eye  is  dark. 
"  Cursed  be  he  that  maketh  the  blind  to  wander." 

III.  An  unjust  judge.  Widows  and  orphans  have  lost  protectors.  No 
advantage  should  be  taken  of  tlieir  poor  and  helpless  condition.  Justice  should 
be  done  to  the  stranger,  ignorant  of  our  laws  and  customs — to  the  widow,  too 
poor  and  weak  to  secure  legal  advice.  Judgment  must  never  be  perverted  by 
bribes  to  judges,  by  sophistry  of  advocates,  and  by  evidence  false  and 
maufactured.  "A  father  of  the  fatherless,  and  a  judge  of  the  widows,  is  God 
in  His  holy  habitation"  (Ps.  Ixviii.  5). 


HOMILETIO  HINTS  AND  SUGGESTIONS. 


Ver.  15.  Images.  1.  Men  eject 
God  from  heart  and  mind.  2. 
Make,  set  up,  worship  and  keep 
rivals  or  antagonists.  3.  This  com- 
mand, forbidding  all  fiilse  gods, 
would  bring  man  into  right  attitude 
with  God.  Craftsman.  A  profession 
sinful,  degrading  and  dangerous. 

Ver.  16.  Setteth  light.  Notice  the 
close  relation  between  reverence  to 
God  and  reverence  to  parents. 
Cursing  a  parent  was  punished  as 
blasphemy  against  God  (Lev.  xx.  9). 
Unnatural  desjyisers  of  parents  in 
many  ways  ;  resistance  to  authority 
— contempt  of  reproof,  denying  obliga- 
tion— needless  exposure  to  sin.  Every 
village  bears  testimony  to  this'  crying 
sin.  Solon  asked  why  he  made  no  law 
against  parricides,  replied  that  he  could 
not  conceive  of  anyone  so  impious  and 
cruel.  God  knows  man  better.  The 
heart  is  capable  of  wickedness  beyond 
the  imagination  of  the  heathen  sage. 
Cursed.  Absalom  self-willed  and  re- 
bellious against  his  father,  made  a 
reproach  before  the  people  (2  Sam. 
xviii.  9-17).     Confessions  on  scaJBTold 


that  the  first  step  was  contempt  of 
parental  authority  and  restraint.  If 
not  literal  fulfilment,  often  retributive 
judgment  late,  but  certain,  in  dis- 
appointed hope,  poignant  anguish 
and  corrections  from  their  own  sins 
(Jer.  ii.  19). 

Vers.  17.  LandmarJc.  1.  Every  man 
has  certain  rights — political,  social  and 
religious,  2.  These  rights  should  be 
respected — not  to  be  removed.  They 
are  sacred  and  inalienable.  We  have 
plenty  of  liberty  in  our  own  sj^here 
without  encroaching  upon  the  rights 
and  in  the  boundary  of  others.  3. 
Violation  of  these  rights,  sinful  and 
risky.  Intense  selfishness — social  in- 
justice— disregard  of  divine  order  and 
will  bring  a  curse.  "  Cursed  be  he 
that  removeth  his  neighbour's  land- 
mark." 

Vers.  17-19.  Principles  of  humanity. 
1.  Respect  for  rights  of  property  (ver. 
17).  2.  Tender  regard  for  the  un- 
fortunate (ver.  18).  3.  Justice  ad- 
ministered to  the  helpless  (ver.  19). 


Sins  of  Uncleanness. —  Verses  20-23. 


_  Sins  which  spring  from  lust  destroy  the  sacredness  of  the  human  body  and 
dissolve  family  relationships.     Learn — 

I.  That  men  have  a  tendency  to  commit  great  sins.     Judgment  is  perverted, 
the  heart  alienated,  and  the  power  of  evil  habits  drives  men  deeper  into  self- 
326 


HOMILETIC  COMMENTARY:    DEUTERONOMY.         chap,  xxvii. 


corruption.  The  blackest  crimes  have  disgraced  humanity — incest,  adultery, 
robbery,  fratricide,  and  murder.  Pride  has  been  in  active  conflict  with  personal 
and  social  liberty.  Covetousness  has  dried  up  the  wealth  of  provinces  and  the 
sources  of  enterprise.  Sensuality  has  wasted  the  strength  and  manhood  of 
the  people.  "  Pleasure  has  mounted  tlie  throne  and  shame  departed  from  the 
heart."  Paul's  terrible  indictment  dlom.  i.  16-32)  is  not  more  severe  than 
that  of  Tacitus  and  Seneca — "  All  things  are  full  of  crimes  and  vices." 

II.  That  this  tendency  has  existed  in  all  ages.  It  is  not  the  birth  of 
modern  civilization,  but  old  as  human  nature  itself.  In  Jewish  and  Gentile 
world,  in  corrupt  and  enlightened  ages  man  is  the  same  the  world  over.  The 
principles  that  prompted  to  these  crimes  are  alive  and  at  work  in  every 
unregenerate  heart  in  the  present  day.  Moral  corruption  invariably  follows 
religious  debasement.  "  For  this  cause  God  gave  them  up  unto  vile  (shameless) 
affections  (passions)  ;  for  even  their  women  (who  lost  modesty,  a  priceless 
jewel)  did  change  the  natural  use  into  that  which  is  against  nature,"  &c. 
CRom.  i.  26,  27). 

III.  That  God  seeks  to  preserve  men  from  great  sins.  By  His  icord,  with 
its  fearful  warnings,  threatenings,  and  promises.  By  His  sjtirit,  enlightening 
the  mind,  discovering  dangers,  renewing  the  disposition  and  destroying  the 
tendency  to  evil.  By  His  providence,  in  putting  barriers  in  the  way,  checks  to 
prevent  crime  ;  and  by  His  grace,  to  form  and  strengthen  habits  and  efforts 
the  very  opposite.  Sins  of  the  deepest  stain,  and  the  most  inveterate  strength 
may  be  overcome.  "  My  grace  is  sufficient  for  thee."  "  The  blood  of  Jesus 
Christ  cleanseth  us  from  all  sin." 


Murder.—  Verses  24,  25. 

Two  kinds  of  murder  are  here  mentioned,  secret  murder  and  judicial  or 
murder  under  colour  of  law. 

I.  Murder  is  an  oflfence  to  God.  It  may  be  secret  and  undiscovered,  but 
the  curse  of  God  rests  upon  it.  If  bribed  or  hired  to  convict  and  condemn  the 
innocent ;  then  it  makes  the  ordinance  of  God  to  patronise  villany  and  shame 
(1  Tim.  i.  9.)  Man  is  "  made  in  the  image  of  God."  Not  simply  life,  but  the 
man  himself  is  sacred  and  divinely  guarded.  To  destroy  the  work  is  to  dis- 
honour the  workman.     "  Thou  shalt  not  kill" 

II,  Murder  is  an  injury  to  society.  Men  ow^e  duties  to  one  another  as  well 
as  to  God.  Respect  for  life  is  one  of  the  first  duties.  Murder  destroys  the 
security  of  life,  defeats  the  primary  object  of  human  government,  brings  dis- 
grace to  the  murderer  and  entails  suffering  upon  the  murdered  and  his  relations. 
Society  is  outraged  by  the  crime,  and  its  welfare  demands  the  punishment  of 
the  criminal.     "  He  that  killeth  any  man  shall  surely  be  put  to  death." 


The  Demands  of  God's  Law. —  Verse  26. 

In  general  terms  this  verse  sums  up  all  offences  against  the  law.  In  itself 
and  in  its  connection  it  is  instructive,  not  subordinate  truth,  ornamental  and 
non-essential.  Reference  is  made  to  it  in  the  New  Testament,  as  a  vital 
fundamental  truth,  lying  at  the  roots  of  the  Gospel,  and  setting  forth  the 
permanency  of  moral  obligation. 

327 


CHAP,  xxvir.  HOMILETIC  COMMENTARY :   DEUTERONOMY. 


I.  God's  Law  is  the  standard  of  duty.  It  legislates  for  individuals  and 
nations  in  all  relations  of  life  ;  it  comprehends  every  duty,  and  touches  every 
act,  1.  Divine  in  origin.  Not  of  human  invention.  No  mere  conventional 
rules  made  by  civil  governors,  by  priestcraft,  and  by  philosophers.  Not  as  the 
edict  of  a  master  mind  did  Moses  publish  the  law,  but  as  the  distinct  utterance 
of  God  Himself.  "  The  Lord  talked  with  them  from  the  heavens,  and  God 
spake  all  the  words  of  this  law."  2.  Spiritual  in  nature.  The  law  is 
spiritual,  originating  from  the  spirit  of  God  aud  appealing  to  the  spirit  of 
man.  It  relates  not  merely  to  outward  acts,  to  parental  discipline,  social 
custom,  and  civil  government,  but  to  "the  thoughts  and  intents  of  the  heart." 
It  demands  right  feelings  and  right  thoughts.  Christ  tells  us  that  it  is  heart- 
life  which  determines  our  guilt  or  innocence  in  the  sight  of  God  (Mt.  v. 
21,  28).  3.  Clear  i7i  its  demands.  Spoken  distinctly,  and  appealing  to  the 
senses  at  Sinai  (Ex.  xix.  16).  Written  plainly  on  the  pillars  (ver.  8),  and 
now  printed  for  us.  We  cannot  plead  ignorance  nor  mistake  ;  we  cannot 
complain  of  uncertainty  and  want  of  light  to  guide  us  in  worship  and  the 
discharge  of  duty.  The  law  is  high  as  the  summit,  loud  as  the  thunders,  and 
bright  as  the  flames  of  the  mount  on  which  it  was  given.  It  is  holy,  just, 
and  true. 

II.  Obedience  to  God's  Law  must  be  perfect.  It  requires  us  not  only  to 
abstain  from  wrong,  but  to  do  that  which  is  right.  1.  Perfect  in  extent.  "  All 
the  words  of  this  law."  There  must  be  no  choice,  no  omission,  no  extenuation. 
Actual  breach  of  one  involves  neglect  and  contempt  of  all.  "  For  whosoever 
shall  keep  the  whole  law,  and  yet  offend  i7i  one  i^oint  (one  commandment),  he  is 
guilty  of  all,  i.e.,  becomes  liable  to  condemnation  under  indictment  which 
includes  all  particular  commandments  of  the  law  (Jas.  i.  10.)  2.  Perfect  in 
duration.  There  must  be  a  confirmation,  a  continuatioji  m  every  act  of  life. 
For  under  the  covenant  of  works  to  break  down  only  one  moment,  even  the 
last,  is  to  be  lost.  "  Obey  my  voice  and  do  them,  according  to  that  which 
I  command  you  :  so  shall  ye  be  my  people,  and  I  will  be  your  God  "  (Jer.  xi.  4). 

III.  Imperfect  obedience  to  God's  law  will  bring  a  curse.  Who  has  given 
or  can  give  perfect  obedience  in  every  thought,  word  and  deed  ?  The  blot  of 
a  single  sin  on  a  character  pure  as  that  of  an  angel  would  seal  our  doom.  "  Do 
and  live  "  is  the  voice  of  law,  "but  the  soul  that  sinneth  shall  die."  No 
middle  sentence  between  these  two  and  not  a  whisper  of  mercy.  "  Cursed  is 
everyone  that  continueth  not  in  all  things  which  are  written  in  the  book  of  the 
law  to  do  them."  Every  mouth  is  stopped  before  God.  All  are  guilty  and 
exposed.  We  must  either  continue  in  misery,  bear  the  curse,  or  appeal  from 
law  to  gospel.  It  is  teri'ible  to  be  cursed  by  men,  but  to  be  cursed  by  God,  who 
never  errs  in  judgment,  nor  ceases  to  warn — what  must  this  be  !  But  "Christ 
hath  redeemed  us  from  the  curse  of  the  law,  being  made  a  curse  for  us."  "  There 
is  no  condemnation  to  them  which  are  in  Christ  Jesus." 


HOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.  19.      1.    A    dependent    class,  check  it.      The   same   tendency  dis- 

objects  of  pity.     "The  stranger,  father-  covered  in  modern  days, 
less,   and  widow."      2.    Advantage  is 

often  taken  of  this  class.     This  law  is  Vers.  20-23,    1.  Abominable  crimes. 

repeated,  indicating  strong  inclination  Common  in  Canaan  and  Egypt,  to  the 

among  the  Hebrews  to  ill  use  strangers,  last    degree    of    unnatural    mixture, 

and  anxious  desire  in  the  legislator  to  Condition  of  Sodom,  and  passages  in 
328 


HOMILETIC  COMMENTARY :    DEUTERONOMY. 


CHAP.  XXVII. 


Pauline  epistles,  corifirm  the  corrup- 
tions of  the  heathen  world.  2.  Awful 
consequences  if  not  checked,  (a)  Men 
demoralised  by  lust  and  bestiality. 
(b)  Laws  of  consanguinity  violated 
by  illicit  intercourse  aud  incestuous 
marriage,  (c)  Social  retribution  follows. 
Land  unproductive  by  sloth,  luxury 
and  effeminacy  of  the  people.  The 
country  an  easy  prey  to  the  foreigner 
(Persia,  Turkey),  (d)  The  anger  of 
God  displayed.  God  curses  such  crimes 
by  nature,  providence,  and  conscience. 

Many  a  crime  deem'd  innocent  on  earth 

Is  registered  in  heav'n,  and  these,  no  doubt, 

with  a  curse  annex' d. 
Man  may  dismiss  compassion  from  his  heart, 
But  God  will  never. 

— Cowper. 

Ver.  26.  From  this  we  see  that  every 
precept  of  the  holy  law  is  equally 
obligatory,  and  that  he  that  is  guilty 
of  a  breach  of  one  is  guilty,  not  merely 
of  breaking  an  individual  law,  but  of 


insurrection  and  rebellion  against  the 
Great  Author  and  Lispirer  of  the  law 
— the  Lord  God  of  Israel.  We  thus 
learn  that  the  breach  of  one  precept 
is  regarded  by  God  as  an  impeachment 
of  His  jurisdiction  and  authority  as 
King  and  Lord.  View  sin  then  not 
lightly,  not  as  a  mere  breach  of  an 
isolated  law,  but  as  insurrection  against 
the  Great  Law-giver  himself.  This 
truth  also  disposes  of  the  principle  of 
the  Pharisee,  that  excessive  and 
scrupulous  attention  to  one  law  was 
an  atonement  for  daily  disobedience 
to  another.  The  more  we  study  the 
law,  the  more  searching,  inquisitive 
and  comprehensive  we  find  it.  What 
a  solemn  truth,  that  all  born  into  the 
world  are  born  in  the  eclipse,  by  nature 
under  the  curse.  "  By  deeds  of  law  no 
flesh  shall  be  justified."  If  you  feel 
convinced  of  sin,  condemned  in  your 
heart,  flee  to  Christ.  For  what  the 
law  could  not  do,  that  God  hath  done 
in  his  son,  etc. — I>r.  Cumming. 


ILLUSTRATIONS  TO  CHAPTER  XXVII. 


Vers.  2-4.  Write.  Stones  and  even 
rocks  are  seen  in  Egypt  and  the  pen- 
insula of  Sinai,  containing  inscriptions 
made  3000  years  ago,  in  paint  or 
plaster,  of  which,  owing  to  the  serenity 
of  the  climate,  the  coating  is  as  firm 
and  the  colouring  as  fresh  as  if  it  had 
been  put  yesterday. — {Jamieson.)  I 
have  seen  numerous  inscriptions  of 
this  kind  of  writing  more  than  2000 
years  old,  and  still  as  distinct  as  when 
it  was  first  inscribed  on  the  plaster. — 
Thomson  Ld.  and  BJc. 

Vers.  9,  10.  Heed.  God  esteems 
our  actions  and  works,  not  according 
to  the  greatness  or  exactness  of  the 
performance,  but  according  to  the 
sincerity  and  truth  of  our  hearts  in 
doing  them  {J.  Meade).  Child-like 
obedience  moves  towards  every  com- 
mand of  God,  as  the  needle  points  the 
way  the  loadstone  draws.  If  God  calls 
to  duties  which  are  cross  to  flesh  and 
blood,  if  we  are  children,  we  obey  our 
Father. —  Watson. 


Ver.  15.  Image.  Yet  man — this 
glorious  creature — can  debase  His 
spirit  down  to  worship  wood  and  stone, 
and  hold  the  very  beasts  which  bear 
his  yoke  and  tremble  at  his  eye  for 
sacred  things. — Landon. 

Ver.  16.  leather.  It  is  certain, 
whatever  can  be  signified  by  fear  and 
honour  and  reverence,  is  the  duty  of 
children — that  is,  so  far  as  to  think 
honourably  of  parents — to  speak  well 
of  them,  to  conceal  their  faults,  to  ex- 
cuse them  to  others,  and  to  comport 
themselves  with  reverence  and  great 
regard  before  them.  Grieve  them  in 
nothing  ;  this  is  the  sweet  measure.— 
J.  2  ay  lor. 

Ver.  17.  Bemoveth.  Covetousness 
debaseth  a  man's  spirit. — Archbishop 
Tillotson. 

"  Desire  of  having  is  the  sin  of  covetous- 
ness 

— SKaJcspeare. 
329 


CHAP.  XXTII. 


IIOMILETIC  COMMENTARY:    DEUTERONOMY. 


Ver.  18.  Wander.  Deceit  is  only 
a  game  played  by  small  miuds. — 
{Corneille).  Cursed.  It  is  a  double 
pleasure  to  deceive  the  deceiver. — 
Fontaine. 


Ver.  19.  Judgment.  I  mistrust  the 
judgment  of  every  man  in  a  case  in 
which  his  own  wishes  are  concerned, — 
Wellington. 

Vers.  20-23.  Evil  passions  and 
lusts.  "  If  I  had  but  character,"  said 
Mirabeau,  "  if  I  had  but  been  a  good 
man,  if  I  had  not  degraded  my  life 
by  sensuality,  and  my  youth  by  evil 
passions,  I  could  have  saved  France." 
— Farrar. 

"  Passion  is  the  drunkenness  of  the  mind." 
— Spencer. 


Vers.  24-25.     Slaij. 

"Murder  may  pass  unpunish'd  for  a  time.'' 
But  tardy  justice  will  o'ertake  the  crime. 

Dryden. 


Ver.  26.  Law.  The  main  strength 
and  force  of  a  law  consists  in  the 
penalty  annexed  to  it. — {IHackstone). 
Hard  and  imperious  law  has  not  a 
word  of  encouragement  for  the  sinner, 
not  a  grain  of  sympathy,  not  an  atom 
of  help — nothing  but  an  awful  threat 
of  judgment  and  fiery  vengeance  on 
his  failure.  President  Garfield  truly 
said  "  Coercion  is  the  basis  of  all  law. 
A  law  is  no  law  without  coercion." — 
T.  Griffith. 


CHAPTER   XXVIII. 


Ckitical  Notes. — Moses  now  enlarges  and  gives  the  blessings  and  curses  in  detail  (cf.  Ex. 
xxiii.  20-23  and  Lev.  26.)  The  blessings  are  declared  in  fourteen  verses  ;  the  curses  require 
nearly  four  times  as  many.  Thus  here  again  the  curse  is  the  more  conspicuous  feature  in  the 
law  Speal:  Com.  Obedience  the  condition  of  blessing  and  this  is  repeated  at  beginning  (verse 
2)  middle  (29)  and  close  (verses  13,  14)  in  positive  and  energetic  form. 

1-6.  Blessings  actual  powers  which  follow  and  overtake  them  in  all  relations  of  life.  Field 
(verse  3  ;  Lev.  xxvi,  3.)  Body  (verse  4),  i.e.  children.  Basket  (verse  5)  for  carrying  articles  for 
personal  use  (Deut.  xxyi.  2).  Store  lit.  kneading-trough,  in  which  daily  bread  is  prepared  (Ex. 
xii.  34).  Comestin  all  journeys  or  affairs  and  administrations  (Num.  xxvii.  17  ;  Deut.  xxxi,  2  : 
2  Sam.  iii.  25. 

«-14.  Effects  of  blessings  expressed  in  the  optative  forms  earnestly  desired.  May  the  Lord 
bless,  etc.  Conquest  over  enemies  (verse  7).  Flee  in  rout,  in  many  ways.  Storehouses  (verse 
8 )_  underground  generally  (Lev.  xxvi.  7,  8).  Exhaltation  (verse  9).  Holy  (Ex.  xix.  5,  6  ;  Deut. 
vii.  6).  Called  (verse  10)  rightly  and  truly  a  most  excellent  and  favoured  people.  Plenteous 
(verse  11)  lit.  shall  make  thee  abound  in  good,  superabundance  for  good,  i.e.  for  happiness  and 
prosperity  {of.  30,  9.)  Treasures  rain  and  fruitful  seasons.  Head  ^verse  13)  independent  in 
power  and  dignity  (Is.  ix.  14;  xix.  15).  Tail  not  vassals.  (Verse  14)  emphatic  conditions  on 
which  blessings  depend. 

15-19.  Curses  proclaimed  in  sixfold  repetition,  the  exact  counterpart  of  blessing  almost. 
"  The  special  modes  in  which  these  threats  should  be  executed  are  described  in  five  groups  of 
denunciations,"  verses  20-68.     (Speal.  Com.) 

20-26.  First  group.  Cursing  (cf.  Mai.  ii.  2)  on  all  they  do,  issuing  in  various  forms  of  disease, 
famine,  and  defeat  in  war.  Vex.  Confusion,  as  armies  in  defeat  (cf.  vii.  23  ;  1  Sam.  xiv.  20), 
Pestilence.  Fatal  epidemic  (1  Kings  viii.  37  ;  Amos  iv.  10).  Consumption.  Wasting  sickness, 
not  Euroiean  phthisis.  Fever.  Acute  disease.  Sword.  Others  drought  or  heat ;  curse  rests  on 
vegetation.  lirass  (verse  23).  Hard,  dry,  and  shut  up  from  giving  rain.  Dust  shall  fall  like 
showers— dry,  and  as  a  burning  sirocco  (verse  25).  Smitten  (cf.  Lev.  xxvi.  17  ;  Is.  xxx.  17). 
Removed.  ^Not  dispersion  among  heathen,  but  driven  from  one  place  to  another  without 
settlement.  Meat  (verse  26),  a  great  horror,  the  case  with  many  Jews  in  Ajitiochian  persecution 
^x  s.  Ixxix^  2,), 

330 


UOMILETIO  COMMENTARY :   DEUTERONOMY.  chap,  xxviii. 


27-34.  Second  Group.  Loathsome  diseases,  and  humbled  and  oppressed  by  calamities.  Botch, 
black  leprosy,  peculiar  to  Eg.  (Ex.  ix.  9).  Emarods,  fistula  or  piles.  Scab,  scurvy.  Itch,  most 
malignant  in  East.  Verse  28.  Mental  ailments,  bewilderment,  and  paralysed  with  terror. 
Mad  (Jer.  XXV.  16-18).  Orope,  like  the  blind,  in  painful  uncertainty  (Is.  lix.  10).  Verse  30. 
Uttsv  spoliation.  Everything  dear  taken  and  not  restored  (verse  31).  Might.  All  help  would 
fail  (Gen.  xxxi.  29). 

35-i6.  Third  Group.  As  such  diseases  separated  from  men  so  Israel  would  be  separated' 
rejected  by  God  and  brought  under  the  dominion  of  strangers.  Knees.  Incurable  leprosy, 
affecting  joints,  extremities,  and  whole  body.  King.  A  prophetic  anticipation.  No  king  given 
under  Mosaic  system.  Serve,  Seduced  or  compelled  by  idolatry  as  in  Assyrian  and  Babylonish 
captivity  (Jer.  xliv.  17-19). 

38.  In  their  own  land  curse  would  rest  upon  labour  and  enterprise  (Mic.  vi.  15  ;  Hag.  i.  6.  ; 
Joel  i.  4).  Worms.  Weevil  destructive  to  vines.  Vers.  43,  44  compare  with  vers.  12,  13 
Sign  (ver.  46).  A  warning  to  other  nations.  For  ever.  A  remnant  would  return  to  faith  and 
obedience  (Rom.  ix.  27  ;  xi.  5,^ 

47-57.    Fourth  Group.    More  severe  calamities  are  described  in  subjugation  to  a  foreign  foe. 

49.  Nation.  Some  think  the  Chaldeans.  "  But  it  needs  only  to  read  this  part  of  the  denun- 
ciation and  to  compare  it  with  the  narrative  of  Josephus'  De  Bell.  Jud.  VI.  to  see  that  its  full 
and  exact  accomplishment  took  place  in  the  wars  of  Vespasian  and  Titus  against  the  Jews,  as 
indeed  the  Jews  generally  admit."  Speak.  Com.  Eagle.  Roman  ensign  (cf.  Mt.  xxiv.  28). 
Fierce  (ver.  50).  Strong  of  face  (c/.  Dan.  vii.  23),  upon  whom  nothing  would  make  impression. 
The  foe  would  consume  cattle,  besiege  towers,  and  so  distress  them  that  they  would  eat  the 
fruit  of  their  body,  i.e.,  their  own  children  (2  Kings  vi.  24-30  ;  Jer.  xix.  9).  The  effeminate  man 
would  have  an  evd  eye,  i.e.,  envy  toward  a  brother  who  had  nothiny  left  to  give  to  the  revolting 
viands. 

55.  The  tender  woman  would  be  led  to  appease  hunger  by  her  young  one,  her  after-birth,  and 
then  with  her  children. 

58—68,  Ultimate  issue  of  the  curse  in  uprooting  Israel  and  dispersing  them  if  obstinate 
in  rebellion  Booh  the  Law  or  Pentateuch.  The  diseases  of  Egypt  would  decimate  them 
remai-kably  fulfilled  in  persecution  and  war.  God,  who  had  done  them  good,  would  rejoice 
over  their  destruction ;  those  who  survived  would  be  scattered  (cf.  Lev.  xxvi.  33  ;  Jer.  xvi.  13  ; 
Eccles.  xlviii.  15  ;  Jos.  De  Bell.  Jud.  VI.  ix.  2).  They  would  find  no  rest  [cf.  Jer.  xxvi.  36  ; 
Amos  ix.  4).  Life  would  be  suspended  on  a  mere  visible  thread,  which  might  be  snapped 
any  moment  (ver.  66).  Brought  out  of  Egypt  by  mighty  power,  they  would  be  carried  back 
in  slave  ships  and  become  bondmen. 

National  Obedience  and  Universal  Peosperity. —  Verses  1-&. 

National  obedience  would  be  rewarded  with  extraordinary  prosperity, 

I.  Prosperity  in  city  and  country  (verse  3),  The  city  needs  God  in  busi- 
ness ;  councils,  boards,  and  counting-houses  would  never  increase  and  prosper 
without  Him,  "  Except  the  Lord  build  the  house,  they  labour  in  vain  that 
(are  builders  of  it)  build  it ;  except  the  Lord  keep  the  city,  the  watchman 
waketh  but  in  vain"  (Ps,  cxxvii,  1).  The  field — such  a  contrast  from  the 
city,  for  "  God  made  the  country,  but  man  made  the  town " — needs  God's 
sunshine  and  shower.     In  trade  and  agriculture  they  would  prosper  if  obedient. 

II.  Increase  of  population  and  of  cattle  (verse  4),  "  The  fruit  of  thy 
body."  A  numerous  offspring  was  promised  to  Abraham  (Gen,  xxii.  17). 
Children  healthy  and  happy  "  are  a  heritage  of  the  Lord,  and  the  fruit  of  the 
womb  is  his  reward  "  (Ps.  cxxvii,  3),     There  should  be  increase  in  cattle,  kine, 

nd  tiocks  of  sheep,  and  the  ground  should  produce  enough  to  keep  them. 

III.  Abundant  supply  of  the  necessities  of  life.  Li  their  basket  and  in 
their  store  they  would  never  want — enough  for  personal  and  domestic  use,  no 
scarcity  in  anything,  "  Hearken  diligently  unto  me,  and  eat  ye  that  which  is 
good,  and  let  your  soul  delight  itself  in  fatness," 

331 


CHAP,  xxviii.  UOMILETIC  COMMENTARY :    DEUTERONOMY. 


ly.  Safety  in  all  journeys.  "  When  thou  comest  in  and  when  thou  goest 
out "  (verse  6).  We  need  constant  protection  on  sea  and  land,  in  train  and 
market  traps.  What  wrecks,  what  accidents  we  read  of!  How  we  depend 
upon  God  !  Never  safe,  never  easy,  if  He  suspends  His  favour !  If  He  bless, 
go  where  we  will  and  engage  in  what  trade  we  like,  all  is  well.  "  The  blessing 
of  the  Lord  it  maketh  rich,  and  He  addeth  no  sorrow  with  it." 

Effects  of  Divine   Blessing  in  the   Circumstances  of  Life. —  Verses  7-10. 

_  The  effects  of  God's  blessing,  like  the  influence  of  gentle  showers,  would  be 
diffusive  and  rest  upon  them  in  all  circumstances  and  conditions  of  life.  This 
is  seen  in  three  relationships,  to  their  enemies,  to  trade,  and  to  other  nations. 

I.  Supremacy  over  enemies  (ver.  7).  They  shall  be  smitten  and  put  to 
flight  in  various  ways.  A  small  number  would  over-match  a  mighty  host.  On 
God's  side  we  are  on  the  right  side.  "  God  and  one  man  are  always  a  majority  " 
says  one.     "  There  is  no  restraint  to  the  Lord  to  save  by  many  or  by  few. 

II.  Success  in  all  undertakings.  "  In  all  that  thou  settest  thine  hand  unto  " 
(ver.  8).  In  all  handicraft  and  labour,  in  what  they  had  and  in  what  they  did 
they  would  be  blessed.  If  rich,  we  must  not  be  idle.  Accumulation  of  wealth 
may  be  accumulation  of  sorrow.  Life  which  may  be  a  continual  feast  may  be  a 
constant  vexation  if  not  faithful  to  God.  "  Godliness  is  profitable  unto  all 
things,  etc." 

Ill-  Increase  of  national  glory.    This  glory  is  special,  universal  and  certain. 

1.  In  renewed  covenant.  God  would  exalt  them  in  character  and  position 
according  to  the  oath  which  he  made  from  the  first.  An  oath  never  forgotten, 
but  specially  mentioned  and  confirmed  for  help  and  encouragement  to  His 
people.     They  were  a  peculiar  and  special  treasure  unto  Him  above  all  people. 

2.  In  exalted  holiness.  "  An  holy  people  unto  himself "  (ver.  9).  He  not  only 
takes  them,  but  keeps  them  in  the  covenant.  Establishes  them  in  holiness  and 
truth.  This  is  the  highest  honour.  Outward  prosperity  decays  like  a  flower, 
withers  away  like  Jonah's  gourd  ;  but  the  glory  of  holy  character  and  conduct 
is  a  glory  that  excels.  3.  In  great  wealth.  "  Thou  shalt  lend  unto  many 
nations  and  thou  shalt  not  borrow "  (ver.  12),  The  borrower  is  always 
servant  to  the  lender.  But  they  would  have  money  to  lend,  never  be 
reduced  to  straits,  to  dependence  upon  others — never  become  victims  of 
cruelty,  nor  even  objects  of  sympathy.  4.  In  mighty  power.  "The  head 
and  not  the  tail."  Never  servile,  but  always  supreme.  ''Above  only 
rising  in  wealth,  dignity,  and  power,  and  not  beneath.'*  This  realised  in 
the  time  of  David  and  Solomon.  Loyalty  to  God  is  the  way  to  ascendency 
among  nations.  "  The  ancient  and  honourable  he  is  the  head,"  5.  In 
imiversal  favour  "  All  people  of  the  earth  shall  see  and  be  afraid  of  thee 
(ver.  10).  When  God  is  with  us,  and  his  glory  reflected  in  holy  life,  men  rever- 
ence our  grandeur  and  fear  our  authority.  The  nearer  to  God,  the  greater  our 
influence  over  men.  An  obedient  holy  Church  would  be  a  formidable  power, 
"  terrible  as  an  army  with  banners."  All  people  would  see  its  spiritual  distinc- 
tions, feel  its  moral  force  and  mysterious  influence  (Acts  ii,  43  ;  iv.  13  ;  Jos.  ii. 
10,  11.  "  There  shall  no  man  be  able  to  stand  before  you  :  for  the  Lord  your 
God  shall  lay  the  fear  of  you  and  the  dread  of  you  upon  all  the  land." 

Wonderful  Blessings. —  Verses  1-14. 

I.  Blessings  extensive  in  their  character  (vers.  3-7).     Given  to  Israel  first, 
but  for  every  nation  that  fears  God  and  keeps  His  commands.    Reaching  into 
332 


EOMILETIC  COMMENTARY :   DEUTERONOMY.         chap,  xxviir. 


the  future  and  enduring  for  ever.  1.  Wide  in  their  sphere.  For  family  and 
city,  social  intercourse,  business  and  war.  Comprehending  everything  needful 
for  a  nation's  wealth,  health,  and  happiness.  2.  Abundant  in  variety.  Rain 
in  its  seasons,  increase  of  cattle  and  flocks,  increase  of  men  and  of  honour. 
Temporal  and  spiritual  in  going  out  and  coming  in,  upon  individuals,  house- 
holds and  possessions. 

II.  Blessings  certain  in  their  bestowment.  Not  merely  by  the  soil  of 
Canaan  or  the  laws  of  Nature  ;  but  by  special  promise  and  special  providence 
"  Thy  God  will  set  thee  on  high."  "  All  these  blessings  shall  come  upon  thee." 
We  speak  of  "  the  reign  of  law,"  and  forget  that  all  laws  physical  or  spiritual 
are  ordained  and  controlled  by  one  supreme  lawgiver.  Fidelity  to  God  prompts 
to  right  use  of  means  and  reaps  the  results  of  natural  laws.  "  All  things  work 
together  "  (in  harmony,  not  in  opposition)  for  good  (as  the  result)  to  them  that 
love  God  "  (Rom.  viii.  28). 

III.  Blessings  conditioned  in  their  enjoyment.  Not  given  at  random  and 
without  special  design.  Tiie  conditions  of  their  tenure  are  plain — 1.  Attention 
to  God's  will.  "  If  thou  shalt  hearken  diligently  " — eager  and  diligent  atten- 
tion given  to  every  word  of  God.  2.  Obedience  to  God's  cominands.  "  To 
observe  and  to  do  all  His  commandments" — obedience  habitual,  sincere,  and 
devout.  3.  Perseverance  in  good.  Unswerving  in  principle,  apostacy  would 
provoke  divine  judgments.  These  are  the  conditions,  repeated  in  positive  and 
negative  form,  in  verses  2,  9,  13,  and  14.  "  Thou  shalt  not  go  aside  from  any 
of  the  words  which  I  command  thee  this  day,  to  the  right  hand  or  to  the  left, 
to  go  after  other  gods  to  serve  them  "  (ver.  14). 

Important  Principles  of  Lite. 

We  may  sum  up  the  preceding  thoughts  in  a  brief  sketch  of  the  principles 
which  ought  to  influence  our  conduct. 

I.  That  our  future  happiness  largely  depends  upon  our  present  conduct. 

"If  thou  shalt."  Man  is  free  to  choose,  obedience  is  not  forced.  Life  and 
death  set  before  us,  which  shall  it  be  ?     "  Choose  ye." 

II.  That  obedience  to  God  alone  will  secure  this  happiness.  God  has 
pledged  this  ;  a  kind  providence  fulfils  the  pledge,  sends  blessings  in  time  and 
place  where  most  needed. 

III.  That  therefore  obedience  is  the  best  policy  for  nations  and  individuals. 
There  is  intimate  connection  between  conduct  and  destiny,  between  morality 
and  worldly  prosperity.  Regard  to  our  own  interests,  to  divine  law,  and  to  the 
future  welfare  of  the  country  urge  decision  for  God — instant  and  earnest  decision. 
"  For  it  is  not  a  vain  thing  for  you,  because  it  is  your  life,  and  through  this 
thing  ye  shall  prolong  your  days  in  the  land,  whither  ye  go  over  Jordan  to 
possess  it." 

EOMILETIC  HINTS   AND    SUGGESTIONS. 

Ver.  2.     The  happy  journey.    I.  The  be  fulfilled.     3.    Progress  made.     No 

direction  indicated,  "  overtake  thee."  loitering,  no  standing  still,   constantly 

1.  Started  for  God  and  His  service,  or  going   on.      II.    The  blessings  which 

could  not  be  overtaken.     2.  Obedient  accompany    tliose    who    walk   in    this 

to  the  guide.    The  voice  heard.    God's  direction.     All  good  things  mentioned 

will  revealed  in  Scripture  or  could  not  shall     come     upon     them,      overtake 

333 


CHAP.  XXVIII.        HOMILETIC  COMMENTARY  :   DEUTERONOMY. 


them  and  rest  upon  them  in  every 
stage  of  their  journey — "Unexpectedly 
befall  thee.  '  Surely  goodness  and 
mercy  shall  follow  thee '  (Ps.  xxii.  G), 
as  the  evening  sunbeams  follow  the 
passenger,  as  the  rock-water  f(jllowed 
the  Israelites  in  the  wilderness  and 
overtook  them  in  their  stations  (1  Cor. 
X.  4).  '  0  continue,'  or  draw  out  to 
the  length,  '  thy  loving  kindness  unto 
them  that  know  thee  '  (Ps.  xxxvi.  11). 
1'here  will  be  a  continued  series,  a  con- 
nexion between  them  to  all  such." — 

Ver.  5.  Store.  Cicero  saith,  one 
friend  should  wish  to  another  three 
things  only,  to  enjoy  health,  to  possess 
honour,  and  not  suffer  necessity.  He 
that  observeth  God's  commands,  shall 
have  all  these  and  more. — Irapp. 

Ver.  7.  The  routed  enemy.  This  is 
a  world  of  conflict.  Incessant  war 
between  truth  and  error.  This  verse 
describes  I.  The  enemy's  attack.  1. 
It  w'as  united :  gathered  into  one  force  ; 
2.  Concentrated.  II.  The  enemy's 
defeat.  1.  Not  a  strategic  movement ; 
2.  But  a  disorderly  flight  {ill.  morning 
at  Waterloo  :  the  evening  cry — "  Let 
him  save  himself  who  can ").  III. 
The  cause  of  the  defeat.  1.  Not  by 
the  courage  of  Israel,  or  sagacity  of 
leaders,      2.    But  the  help   of  God. 


Divine  help  is  sometimes  most  appa- 
rent {ill.  Armada  scattered  by  storm). 
Learn  (1.)  To  serve  God  in  times  of 
peace,  and  then  (2.)  you  may  safely 
trust  him  in  times  of  war. — Bib. 
Museum. 

Vers.  9,  10.  Israel's  jwe-eminence. 
1.  In  relationship  to  God.  2.  In 
temporal  prosperity,  abundant  harvest, 
etc.  3.  In  the  influence  over  inter- 
national counsels.  Ver.  10.  Be 
afraid.  The  homage  of  the  world  to 
moral  worth.  God's  name,  God's  glory 
reflected  in  human  character,  will  not 
merely  command  respect,  but  receive 
the  homage  of  conscience,  and  conver- 
sation— Nebuchadnezzar  and  Darius 
and  Daniel,  Herod  and  John,  Pharoah 
and  Joseph. 

Ver.  12.  Heaven  God's  storehouse, 
earth  depends  upon  this  storehouse — 
Canaan  especially  required  rain.  God 
keeps  the  key,  opens  and  shuts  accord- 
ing to  his  good  pleasure,  to  discipline 
and  train  the  people. 

Vers.  12,  13.  1.  God  in  Nature, 
giving  rain  and  fruitful  seasons.  II. 
God  in  history,  bestowing  wealth  to 
individuals,  exalting  nations  to  dignity 
favouring  the  good  and  confounding 
the  evil. 


Disobedience  and  its  Penalties. —  Verses  15-20. 


The  curses  are  given  as  counterparts  of  blessings  (vers.  16-19)  in  sixfold 
repetition,  covering  all  relationships  of  life,  corresponding  to  verses  3-6 — Learn  : 

I.  If  men  are  disposed  to  act  rightly,  they  may  be  happy.  Difficulties  lie 
not  in  the  Lord,  in  the  providence  or  in  the  sovereignty  of  God  ;  all  things  are 
ready  with  him,  but  men  are  unwilling.  Jerusalem  "  would  not."  Obedience 
is  the  surest  way  to  happiness.  "  liighteousness  tendeth  to  life."  Walking  in 
the  precepts  we  enjoy  the  promises  of  God.  God  appeals  to  us,  seeks  to  di.spose, 
not  to  compel  us  to  do  right,  "  Will  ye  ? "  If  we  serve  him,  we  find  that  in  the 
way  of  righteousness  is  life,  and  in  the  pathway  thereof  is  no  death. 

II.  If  men  persist  in  doing  wrong  they  may  be  ruined.  "  If  thou  wilt 
not  hearken."  1.  Ruined  iu  business.  "  In  city  and  in  field,"  in  commerce 
and  agriculture  (ver.  16).  If  we  love  gain  and  forget  God,  our  schemes  may 
be  upset  and  security  taken  away.  "  Better  is  a  little  with  righteousness  than 
great  revenues  without  right "  (Prov.  xvi.  8).     2.  Reduced  in  daily  necessities. 

334 


EOMILETIC  COMMENTARY :   DEUTERONOMY.         chap,  xxvirr. 


"Cursed  in  basket  and  in  store"  (ver,  27).  God  gives  daily  bread,  sends 
scarcity  and  want  at  his  pleasure.  Life  is  sustained,  not  by  bread  only,  but  by 
his  will.  If  in  the  midst  of  plenty,  we  offend  God,  the  blessings  may  be 
turned  into  curses.  3.  Disappointed  in  family  prospects.  No  fruit  of  the 
body  :  or  if  children,  sickness,  and  death  cut  them  down  in  early  bloom.  No 
lambs  for  the  flock,  no  increase  of  kine;  God  does  not  bless  and  multiply  them, 
but  suffers  cattle  to  decrease  and  disappoints  expectations.  "  The  curse  of  the 
Lord  is  in  the  house  of  the  wicked :  but  he  blesseth  the  habitation  of  the  just" 
(Prov.  iii.  33).  4.  Unsafe  in  journeys  (ver.  19).  A  kind  providence  watches 
over  a  good  man  ;  but  the  wicked,  through  imprudence  and  neglect,  often  meet 
with  mishaps.  God  alone  can  make  our  journey  prosperous  (Gen.  xxiv.  21), 
and  for  this  a  Christian  will  pray  (Rom.  i.  10).  Such  are  some  of  the  ways 
in  which  a  man  may  be  ruined.  The  very  reverse  of  former  prosperity  and 
a  sure  indication  of  God's  providence. 

III.  Hence  persistence  in  wrong  doing  is  most  foolish.  Heedless,  impetu- 
ous, and  thoughtless,  stripped  of  all  they  esteem  valuable,  exposed  to  mischief, 
and  deaf  to  divine  learning,  sinners  go  on  to  their  doom.  Conduct  most  reckless 
and  most  criminal !  God  expostulates  but  in  vain.  Fighting  against  God  and 
their  own  interests  !  What  monstrous  folly  !  What  infinite  mercy  to  prevent 
irremediable  destruction.     "  Ye  fools,  when  will  ye  be  wise  ? " 


First  Group:   Sin  and  Sufferings. —  Verses  20-2Q. 

Judgments  are  grouped  together  in  series.  Examine  each  in  order.  From 
the  first  group,  learn — 

I.  That  sin  brings  miseries.  Sin  and  suffering  are  bound  together  by  iron 
chains.  This  is — 1.  A  doctrine  of  Scripture.  "  He  that  pursueth  evil,  pursueth 
it  to  his  own  death."  "  The  wages  of  sin  is  death."  2.  A  law  of  nature. 
"  Curses  never  come  causeless."  Sin  is  violation  of  natural  order,  and  sufterino- 
must  follow  as  season  follows  season.  3.  A  Divine  appointment.  Misery  springs 
not  from  the  dust,  but  is  linked  by  Divine  decree  to  evil  doing.  Moral  laws  are 
as  certain  in  operation  and  results  as  natural  laws.  We  cannot  evade  the  issues 
of  conduct ;  the  seed  determines  the  nature  of  the  crop,  and  the  sowing  the 
reaping. 

II.  That  the  miseries  of  sin  are  often  most  distressing.  What  a  list  in 
these  verses  !  1.  Consuming  pestilence.  Cleaving  unto  men,  cemented  and 
inseparable — defying  the  skill  of  the  physician  and  the  efforts  of  sanitary 
authorities.  2.  Manifold  bodily  diseases  (ver.  22).  Germs  of  disease  float  in 
the  atmosphere,  and  are  developed  by  the  conduct  of  depraved  men.  Moral 
poison  destroys  physical  beauty  and  life,  and  covers  the  body  with  sores  and 
diseases.  3.  Terrible  drought.  Destroying  vegetation  by  "  blasting  and 
mildew  "  (ver.  22).  Early  and  latter  rain  withheld,  and  the  earth  hard  and 
incapable  of  cultivation.  Heaven  above  as  brass,  and  earth  beneath  as  iron. 
The  surface  of  the  ground  reduced  to  powder,  which  is  taken  up  by  strong  winds 
and  poured  down  in  showers  of  destructive  violence  (ver.  24).  4.  Defeat  in 
war.  A  nation  ever  victorious  through  God,  bereft  of  his  help,  smitten  by  the 
enemy  ;  fleeing  away  in  disgrace  ;  "  removed  into  all  the  nations  of  the  earth," 
or  left  on  the  field  exposed  to  indignity,  "  meat  unto  all  the  fowls  of  the  air, 
and  unto  the  beasts  of  the  earth  "  (ver.  26).  Sin  brings  ruin — ruin  in  everything 
connected  with  the  sinner — ruin  in  body  and  soul,  in  family  and  estate.     We 

335 


CHAP,  xxviir.         EOMILETIC  COMMENTARY :   DEUTERONOMY. 


best  serve  our  own  interests,  and  preserve  our  well-being,  for  this  world  and  the 
next,  by  acting  in  conformity  with  God's  word. 

"  When  sorrows  come, 
They  come  not  single  spies, 
But  in  battalions." — Shaksjpeare. 


Above  and  Beneath. —  Verses  23-24. 

These  words  have  a  moral  application  and  may  typify  spiritual  dearth. 

I.  Above  abundant  supplies-  A  storehouse  full  of  good  things,  ready  to  be 
poured  out.  The  Holy  Spirit  and  showers  of  divine  blessings.  "  I  will  pour 
water  upon  him  that  is  thirsty,  and  floods  upon  the  dry  ground." 

II.  Beneath,  parched  ground.  The  ministry  needs  quickening.  The  Church 
languishes.  Failure  of  effort  and  lack  of  conversions.  The  vineyard  of  God 
unfruitful  and  the  world  perishing.  "  Popularize  your  societies  "  is  the  cry  of 
many  ;  we  say  vitalize  them.  "  I  beheld,  and  lo,  the  fruitful  place  was  a 
wilderness." 

III.  How  to  remove  the  sterility.  It  is  not  designed  to  be  permanent. 
1.  Forsake  sin.  Tiiis  brings  blight  and  curse.  "  He  turneth  a  fruitful  land 
into  barrenness  for  the  wickedness  of  them  that  dwell  therein."  2.  Fray  to 
God.  "Prayer,"  says  Robert  Hall,  "is  a  spring  which  the  Almighty  never 
fails  to  touch  when  He  has  a  rich  blessiug  to  communicate  to  His  church." 
Unexpected  and  marvellous  things  may  be  witnessed  through  prayer.  "  Prove 
me  now  herewith,  said  the  Lord  of  Hosts,  if  I  will  not  open  to  you  the  windows 
of  heaven  and  pour  you  out  a  blessing,  that  there  shall  not  be  room  enough  to 
receive  it." 


HOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.     20.      The    Threefold    Curse,  Ver.  22.     Seven  Plagues.     What  a 

Cursing,    vexation,    and    rebuke.     1.  fearful  thing,  to  fall  into  the  hands  of 

Bloral  in  its  cause.     "  Wickedness  of  the  living  God  ! 
thy  doings  .  .  .  Thou    hast   forsaken 
me."     2.  Extensive  in  its  scope.     "  In 

all  that  thou  settest  thine  hand  unto."  Vers.  23,  24.     The  pitiless  storm. 

3.  Long   in   its  duration.      "  Until."  1.    Endangering    life,    blinding    eyes, 

4.  Terrible  in  its  end.  "Destroyed."  filling  nostrils  and  mouth,  making  it 
"Perish  quickly.".  .  ."  The  ;?r5^  of  these  difficult  to  breathe  and  drive  in  the 
words  seems  to  import  that  God  would  street.  2.  Creating  intense  thirst  ; 
blast  all  their  designs  ;  the  second  the  lips  crack,  and  no  water  to  slake 
relates  to  disquiet  and  perplexity  of  burning  thirst.  3.  Affording  no 
mind  arising  from  disappointment  of  shelter  ;  often  no  bush,  no  rock,  no 
their  hopes,  and  presages  of  approach-  friendly  house  to  hide  from  the  fierce 
ing  miseries  ;  the  third  respects  such  simoon. — Cf.  Dr.  Porter,  and  Ld. 
chastisements  from  God  as  would  give  and  Bk.  II.  311,  Thom. 

them  a  severe  check  and  rebuke  for 
their  sins  and  follies." 
336 


EOMILETIC  COMMENTARY:    DEUTERONOMY.        chap,  xxviii. 


Second  Group:  The  Power  of  God  in  the  Affliction  of  Men. —  Verses27-o 

Once  the  sinner  having  set  himself  against  God,  he  of  necessity  suffers  in 
mind,  body,  and  estate.  The  primitive  laws  of  nature  become  executors  of 
God's  power  and  judgments. 

I.  God's  power  displayed  in  human  life.  God  is  absolutely  supreme,  a  law 
unto  Himself  and  does  what  He  will  among  men.  1.  lu  the  human  hodij 
Cver.  27).  God,  who  built  our  body,  can  smite  it  with  disease  ;  acute  and 
loathsome  ;  torture  every  nerve,  and  render  man  hideous  from  "  the  sole  of  the 
foot  to  the  crown  of  the  head."  2.  In  the  human  mind  (ver.  28).  Mental 
sufferings  are  greater  than  bodily.  If  the  mind  is  smitten  and  reason  dethroned, 
man  is  down  and  no  physician  can  help  him  up.  With  a  healthy  body,  elevated 
desires  and  happy  prospects,  we  may  triumph  over  physical  suffering.  But 
when  body  and  mind  are  tortured,  how  terrible  !  "  A  wounded  spirit,  who  can 
bear  ?  "  3.  In  the  social  circle  (ver.  30).  Wife,  house  and  vineyard,  everything 
most  dear  would  be  touched  and  taken  by  the  curse.  Sin  robs  of  family  joys 
and  family  status.  Domestic  comfort,  reputation  and  property  all  go.  Often 
from  heights  of  worldly  greatness,  families  fall  to  the  lowest  depths  of 
degradation  and  distress.  "  For,  lo,  our  fathers  have  fallen  by  the  sword, 
and  our  sons  and  our  daughters  and  our  wives  are  in  captivity  for  this" 
(2  Chrou.  xxix.  9). 

II.  God's  power  displayed  in  national  history.  Nations  are  but  men, 
governed  by  the  providence,  according  to  the  purpose  of  God.  He  can  dash 
them  in  pieces  like  a  potter's  vessel.  God  has  power.  1.  Over  the  j^ossessions 
of  nations.  "Vineyards"  are  planted  by  Him.  Sheep  and  oxen  ;  "the  cattle 
on  a  thousand  hills  are  His."  A  nation's  property  may  be  great,  constantly 
accumulating,  and  apparently  secure,  but  if  unjustly  gained,  ungratefully  held 
or  wickedly  abused,  God  may  give  it  to  the  "  enemies  and  thou  shalt  have  none 
to  rescue  "  (ver.  31).  "  He  increaseth  the  nations  and  destroyeth  them;  He 
enlargeth  the  nations  and  straitenetli  (carrieth  them  away)  again  (Job  xii.  23). 
2.  Over  the  j^ojjnlation  of  nations.  God  builds  up  a  people  in  number,  as  well 
as  in  material  wealth.  But  "  He  breaketh  down  and  it  cannot  be  built  again." 
Vice  poisons  the  blood  and  destroys  tiie  life  ;  war,  famine  and  pestilence  waste 
the  inhabitants  of  nations.  Posterity,  to  whom  are  committed  the  interests  of 
commerce,  the  defence  of  the  throne  and  the  glory  of  our  name,  are  often  cut  off 
by  divine  judgments.    "  I  will  cut  off  man  from  off  the  land,  saith  the  Lord." 

Ill  fares  the  land,  to  hastening  ills  a  prey. 
Where  wealth  accumulates,  and  men  decay. 

III.  God's  power  irresistible  in  its  displays.  Israel  would  see  their  children 
carried  captives  but  have  "  no  mi.uht  in  their  hand  "  to  rescue  them,  and  would 
pine  away  in  sorrow  (ver.  32).  1.  Powerless  to  resist  His  doings.  Power  is  seen  in 
creation,  sustenance  and  government  of  the  world.  "  He  is  mighty  in  strength," 
the  force  of  all  forces,  in  heaven  and  earth.  "  Men  shall  speak  of  the  might  of 
thy  terrible  acts."  "  I  will  work  and  who  shall  let  it "  (hinder,  or  turn  it  back) 
Is.  xliii.  13.  2.  Powerless  to  resist  his  pH7'pose.  No  man,  no  combination  of 
men  can  prevent  the  fulfilment  of  His  plan.  "  He  is  of  one  mind,  and  who  can 
tui-n  Him  ?  "  Can  a  pebble  hinder  the  advancing  tide  ?  God  moves  on  in 
majestic  power.  Nations  are  futile  in  their  rage  and  opposition.  "  If  he  cut 
off  and  shut  up  (i.e.  arrest  and  imprison),  or  gather  together  (call  an  assembly 
for  judgment),  then  who  can  hinder  Him  ?  "  (Job  xi.  10).  What  folly  to  resist 
God.  "  Why  dost  thou  strive  against  Him  ?  "  Has  He  done  you  harm  ?  Can 
you  succeed  ?    Submit,  avoid  the  curse  and  secure  the  blessing." 

T  337 


CHAP,  xxviii.        nOMJLETIC  COMMENTARY:    DEUTERONOMY. 


HOMILETIC  HINTS  AND  SUGGESTIONS. 

Vers.  28,  29.     The  dreadful  j)Oicer  Judicial  Blindness.    1.  When  truth 

of  suffering.     "  Smite  thee  with  mad-  is  rejected.      2.  Moral  light  intellec- 

ness."      God's    judgments    reach   the  tual  and  spiritual  withdrawn.     And  3. 

inind  as  well  as  body  and  estate,  make  Moral    vision    entirely    obscured   {cf. 

men  a  terror  to  themselves  and  drive  Rom.  xi.  18  ;  2  Cor.  iii.  4).     "  They 

them  to  desperation.  met  with  (run  into)  darkness  in  the 

Blindness,  physical  and  mental,  loss  daytime,   and    grope  in  the  noonday 

of  sight  and   confounding   of  under-  as  in  the  night  (Job.  v.  14). 
standing.     Unable  to  devise  means  to 

prevent  or  remove  calamities,  and  led  Vers.  27-34.     Elements  of  Distress. 

to  adopt  those  which  tended  directly  1.    Personal    annoyances     (ver.    27). 

to  their  ruin.     How  true  the   sayiug,  2.     Mental     derangement    (ver.    28). 

Quos  Deus  vult  perdere  j)'i'ius  dementat  3.  Providential  reverses  {a)  In  domes- 

"  'J'hose  whom  God  wishes  to  destroy,  tic  life  (ver.  30).     (b)  In  commercial 

he  first  infatuates."     What  a  warning  life  (vers.  31-33).     Distress  indicating 

to  nations  !   What  an  awful  type  of  Divine  agency.     Divine  severity, 
wicked  men  ! 


Third  Group  :    The  Rejection  and  Degradation  of  Israel. —  Verses  35-46. 

We  have  here  solemn  gradation  of  evils.  Confusion  and  anarchy,  uniting 
witli  oppression,  produce  madness  of  heart  ;  disease  pursues  its  ravages  in  most 
malignant  forms  ;  labour  and  enterprise  are  blasted  by  the  curse,  and  the 
nation  sinks  into  total  disgrace  and  ruin. 

I.  Israel  would  be  cut  off  from  fellowship  with  God  (ver.  35).  From  "  the 
sole  of  the  foot  unto  the  crown  of  the  head  "  they  would  be  smitten  with  loath- 
some and  incurable  disease,  "  a  sore  botch  that  cannot  be  healed."  Leprosy 
cut  off  from  the  society  of  man,  so  Israel  would  be  excluded  from  fellowship 
with  God. 

II.  Israel  would  become  impoverished  at  home.  1.  The  fruits  of  the  land 
ifould  be  consumed.  Locusts  would  devour  the  seed.  They  might  carry  much 
into  the  field,  but  would  reap  little  (ver.  28)  ;  the  planting  and  dressing  of  the 
vineyard  would  give  no  wine  to  drink,  for  the  worm  would  devour  the  vine 
(ver.  39)  ;  the  trees  would  yield  no  oil  to  anoint,  but  would  be  uprooted  or 
destroyed  (ver.  40).  2.  They  icould  fall  into  an  inferior  position.  They  would 
have  to  borrow  money  instead  of  lending  (ver.  44)  ;  strangers  would  rise  above 
them  in  wealth  and  social  rank,  "  become  the  head,  and  they  would  be  the 
tail ;  "  their  condition  would  be  the  opposite  to  verse  13.  3.  A  curse  icould  rest 
upon  their  children.  Children  may  deteriorate  through  sin,  and  carry  in  their 
persons  the  curse  of  God  to  future  generations.  "And  upon  thy  seed  for  ever." 
Israel  as  a  nation  would  be  rejected,  but  a  remnant  would  be  saved  {cf  Is.  x.  22  ; 
vi.  13  ;  Rom.  ix.  27  ;  xi.  5). 

III.  Israel  would  he  a  terror  to  spectators.  "  For  a  sign  and  for  a  wonder  " 
(ver.  46).  God's  doings  are  not  simply  xronderjul,  but  signs  of  supernatural 
interposition,  illustrations  of  spiritual  truth.  Never  was  a  people  such  a  sign 
as  the  Jews,  whose  seed  for  thousands  of  years  have  been  a  wonder  over  the 
face  of  tiie  earth  ! 

IV.  Israel  would  be  brought  under  subjection  to  a  foreign  Power.  1.  They 
were  taken  into  captivity  (ver.  36).     Their  kings — Jehoichin  (2  Kings,  xxiv. 

338 


HOMILETIC  COM  ME  NT  A  R  Y :    DEUTERONOM  Y.        chap,  xxviii. 


12,  14),  Zedekiali  (2  Kings,  xxv.  7,  11),  and  Manasseli  (2  Ch.  xxxiii.  11)— were 
taken  away  by  foreign  nations.  Edward  III.  had  the  King  of  Scots  and  the 
King  of  France  captives  together,  Monarchs  with  body-gnards  and  means  of 
protection  cannot  escape  the  vengeance  of  God.  How  hopeless  that  case  when 
the  defender  shares  the  fate  of  the  subjects  !  2.  TImj  ivere  forced  to  serve  other 
gods.  As  in  Babylon  and  in  Popish  countries.  "  Tlierefore  will  I  cast  you  out 
of  this  land  into  a  land  that  ye  know  not,  neither  ye  nor  your  fathers  ;  and 
there  shall  ye  serve  other  gods  day  and  night,  where  I  will  not  show  you  favour  " 
(Jer.  xvi.  13). 

v.  Israel  would  become  a  byeword  among  nations  (ver.  37).  Jews  have 
been  despised  among  Mahometans,  Pagans,  and  Christians,  There  is  scarcely 
any  part  of  the  globe  where  the  prediction  has  not  been  verified.  "  In  short, 
the  annals  of  almost  every  nation,  for  1800  years,  afford  abundant  proofs  that 
this  has  been,  as  it  still  is,  the  case,  the  very  name  of  Jew  being  a  universally 
recognised  term  for  extreme  degradation  and  wretchedness,  and  is  often  applied 
by  passionate  people  in  derision — '  You  Jew  ! '  "  "And  now  am  I  their  song  ; 
yea,  I  am  their  byeword  "  (Job  xxx.  9). 


God's  Control  over  Nature, —  Verses  35  and  38-42. 

I.  In  the  material  department.  Earth  with  its  produce,  in  fields  and  vine- 
yards— heaven  with  its  sun  and  its  showers,  are  under  the  superintendence  of 
God  and  governed  in  the  interests  of  men.  The  heavens  satisfy  the  earth  and 
the  earth  yields  its  increase  to  men  ;  but  all  things  in  heaven  and  earth  depend 
upon  God.  "  So  that  without  His  bidding,"  says  Calvin,  "  not  a  drop  of  rain 
falls  from  heaven,  and  the  earth  produces  no  germ,  and  consequently  a'.l  nature 
would  be  barren,  unless  he  gave  it  fertility  by  his  blessing."  "  How  long  shall 
the  land  mourn  and  the  herbs  of  every  fiekl  wither  for  the  wickedness  of  them 
that  dwell  therein." 

II.  In  the  intelligent  department.  Over  the  bodies  and  minds  of  men. 
The  beauty  of  the  one  and  the  vigour  of  the  other.  The  strength  of  the  limb 
(ver.  35)  and  the  use  of  reason  (ver.  28)  come  from  Him.  The  condition  of  the 
parents  and  the  fate  of  the  children  are  fixed  by  His  providence  (ver.  41).  God 
directs  and  controls  all  forces  and  all  agencies  to  accomplish  His  designs. 
None  are  beyond  the  reach  and  none  can  escape  the  punishment  of  God.  "All 
troubles,"  says  Bishop  Reynolds,  "  liave  their  ciuumi.ssion  and  instructions  from 
Him — what  to  do,  whither  to  go,  whom  to  touch,  and  whom  to  pass  over." 


Parental  Disappointment. —  Verse  41. 

I.  Parents  anticipate  great  things  from  children.  Dutiful  conduct  and 
reverence,  joy,  advancement,  honour  and  prosperity.  Gratitude,  needful  help 
and  preservation  of  family  name. 

II.  Parents  are  often  disappointed  in  their  children.  Sometimes  cut  down 
by  early  death.  They  often  turn  out  badly,  a  curse  instead  ot  a  blessing.  They 
are  taken  captives  by  evil  habits  and  evil  company — because  disloyal  and  un- 
natural. "  God  help  me,  my  own  cliildren  Itave  forsaken  me,"  said  James  II. 
who  stands  forth  a  type  of  a  deserted  father.  "A  wise  son  maketh  a  glad 
father  :  but  a  foolish  son  is  the  heaviness  uf  his  mother." 

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CHAT.  XXVIII.         IIOMILETIC  COMMENTARY:    DEUTERONOMY. 


IIOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.    35.       Diseases.      1.    Painful.  Gumming.       This    teaches    two    im- 

2.    Degrading.     3.    Incurable   (c/.    Is.  portant   lessons  :    First,    he    explains 

i.  4-6).  this  severe  persecution,  permitted  by 

God  to  fall  upon  them  because  they 

Ver.  37.     A  Proverb.      1.  A  fact,  were  set  up  as  a  model  nation  chosen 

2.  A  dishonour.      3.    A   punishment,  from  heathendom,  enriched  with  privi- 

4.  A  witness  to  proplietic  truth.   What  leges,   glory  and   position.     But  they 

a   fall   from    the    original   mission    of  were  untrue,  forsook   God  ;    and   the 

Israel.     "  Poets,   dramatists,  have   all  height  of  the  dignity  to  which  they 

taken  the  Jew  as   the  personation  of  were   raised,    is   the   measure   of    the 

what  is  mean,  grasping,  and  avaricious  depth  of  degradation   to    which  they 

("  Greedy  as  a  Jew."     "Avaricious  as  have  sunk  for  abuse  of  it.     Secondly, 

a  Jew  ").      Yet   he   is   not   more   so,  how  impossible  to  escape  the  conclu- 

intrinsically,   than   we   are  ;  it  is  cir-  sion  that  the  Book  of  Deuteronomy  is 

cumstances  that  have  made  him  so  ;  inspired  !      The    predictions    in    this 

it  is  persecution  and  ill-treatment  that  chapter,  and  in  the  ensuing  one,  are 

have  crushed  him.     And  all  this  is  the  so  specific,  so  literal,  that  they  carry 

fulfilment   of    prophecies    old   as   the  in  their  own  bosoms  the  tests  of  in- 

days  of  Moses,  and  yet  not  the  justi-  spiration. — {Idem). 
fication    of    his    persecutors."  —  Dr. 

Fourth  Group  :    Disobedience  to  God  resulting  in  Servitude  to  Man. 

Verses  47-57. 

Every  department  of  national  life  has  been  under  the  curse  ;  yet,  in  love  to 
His  people  and  earnest  desire  to  preserve  them  from  wrath,  the  faithful  sevvant 
of  God  goes  further,  and  pictures  greater  severity  in  bondage  to  heathen  yoke. 
Having  forsaken  God,  they  were  left  in  servitude  to  man. 

I.  If  Israel  would  not  obey  God,  they  would  be  compelled  to  serve  enemies- 

"  Because  thou  servedst  not  tlie  Lord,  therefore  shalt  thou  serve  thine  enemies  " 
(ver.  47,  48).  1.  tServe  in  hunger  and  ivant.  "In  hunger,  thirst,  nakedness 
and  in  want  of  all  things."  "  Man's  life,"  says  Calvin,  "  is  not  shut  up  in  bread, 
but  hangs  on  the  Sovereign  will  and  good  pleasure  of  God."  He  can  withhold 
bread,  take  away  water,  create  natural  and  spiritual  distress  in  schools,  churches, 
and  nations.  2.  Sero2  in  vigorous  oppression.  "  He  shall  put  a  yoke  of  iron 
about  thy  neck  "  (ver.  49).  Instead  of  the  easy  yoke  of  God,  they  would  be 
slaves  to  a  cruel  foe  {cf.  Jer.  xxvii.  11,  12).  Those  who  refuse  reasonable  service 
to  God,  will  have  to  bow  to  the  tyranny  of  sin. 

II.  These  enemies  would  be  most  barbarous  and  cruel.  This  description 
might  apply  to  the  Chaldeans  when  compared  with  Moabites,  Philistines  and 
other  neighbours  in  Judea,  but  the  Ilomans  answer  best  to  it.  1.  Enemies 
which  scorn  the  distant  foe.  They  came  "from  far,"  from  France,  Spain  and 
Britain — then  considered  the  end  of  the  earth.  2.  Enemies  which  defy  the 
strength  of  battlements  (ver.  52).  All  fortified  places  to  which  the  people 
escaped  were  taken,  and  the  walls  of  Jerusalem  razed  to  the  ground.  3.  Enemies 
which  have  no p>ity  for  the  people.  "Not  regard  the  person  of  the  old,  nor 
show  favour  to  the  young  "  (ver.  50).  Josephus  says  the  Romans  had  no  mercy 
for  infants  and  spared  neither  sex  nor  age.  Cruel  and  insensible  to  human 
instincts.  4.  Enemies  of  ruthless  vengeance.  "  Fruit  of  thy  cattle,  fruit  of  thy 
land,"  all  consumed.     The  invader  destroyed  everything  within  reach,  every 

340 


IIOMILETIC  COMMENTARY:    DEUTERONOMY.        chap,  xxtiii. 


district  through  which  they  passed  was  strewed  with  wrecks  of  devastation. 
5.  Enemies  of  sudden  apiiroach.  Swift  as  au  eagle — the  ensign  of  tlie  standards 
of  the  Roman  army — pouncing  violently  upon  its  prey.  It  is  true  morally  and 
physically  that  "  where  the  carcase  is,  there  will  the  eagles  be  gathered 
together." 

III.  In  their  distress  and  siege  Israel  would  be  driven  to  horrible  extremities 
(vers.  58-57).  1.  Famine  would  had  them  to  eat  the  fruit  of  their  own  body 
(ver.  53).  Fulfilled  2  Kings  vi.  25,  28,  29  ;  Lam.  ii.  20  ;  iv.  10  ;  Baruch  ii.  3  ; 
and  in  the  Roman  siege.  2.  Famine  would  create  domestic  jealousy.  The 
man  of  luxury  would  envy  his  relatives  if  better  off  than  himself ;  or  avoid 
them  in  jealousy  and  fear  lest  they  should  discover  and  demand  a  share  of  his 
unnatural  viands.  "  lu  every  house  where  there  was  any  appearance  of  food, 
the  dearest  relatives  fought  each  other  for  it — even  mothers  their  infants." — 
{Josephus).  3.  Famine  would  destroy  natural  affection.  Tiie  delicate  and  sensitive 
woman  would  be  unrestrained  by  natural  affection  and  appease  her  hunger  with 
her  offspring  and  afterbirth.  In  the  siege  of  Samaria,  a  woman  boiled  her  son 
(2  Kings  V.  28,  29),  which  was  also  done  in  the  siege  by  the  Romans.  Famine 
was  so  terrible,  that  "  for  want  of  all  things,"  the  leather  of  girdles,  shoes  and 
shields,  and  even  stale  dung  of  oxen  were  eagerly  devoured  {cf.  Ezek.  v.  10  ; 
Jer.  xix.  9).     Such  were  the  awful  consequences  of  forsaking  God. 

One  woe  doth  tread  upon  another's  heel, 
So  fast  they  follow. — Shaksjitare. 

Thus  woe  succeeds  woe,  as  wave  a  ■wa,\e.~ Herrlch. 

EOMILETIC  HINTS  AND  SUGGESTIONS. 

Vers.  47.     Joyful  Service.      I.  Its  strong.     II.  The  mischief  he  commits. 

Motive.     God's  goodness  in  personal  III.  The  impotence  to  resist, 
mercies,     family      mercies,      spiritual 

mercies.  II.  Its  embodiment  in  secret  Ver.  52.  Confidence  in  strongholds. 
and  social  devotion,  in  songs  of  praise,  Jews  seldom  ventured  to  fight  in  open 
grateful  offerings  and  loyal  obedience,  fields.  They  trusted  to  high  and  fenced 
Here  we  have  duty  and  favour,  "  the  ivalls.  In  a  special  manner  they  con- 
duty  of  delight,"  as  a  modern  writer  fided  in  the  strength  and  situation  of 
would  say,  labour  and  sunshine.  "The  Jerusalem,  as  Jebusites,  former  inhabi- 
love  which  does  not  lead  to  labour  will  tants  did  before  them  (2  Sam.  v.  6,  7). 
soon  die  out  ;  and  the  thankfulness  Vain  is  the  confidence  of  the  sinner, 
which  does  not  embody  itself  in  sacri-  His  stronghold  a  refuge  of  lies 
fices  is  already  changing  to  ingrati-  (Is.  xxviii.  15).  Divine  Retribution, 
tude."  1.  Discovers  every  subject.     None  can 

hide  from  God.      2.  Overturns  every 

Vers.  47,  48.     The  dread  alternative,  stronghold.    3.  Penetrates  every  place. 

God  orman,  with  joyfulnessor  in  want,  "Prince's  palaces  are  not  above,  the 

etc.  poor  man's  cottage  is  not  beneath  the 

judgment  of  God."     God  is  the  only 

Vers.    49-52.        Foreign    conquest,  stronghold  in  whom  we  should  trust. 

I.  The  foe  described  swift,  cruel  and  Christ  is  the  refuge,  flee  to  him  ! 

The  Glorious  and  Fearful  Name. —  Verse  58. 

The  name  of  Jehovah  most  prominent  here  to  check  the  downward  course, 
secure  glory  and  regard.     Pause  and  consider  its  nature  and  demands. 

341 


CHAP,  xxviir.        IIOMILETIC  COMMENTARY:    DEUTERONOMY. 


I.  A  Name  revealed  in  Scripture.  Not  known  to  patriarchs,  or  if  known 
not  xinderstood  in  its  fulness  and  blessing  (Ex.  vi.  3).  It  was  a  preface  to  the 
law  (Ex.  XX.  2)  and  a  special  revelation  to  Moses  (Ex.  iii.  13-15  ;  vi.  3),  indi- 
cating a  God  faithful  and  self-existent,  absolute  being,  and  infinite  perfection  ; 
a  Name  above  every  name,  never  to  be  uttered  without  reverence,  the  sanctity 
of  which  aggravates  crime  against  it.  It  is  the  scriptural,  the  theocratic  name 
of  God. 

II.  A  Name  written  in  Nature.  In  letters  of  burning  splendour  in  heaven 
above  and  earth  beneath  ;  "  glorious  "  in  goodness  and  "  fearful "  in  power. 
In  thunder,  lightning,  and  earthquake  we  have  displays  of  power  and  majesty. 
Men  speak  of  laws  sind  forces  of  nature ;  true  science  discerns  God,  and  spells 
his  name  in  all  departments  {cf.  Ps.  civ.)  :  "  For  that  Thy  name  is  near  Thy 
wondrous  works  declare  "  (Ps.  Ixxv.  1). 

III.  A  Name  illustrated  in  Providence.  It  has  been  vindicated  and  honoured 
in  history — 1.  In  displays  ofpowtr.  "  Twice  " — i.e.,  again  and  again  in  his  pro- 
vidential government  of  the  world — "  have  I  heard  this,  that  power  belongeth 
unto  God"  (Ps.  Ixii.  11).  God  repeats  the  lesson  if  man  will  only  hear 
(Job.  xxxiii.  14).  2.  In  displays  of  judgment.  In  Egypt  and  Babylon,  in  the 
Flood,  in  the  destruction  of  Sodom  and  Jerusalem,  God's  "judgments  are 
manifest "  (Rev.  xv.  4).  3.  In  displays  of  mercy.  Mercy  as  well  as  power 
belongs  to  God  (Ps.  Ixii.  12) ;  mercy  consonant  with  justice — mercy  to  the 
obedient  and  justice  to  oifender.  "  The  name  of  the  God  of  Jacob  (the  mani- 
fested power  and  faithfulness  of  the  God  who  saved  Jacob  in  the  day  of  trouble 
(Gen.  xxxii.)  dejend  thee  {lit.  exalt,  set  thee  on  high  and  in  a  secure  place  ") 
(Po.  XX.  1).  Thus  have  we  a  continual  manifestation  of  this  memorial  name 
(IIos.  xii,  5).  "  This  is  my  name  for  ever,  and  this  is  my  memorial  unto  all 
generations  (Ex.  iii.  15). 


Fifth  Group  :  Obstinate  Rebellion  brings  utter  Ruin — Verses  58-68. 

These  are  not  expressions  of  vindictive  feeling.  God  delights  to  bless,  not 
to  cur^e.  But  they  describe  natural  consequences  of  transgression.  In  its 
beginning,  progress  and  ultimate  issue  fearful  is  rebellion — constant  rebellion 
against  God. 

I.  Obstinate  Rebellion  increases  calamities.  Sin  unpardoned  develops  new 
symptoms,  and  as  the  evil  grows  greater  miseries  follow.  1.  It  prolongs  and 
intensifies  those  ive  have.  "  The  Lord  will  make  thy  plagues  ivonderful,  great 
plagues  of  long  continuance  (ver.  59)."  God  must  rule.  Afflictions  are  not  taken 
away  until  the  desired  end  is  accomplished,  verses  23,  20.  2.  It  brings  others 
vjjon  us.  "  Every  plague  not  written  will  the  Lord  bring  upon  thee,"  ver.  61. 
God  has  infinite  resources.  As  in  the  case  of  Job  the  climax  is  terrible.  "Thou 
renewest  thy  witnesses  {marg.  plagues)  against  me,  and  increases  thine  indigna- 
tion upon  me  ;  changes  and  war  (successions  and  a  host,  i.e.,  one  host  succeed- 
ing another)  are  against  me"  (Job.  x.  17). 

II.  Obstinate  rebellion  turns  God's  love  into  anger.  His  procedure  towards 
men  is  changed  by  their  disobedience,  1.  In  rejecting  Ilis  people.  "As  the 
Lord  rejoiced  to  do  good  so  will  he  rejoice  to  destroy,  bring  to  nought  and  pluck 
off"  (ver.  63).  The  loss  of  children,  the  decay  of  prosperity  and  future  hope 
grievous.  But  when  God  withdraws  Ills  presence  and  providence,  nothing  can 
sustain  a  church  or  people.  Awful  to  be  forsaken  of  God.  To  have  iiis 
countenance  turned  from  us  and  against  us  in  trouble — to  have  frowns  instead  of 

342 


HOMILETIC  COMMENTARY :    DEUTERONOMY.        chap,  xxviii. 

smiles,  must  be  hell  and  not  heaven.  "  Woe  also  to  them  when  I  depart  from 
them."  2.  In  scattering  them  abroad.  "  The  Lord  shall  scatter  thee  among 
all  people,"  etc.  (ver.  64).  Uprooted  from  Canaan,  and  driven  to  wander 
homeless  to  the  ends  of  the  earth.  If  no  true  allegiance  to  God,  country, 
societies,  and  creeds  cannot  unite  and  secure.  "  The  Lord  scattered  them 
abroad  "  (Gen.  xi.  8).  3.  In  reducing  them  to  slavery.  "  Ye  shall  be  sold  for 
bondsmen  "  (ver.  68).  Once  they  marched  triumphant  out  of  Egypt,  but  they 
would  return  as  slaves  in  the  ships  of  Tyre,  Sidon,  and  Home  (Josephus). 
Those  who  live  in  luxury  often  lose  their  liberty  and  become  reduced  to 
servitude — servitude  disgraceful  and  most  severe.  "  So  they  came  into  the 
land  of  Egypt,  for  they  obeyed  not  the  voice  of  the  Lord  "  (Jer.  xliii.  7). 

III.  Obstinate  rebellion  endangers  human  life.  "  Thy  life  shall  hang  in 
doubt  before  thee "  (ver.  66).  Endangers.  1.  Bi/  grievous  suffering.  Diseases 
of  Egypt  were  brought  upon  them.  Often  acute  physical  disease,  hideous  and 
loathsome.  Sometimes  mental  agony,  sorrow  of  mind  extinguishing  the  hope  of 
life,  or  rendering  it  impossible  to  bear.  ["  The  days  of  affliction  have  taken 
hold  (fast  hold)  upon  me  (as  armed  men  besieging  a  city)  a  sad  contrast  to 
former  days  (Job  xxx.  16).  2.  By  constant  risks.  There  was  no  assurance,  no 
certainty  of  life  (ver.  66).  Dangers,  real  and  imaginary,  create  constant  fear. 
Life's  thread  may  break.  Its  length  may  be  unexpected  and  strong,  but  time 
will  cut  it  down.  "For  live  , how  we  can,  yet  die  we  must." — {iShahsjjeare.) 
3.  By  premature  death.  Wickedness  shortens  life.  "  The  evil  that  men  do,"  as 
well  as  the  good,  "lives  after  them."  "Deceitful  men  shall  not  live  out  halt' 
their  days  "  (Ps.  Iv.  23).  Sin  by  its  own  nature  and  the  righteous  judgments 
of  God  upon  it,  bring  men  to  untimely  ends  ;  but  piety  contributes  to  the 
length  and  enjoyment  of  life.  "  The  fear  of  the  Lord  prolongeth  days,  but  the 
years  of  the  wicked  shall  be  shortened "  (Prov.  x.  27).  Sinner,  stop  lest  thy 
sin  rise  to  presumption  and  forbearance  end  in  certain  death  !  __  "  Neither  be 
thou  foolish  ;  why  shouldest  thou  die  before  thy  time  ? "  (Ecc.  vii.  17). 

IV.  Obstinate  rebellion  destroys  all  remedy.  Wilful  opposition  to  the 
word  of  God  leads  to  judicial  blindness  and  destruction.  When  God  abhors,  he 
will  soon  abandon.  Mighty  population,  regal  sovereignty,  military  prowess  and 
national  prestige  will  be  smitten  like  a  flower.  No  remedy,  no  security  against 
the  judgment  of  God  but  submission.  That  kingdom  is  strongest,  most  splendid, 
and  most  secure  which  makes  God  its  sovereign.  Otherwise  hated,  forsaken, 
cast  away  !  Divorced  from  God,  forsaken  of  God.  "  I  will  love  them  no 
more." 

Heaven  gives  the  needful,  but  neglected  call. 
What  day,  what  hour,  but  knocks  at  human  hearts, 
To  wake  the  soul  to  sense  of  future  scenes. 

—  Young. 


God-forsaken  Life. —  Verses  63-68. 

When  God  withdraws,  nothing  can  sustain  a  church  or  nation.  When  the 
ark  of  God  was  taken  Ichabod  was  pronounced.  Present  affections  only  fore- 
shadow future  judgments.     "  Woe  also  to  them  when  I  depart  from  them.'' 

I.  A  life  of  bitterness  and  sorrow.  1.  Bitterness  in  mind  and  heart.  Con- 
science stings  and  fears  alarm.  Sin  is  bitterness  and  gall.  Lord  Byron  declared 
that  his  days  were  "  in  the  yellow  leaf,"  the  flowers  and  the  fruits  were  gone, 
"  the  worm,  the  canker,  and  the  grief  are  mine  alone."  2.  Bitterness  in  condi- 
tion and  prospect.     Without  ease,  peace  and  comfort  now  (ver.  65)  and  nothing 

343 


CHAP.  XXVIII.        HOMILETIC  COMMENTARY:   DEUTERONOMY. 

better  in  the  future.     "  I  close  my  eyes  in  misery,  and  open  them  without 
hope,"  said  the  poet  Burns,  in  dying  hours. 

II.  A  life  of  bondage  and  misery.  Bondage  to  lust,  evil  habits,  and  fear 
of  death.  Misery  is  ever  linked  to  sin  ;  like  a  scorpion,  vice  brings  its  own 
torment  (Rev.  ix.  5).  Whatever  the  sinner  does,  he  finds  no  relief.  "  Which 
way  I  move  is  hell,  myself  am  hell,"  Milton  makes  Satan  say.  "Thy  way  and 
thy  doings  have  procured  these  things  unto  thee  ;  this  is  thy  wickedness,  because 
it  is  bitter,  because  it  reacheth  unto  thine  heart." 

III.  A  life  excluded  from  God's  Inheritance.  "  Plucked  off  the  land  "  and 
driven  into  captivity  and  death.  Sin  drove  man  from  Eden,  and  idolatry  the 
Jews  from  Canaan  ;  so  unbelief  and  rebellion  will  exclude  from  heaven. 
Sinners  cannot  enter  the  kingdom  of  God  on  earth,  and  will  be  disinherited  at 
last.  What  a  warning  to  all  in  the  bosom  of  the  Church  and  under  the  sound 
of  the  Gospel !  How  sad  a  godless  life  !  "  I  will  forsake  them,  and  I  will 
hide  my  face  from  them,  and  they  shall  be  devoured,  and  many  evils  and 
troubles  shall  befall  them  ;  so  that  they  will  say  in  that  day,  '  Are  not  these 
evils  come  upon  us  because  our  God  is  not  among  us  ? '  "  (Deut.  xxxi.  17). 


HOMILETIC  HINTS  AND  SUGGESTIONS. 


Ver,  58.  The  Divine  Name — 1.  In 
its  glorious  nature  :  "  glorious  and 
fearful."  2.  In  its  covenant  relation  : 
"the  Lord  thy  God."  3.  In  its  re- 
quirements upon  life  :  "  that  thou 
mayest  fear."  The  duty  of  fearing 
God.  I.  What  God  requires  of  us. 
'J'liat  we  regard  him  (1)  with  reveren- 
tial awe ;  (2)  with  obedient  love  ;  (3) 
with  undivided  attachment.  II.  What 
we  must  expect  at  his  hands  if  we 
comply  not  with  his  requisition  ;  our 
plagues  also  shall  be  wonderful 
(ver.  59) — (I)  here;  (2)  hereafter. — 
C.  Simeon,  M.A. 

Vers.  59-64.  Great  evils.  1.  Smitten 
by  the  judgment  of  God  with  sickness 
severe,  long  and  increasing  (vers.  59- 
62).  2.  Eejected  in  the  covenant  of 
God  (ver.  63).  "  Greatly  as  the  sin  of 
man  troubles  God,  and  little  as  the 
pleasure  may  be  which  he  has  in  the 
death  of  the  wicked,  yet  the  holiness 
of  his  love  demands  the  punishment 
and  destruction  of  those  who  despise 
the  riches  of  his  goodness  and  long- 
suffering  ;  so  that  he  displays  his  glory 
in  the  judgment  of  the  wicked  no  less 
than  in  blessing  and  prospering  the 
righteous"  {Keil).  3.  Scattered  by 
344 


the  providence  of  God  (ver.  64). 
4.  Forced  to  reject  the  worship  of  God. 
"  Thou  shalt  serve  other  gods  "  (ver. 64) 
— lifeless,  senseless  gods,  which  hear 
not  prayer  nor  deliver  from  distress. 

"  When  sorrows  come 
They  come  not  single  spies 
But  in  battalions." 

Ver.  63.  Great  must  be  wickedness 
which  provokes  God  to  reject  and  hate 
His  people.  Notice,  1.  Exclusion  from, 
the  blessings  oj  the  covenant.  Driven 
from  the  house  of  God,  loss  of  out- 
ward privileges  and  position.  God 
deprives  sinful  nations  of  prestige  and 
position,  removes  their  candlestick  for 
ingratitude,  and  casts  them  off  for 
wickedness.  2.  Uprooted  from  the 
land.  God  plants  and  uproots.  He 
can  overturn  a  people  as  well  as  pluck 
up  a  tree.  Nations  may  have  flourish- 
ing trade  and  nobility  grand  mottoes, 
but  God  can  destroy  their  prosperity  root 
and  branch ;  leave  them  without  power 
to  revive  inwardly  or  outwardly.  We 
cannot  flourish  without  God.  "  He 
shall  take  thee  away,  and  pluck  thee 
out  of  thy  dwelling-place,  and  root 
thee  out  of  the  land  of  the  living " 
(Ps.  lii.  5). 


HOMILETIC  COMMENTARY :    DEUTERONOMY.        chap,  xxviii. 


No  Repose  in  a  Godless  Life. —  Verse  65. 

When  Israel  forsook  God  He  forsook  them.  The  predictions  were  fulfilled, 
and  they  were  worse  than  fugitives  and  vagabonds  in  the  earth,  without  settle- 
ment and  ease.     There  is  no  repose  in  a  Godless  life. 

I-  This  truth  is  illustrated  in  Jewish  history.  The  Jews  have  been  driven 
from  land  to  land ;  from  Russia,  Poland  and  Spain.  For  1800  years  or  more, 
they  have  been  homeless,  restless,  and  wretched — a  byeword  and  a  proverb. 

II.  This  truth  is  confirmed  by  experience.  God  is  the  centre  of  rest,  the 
fountain  of  bliss,  and  away  from  Him  we  can  never  find  peace.  "  Thou  madest 
us  for  thyself,  and  our  heart  is  restless  until  it  repose  in  thee  "  {Augustine). 

1.  The  ungodly  find  no  satisfaction  in  sin.  Sin  is  disorder,  disease,  and  creates 
dissatisfaction,  bitterness,  and  anguish.  Lord  Chesterfield  "  run  the  silly  rounds 
of  pleasure,"  but  had  "  no  wish  to  repeat  the  nauseous  dose."  There  is  no 
peace  to  the  wicked  ;  their  hearts  are  "  like  the  troubled  sea  when  it  cannot 
rest,  whose  waters  cast  up  mire  and  dirt "  (Is.  Ivii.  20,  21).  2.  The  ungodly  find 
no  comfort  in  affliction.  They  are  full  of  fear  and  of  "  tossings  to  and  fro." 
Distracted  with  anxiety,  accused  by  conscience  and  tormented  with  guilt,  they 
have  restless  nights  and  wearisome  days.  Sleep,  the  gift  of  God,  and  "  tired 
nature's  sweet  restorer,"  never  refreshes  them.  Phantoms  of  horror  terrified 
Tiberius  and  Caracalla,  and  fearful  visions  murdered  the  rest  of  Nero.  "  When 
I  say,  my  bed  shall  ease  my  complaint,  then  thou  scarest  me  with  dreams  and 
terrifiest  me  with  visions"  (Job  vii.  4,  13).  3.  The  ungodly  have  no  hope  in 
death.  "  No  ease  "  nor  foundation  "  for  the  sole  of  the  foot "  on  the  rock. 
Solon's  maxim  not  far  wrong — "  Call  no  man  happy  till  death."  Whatever  life 
may  be,  "  What  is  the  hope  of  the  hypocrite  (godless  person),  though  he  hath 
gained,  when  God  takes  away  (cuts  off,  6,  9  ;  Is.  xxxviii.  12)  his  spul  ? " 
(Job  xxvii.  8).  There  is  rest  in  Christ,  hope  in  the  Gospel.  Come  and  believe — 
"  Ye  shall  find  rest." 

Who  builds  on  less  than  an  immortal  base, 
Fond  as  he  seems,  condemns  his  joys  to  death. 

HOMILETIC   HINTS   AND    SUGGESTIONS. 

Ver.    65.      'Triple  sorrows.      1.    A  Ver.  66.     Life  in  suspense.     "Hang 

trembling  heart,  as  opposed  to  a  fixed  in  doubt,  lit.  "  thy  life  shall  behanging 

and  courageous  heart.      A  heart  with-  before  the,   i.e.  shall  be  hanging  as  it 

out  dread  of  detection,  disgrace  and  were   on   a   thread,   and    that   before 

punishment.       "  Virtue    is   bold   and  thine    eyes." — {Speak.    Com.)       This 

goodnessneverfearful." — (Shakspeare).  might  be  taken  as  a  warning.    (The 

2.  Failing  of  eyes.  Weary  of  dark-  sword  of  Damocles).  Take  it  as  a  fact, 
ness  and  light,  day  and  night  a  terror.  1.  Because  naturally  uncertain.  _  2. 
When  the  eyes  of  the  soul  are  put  out.  Because  constantly  endangered.  Risks 
the  spiritual  universe  is  midnight  and  through  guilt,  disease,  enemies,  and 
despair.  ''  The  eyes  of  the  wicked  divine  judgments.  Take  warning,  the 
shall  fail."  ?,.  Sorrow  of  mind.  Men-  thread  may  be  cut  any  moment.  What 
tal  agony  depriving  of  rest,  affecting  indifference  ?  "  Though  death  be  be- 
health  and  spirits.  "  Full  of  scorpions  fore  the  old  man's  face  it  may  be  be- 
is  my  mind." — {Shakspeare).  hind  the  youngman's  back." — {Seneca). 

Serious  things  to-morrow  cost  Csesar 


Better  be  with  the  dead  i    .      i,-       Ix.    •     ^• 

Than  in  the  torture  of  the  mind  to  lie  ^nd  ArchiaS  their  llVCS. 

In  restless  ecstacy. — Shakspeare. 


345 


ciur.  xxvjii.        EOMILETIC  COMMENTARY :    DEUTERONOMY. 


Ver.  67.  A  sad  jnctiire  of  a  weary 
life.  Deprived  of  comfort — of  physical 
health  and  mental  vigour  under  the 
curse  of  God.  Such  a  life  intolerable. 
"I  loathe  it"  (Job  vii.  16j.  Let  us 
learnfrom  this  chapter thatour  supreme 
interest  is  to  cultivate  the  friendship 


and  obey  the  word  of  God.  Then 
blessings  and  not  curses  !  Blessings 
here,  blessings  for  ever  ! 

Well  may  your  hearts  believe  the  truths  I  tell  ; 
'Tis  virtue  makes  the  bliss  where'er  we  dwell. 

— Collins. 


ILLUSTRATIONS  TO  CHAPTER  XXVI  11. 


Vers.  1-6.  Prosperity.  Some  years 
ago,  when  preaching  at  Bristol,  among 
other  notes  I  received  to  pray  for 
individuals,  one  was  this — "  A  person 
earnestly  desires  the  prayers  of  this 
congregation,  who  is  prospering  in 
trade."  "  Ah  !  "  said  I  to  myself, 
here  is  a  man  who  knows  something 
of  bis  own  heart ;  here  is  a  man  who 
has  read  the  scriptures  to  some  pur- 
pose."— Jay. 

Vers.  7-10.  Blessing  upon  tJiee.  God 
gives  us  what  we  have,  not  so  much 
that  we  may  have  it,  but  that  we  may 
do  good.  Everything  in  life,  even  the 
best  earned  rewards,  are  seeds  sown 
for  a  future  harvest.  — Bengel.  Ver.  9. 
Keep.  The  virtue  of  Paganism  was 
strength  ;  the  virtue  of  Christianity  is 
obedience. — Hare. 

Ver.  13.  Above.  As  long  as  time 
endureth  there  will  be  distinction  of 
rank,  not  simply  for  the  weal  of  the 
great,  but  for  the  economy  and  safety 
of  the  world.  —  {bJ.  Davies).  True 
elevation  does  not  consist  in  the 
elevation  of  nature,  in  the  material 
or  exterior  hierarchy  of  beings.  True 
elevation,  an  elevation  essential  and 
eternal,  is  one  of  merit,  one  of  virtue. 
Birth,  fortune,  genius,  are  nothing 
before  God. — Lacordaire. 

Vers.  28,  29.  Madness  is  the  last 
stage  of  human  degradation.  It  is  the 
abdication  of  humanity.  Better  to  die 
a  thousand  times. — Najyoleon  I. 

Ver.  30.     House.     If  men  lived  like 

men    indeed,  their  houses   would    be 

temples — temples    which    we    should 

hardly  dare  to   injure,  and   in  which 

346 


it   would    make    us    holy    to   live. — 
Ruskin. 

Ver.  31.  Rescue.  As  the  net  does 
not  spring  up  without  catching  the 
bird,  can  ye  imagine  that  when  de- 
struction passes  by,  ye  will  not  be 
seized  by  it,  but  will  escape  without 
injury. — Hitzig. 

Ver.  34.  Mad  for  sigJit.  A  man 
in  great  misery  may  so  far  lose  his 
measure  as  to  think  a  minute  an  hour. 
— Locke. 

Ver.  36.  King.  The  lot  of  a  de- 
throned king,  who  was  born  a  king 
and  nothing  more,  must  be  dreadful. 
The  pomp  of  the  throne,  the  gewgaws 
which  surround  him  from  his  cradle, 
which  accompany  him  step  by  step 
throughout  life,  become  a  necessary 
condition  of  his  existence. — Napoltonl. 

The  king's  name  is  a  tower  of  strength, 
Which  they  upon  the  adverse  party  want. 

— ShaksjKarc. 

Ver.  37.  A  proverb.  Reputation 
is  gained  by  many  acts,  but  is  lost  by 
one. — (Bacon).  It  is  hopeless  to  re- 
cover a  lost  reputation. — Idem. 

The  purest  treasure  mortal  times  afford 
Is  spotless  rei)utation  ;  that  away, 
Men  are  but  guilded  loam,  or  painted  clay. — 

ShaksjKare. 

Vers.  45  46.     Wonder. 

Think  not  the  things  most  wonderful 

Are  those  beyond  our  ken  ; 
For  wonders  are  around  the  paths, 

The  daily  paths  of  men. — JJawkshaw. 

Ver.  47.     Joyfulness.     I  have  often 
read  my  duty  and  my  sin  in  this  verse. 


IWMILETIC  COMMENTARY :   DEUTERONOMY. 


CHAP.  XXIX. 


Notwithstanding  innumerable  proofs 
of  His  munificence  how  deficient  our 
songs  in  number,  and  how  languid  in 
performance  !  In  the  commonest  en- 
gagements of  life,  and  in  our  daily- 
enjoyments  was  sweet  ingredient 
mingled,  it  would  really  enhance  the 
worth  of  everything,  however  otherwise 
inconsiderable. — Dr.  W.  Hamilton. 

Vers.  53-57.  Eat.  During  a  famine 
in  Italy  a.d.  450,  parents  ate  their 
children.  Eaters  of  human  flesh — 
{Anthropophagi)  —  have  existed  in 
all  ages. 

Famine  has  a  sharp  and  meagre  face. 
'Tis  death  in  an  undress  of  skin  and  bone. — 

Dryden. 

Ver.  58.  Fear.  Disobedience  is 
the  beginning  of  evil,  and  the  broad 
way  to  ruin. — D.  Davies. 


Return,  my  senses  range  no  more  abroad, 
He  only  finds  bis  bliss  who  seeks  for  God.- 

Farnell. 


Vers.    59-61.      Long   continuance. 

One  woe  doth  tread  upon  another's  heel 
So  fast  they  follow. 

— Shakespeare. 

Thus  woe  succeeds  woe,  as  wave  a  wave. 

— Herricl: 

Ver.  63.  Bejoice  to  destroy.  The 
wrath  of  man  is  the  rage  of  man  ;  but 
the  wrath  of  God  is  the  reason  of  God. 
— Bp.  Beynolds. 

Not  thou,  O  Lord,  from  us,  but  we 
Withdraw  ourselves  from  thee. 

— French. 

Ver.  66.  Hang.  My  life  hangs  by 
a  single  thread  ;  but  that  thread  is  in 
a  Father's  hand. — J.  II.  Evans. 


CHAPTER  XXIX. 


Critical  Notes. — The  discourse  is  continued— the  subject  of  that  is  the  covenant  of  Israel 
with  God — its  privileges  conferred  and  obligations  imposed.  Besides  (ver.  1),  not  a  new 
covenant,  but  repetition,  renewal  of  the  old  at  a  suitable  time. 

2-9.  Obligation  to  obey  on  account  of  what  God  had  done  for  Israel.  AH  Israel.  Repre- 
sented by  Elders  {cf.  ver.  10).  Temptations.  Testings,  provings  (cf.  iv.  34  ;  vii.  19).  Not  given. 
They  felt  no  want  and  did  not  ask.  This  complaint  not  to  excuse  weakness,  but  to  direct  them 
in  right  course.  I  (ver.  5).  Jehovah  introduced  as  speaking.  Clothes  and  shoes  preserved 
classified  with  the  gift  of  manna,  therefore  better  understood,  not  as  a  natural  supply  from  flocks 
and  herds,  but  as  a  miraculous  act.  Know  (ver.  6).  Practical  knowledge  of  God,  design  of 
this  goodness,  ver.  7  ;  cf.  ii.  32  ;  iii.  1  ;  ver.  8  ;  cf.  iii.  12,  13.  9-  Prosper.  Lit,  act  wisely 
(xxxii.  29  ;  Jos.  i.  7  ;  1  K.  ii.  3.  "  The  connexion  of  wisdom  in  conduct  and  prosperity  in 
circumstances  is  noteworthy  "  (/Sj3.  Com. ). 

10-15.  Summons  to  enter  the  covenant  afresh  that  they  may  really  be  God's  people.  Your 
tribes,  lit.  your  captains,  your  tribes,  your  elders,  etc.  The  word  "  tribes  "  apparently  denotes 
all  not  in  otiice.  All  were  represented  if  not  present.  Stranger  represents  all  foreign  servants 
bought  with  money  (Ex.  xii.  44)  or  taken  in  war.  Little  ones  represented  by  parents  or 
guardians.  Menial  servants  not  excluded.  None  exempt  from  the  terms  of  national  covenant, 
which  embraced  not  only  those  living,  but  posterity  (ver.  14). 

16-29.  Once  more  denouncing  rejection  in  case  of  apostasy,  or  breach  of  covenant.  Ver 
16,  17  not  parenthetic  as  in  the  A.V.  Ver.  18  stands  in  close  connection  not  with  ver.  15,  but 
with  what  immediately  precedes.  The  people  are  reminded  (vers.  16,  17)  of  what  they  had 
witnessed  in  Egypt  and  on  the  journey,  of  the  vileness  of  idolatry,  and  that  experience  is  urged 
(ver.  18)  as  a  motive  for  shunning  that  heinous  sin  {Sp.  Com.)  Idols  (ver.  17),  lit.  clods  or  stocks 
which  can  be  rolled  about  (Lev.  xxvi.  30).  Ver.  18.  Boot,  a  picture  of  destructive  fruit  of 
idolatry.  Gall,  hemlock  (Hos.  x.  4  ;  Am.  vi.  12),  Wormwood  (Jer.  ix.  15  ;  Lam.  iii.  19),  both 
terms  indicate  distress  and  trouble  resulting  from  sin;  ver.  19,  bless,  congratulate  himself; 
imagination,  lit.  in  firmness,  hardness  of  my  heart  (from  iiebrew  word,  to  twist  together,  to  be 
tough  or  firm).  Add,  a  proverbial  expression,  rather  difiicult,  denoting  the  addition  of  indulg- 
ence and  sin  to  the  desire,  or  that  the  drunken  lead  astray  others  who  have  only  desire."{ 

347 


CHAP.  XXIX.  nOMILETIO  COMMENTARY :    DEUTERONOMY. 


20-21.  Such  cannot  escape  God's  an£rer,  which,  like  smoke,  breaks  forth  in  fire  (Ps.  Ixxiv.  1)  ; 
blots  out  (ch.  ix.  14,  xxv.  19,  Ex.  xvii.  14). 

22-23.  Effects  of  sin  would  blast  the  once  ricli  and  flourishing  region  ;  future  generations 
iistonished  would  ask  the  meaning  of  this  devastation  (ver.  24),  and  would  receive  the  reply, 
the  strokes  of  God  had  smitten  the  land  and  its  inhabitants.  Ver.  29  expresses  humble 
submission  and  solemn  warning.  Secret,  hidden  things  belong  to  God,  counsels  and  purposes 
concerning  nations,  reasons  of  his  dealings  with  them,  together  with  time  and  methods,  &c.  ; 
revealed  injunctions,  threatenings,  and  promises  are  things  with  which  we  have  to  do  which 
we  .«hould  teach  our  children. 


Spiritual  Dulness. —  Verses  1-9. 

God  had  done  marvellous  thiugs  for  Israel,  yet  they  were  unchanged  and 
disobedient;  insensible  to  miracle  and  unable  to  discern  the  purpose  of  God  in 
his  dealings  with  them. 

I.  God  performs  striking  events  in  man's  history.  Israel's  history  was 
eventful  from  beginning  to  end.  1.  Wondei'ful  deliverance.  Egypt  was 
plagued,  they  were  set  free  ;  some  were  smitten,  they  were  preserved.  "  I  gave 
people  for  thy  life."  2.  Continual  guidance.  They  knew  not,  could  never 
have  discovered  the  way,  but  they  were  not  lost.  "  I  have  led  you  "  (ver.  5). 
God  guides  in  the  residence,  journeys,  and  enterprises  of  life.  3.  Dailij  support 
(vers.  5  and  6).  Food  and  raiment.  Their  little  stock,  increased  by  Egyptian 
gifts  and  the  spoils  of  Amalekites,  by  a  distinguished  act  of  grace  was  preserved - 
for  forty  years.  4.  Victonj  over  enemies  (ver.  7).  So  now  God  delivers  from 
fear,  temptations,  and  persecutors.  5.  Acquisition  of  inheritance  (ver.  9). 
Land  taken  from  their  enemies  to  enrich  them.  "  Land  is  a  part  of  God's 
estate  in  the  globe ;  and  when  a  parcel  of  ground  is  deeded  to  you,  and  you  walk 
over  it,  it  seems  as  if  you  had  come  into  partnership  with  the  original  Proprietor 
of  the  earth."— 7:^.  W.  Beecher. 

II.  These  striking  events  reveal  God  to  men.  "That  ye  might  know  that 
I  am  the  Lord  your  God  "  (ver.  6).  They  manifest  God,  and  are  designed  to 
educate  and  train  us  to  obedience.  1.  In  terrible  judgments.  "The  Lord  is 
known  by  the  judgment  which  he  executeth."  2.  In  signal  mercies.  God 
bestows  favours  to  lead  us  to  repentance  and  faith.  Turn  from  speculations  to 
facts.  Our  life  is  not  shaped  by  fate,  nor  directed  by  chance.  It  is  crowded 
with  mercies  and  judgments— events  which  reveal  the  hand  of  God,  illustrate 
the  blessing  of  obedience  and  the  danger  of  sin. 

III.  Men  do  not  always  understand  these  events.  Israel  had  not  "  a  heart 
to  perceive  and  eyes  to  see,"  notwithstanding  their  wonderful  history  and  varied 
experience.  How  does  this  happen  ?  1.  Because  they  are  thoughtless.  We 
must  think,  to  feel — seek,  to  know.  We  can  never  comprehend  without  thought, 
nor  discern  God  without  meditation.  "  The  works  of  the  Lord  are  great,  sought 
out  by  them  that  have  pleasure  therein."  2.  Because  they  are  alienated  in 
feeling.  If  we  take  no  interest  in  a  person,  we  do  not  wish  to  know  and  serve 
him.  If  our  hearts  are  alienated  from  God,  we  are  blind  to  his  manifestations 
in  nature.  We  lose  power  "  to  retain  God  in  knowledge"  (Rom.  i.  28),  become 
void,  spiritually  stupid,  whatever  our  boasted  science  and  philosophy.  3.  Because 
judicially  blind.  Neglect  or  abuse  any  faculty,  it  is  taken  away.  Shut  your 
eyes  and  you  cannot  see,  clo.se  your  liearts  and  you  cannot  feel.  Vision  without 
perception,  hearing  without  instruction,  is  the  result  of  sin  and  the  appointment 
of  God.  "  Go  unto  this  people  and  say — Hearing  ye  shall  hear,  and  shall  not 
understand,"  etc.  (Is.  vi.  9  ;  Acts  xxviii.  24,  27). 

348 


HOMILETIO  COMMENTARY:    DEUTERONOMY.  chap.  xxix. 


IV.  When  men  will  not  understand  these  striking  events  they  are  guilty. 

No  excuse  whatever.  There  was  no  want  of  evidence  and  no  lack  of  instruction. 
They  could  not  say  let  God  speak  louder,  fuller,  or  oftener.  Every  form  of 
lesson,  in  every  available  method,  was  given.  1.  The  events  are  revealed  to  the 
senses.  Israel  saw  the  destruction  of  their  enemies.  The  pillar  of  cloud  and 
the  pillar  of  fire — the  glory  of  God  were  visible.  But  nothing  will  touch  the 
heart  if  the  eyes  are  closed.  "  Unto  thee  it  was  shewed  that  thou  mightestknow 
that  the  Lord  he  is  God."  2.  llie  events  are  interpreted  by  God's  Word. 
Newspapers  are  needful,  but  an  intimate  acquaintance  with  scripture  will  hel]) 
to  solve  the  problems  and  discover  the  meaning  of  life.  Providence  and 
scripture  are  pages  of  the  same  volume,  one  expounds  what  the  other  performs. 
"  Seek  ye  out  of  the  Book  of  the  Lord  and  read"  (Is.  xxxiv.  16).  3.  77te 
events  may  be  understood  by  prayer.  God  teaches  when  we  apply  to  Him — gives 
knowledge  and  wisdom  to  those  who  lack  and  seek  (Jas.  i.  5-7).  In  this  school 
did  Joseph  and  David  get  their  learning.  If  dull,  God  will  teach  us,  and  "  who 
teacheth  like  him  ? "  So  patiently,  so  gratuitously  and  so  efficiently.  His 
lessons  are  grandest  in  their  nature  and  most  vital  in  their  interests.  Let  us 
listen  and  learn  ;  let  us  see  and  understand.  If  we  close  our  eyes  to  the 
wonders  of  life  and  our  hearts  to  the  appeals  of  the  gospel  we  may  be  given  up 
to  spiritual  hardness  and  helplessness.    "  Make  the  heart  of  this  people  fat,  etc' 

Men's  Blindness  in  Spiritual  things. — Verse  4. 

Consider  this  complaint — 

I.  As  uttered  by  Moses  against  ,the  people  of  his  charge.  They  had  "  seen  " 
with  their  bodily  eyes  all  the  wonders  that  had  been  wrought  for  them.  They 
understood  not.  1.  The  true  character  of  that  dispensation.  2.  The  obligations 
which  it  entailed  upon  them. 

II,  As  applicable  to  ourselves  at  this  day.  1.  By  the  great  mass  of  nominal 
Christians  the  nature  of  the  gospel  is  very  indistinctly  seen.  2.  The  effects  of 
it  are  very  partially  experienced.  Address — (1.)  Those  who  are  altogether 
blind.  (2.)  Those  who  think  they  see.  (3.)  Those  whose  eyes  God  has  opened. 
— C.  Simeon y  31. A. 

HOMILETIO  HINTS  AND  SUGGESTIONS. 

Vers.  1,  2.     Benewed  covenant.     1.  human   life.       Temptations,   trials   to 

This  needful  for  us.     (1.)    When  its  teach  dependence  and  strengthen  faith, 

conditions  are  violated.      (2.)    When  Signs  which  discover  law  and  reveal 

placed  in  fit  circumstances.     Israel  in  God's  presence.     Miracles,  indicative 

Horeb  and  about  to  enter  the  land,  of  supernatural  power  to  control  events 

(3.)  When  leaders  are  taken  y)y  death,  and  impress  the  heart.     But  insight  is 

Moses,  about  to  die,  anxious  to  ex-  required  to  receive  and    practice  the 

pound  and  enforce  the  law,  urges  to  lesson.     Be  "  men  who  understand  the 

obedience.      2.    This    displays    God's  times." 
goodness  to  us.     Deep  concern,  con- 
tinual watchfulness  and  activity,  repe-         Ver.  4.     A  great  danger.    Lest  the 

tition    of    instruction     and    grief    at  great  things  of  this  life  blind  men  to 

unbelief.      "  0  that  there  was  such  a  spiritual  interests  and  spiritual  peril. 

heart  in  them  "  (Ch.  v.  29).  Thus  become  a  bait  by  which  they  are 

caught   and    destroyed    (Rom.  xi.  8). 

Ver.  3.     Divine  methods  of  human  "  Unwillingness  to  see  is  punished  by 

training.      Elements   of  education  in  incapacity   of    seeing.       The   natural 

349 


CHAP.    XXIX. 


110  Ml  LET  IC  COMMENTARY :    DEUTERONOMY. 


punishment  to  spiritual  perversity  is 
sjnritual  blindness."  This  explains 
the  indifference  of  many  who  con- 
stantly hear  and  constantly  reject  the 
gospel — is  a  mark  of  God's  anger  and  a 
foretaste  of  more  terrible  punishment. 
What  God  has  inflicted  God  alone  can 
remove.  None  can  open  the  eyes  of 
the  blind  but  He  who  has  closed  them. 

Ver.  5.  Clothes.  Not  the  worse  for 
wearing,  but  grew  as  their  bodies  did, 
some  think.  They  needed  not  to 
trouble  themselves  with  those  anxious 
thoughts  of  heathens,  what  tiiey  should 
eat,  drink,    or  put  on.      Never    was 


prince  served  and  supplied  in  such 
state  as  these  Israelites  were. — 
Trapp. 

Ver.  6.  From  this  verse  we  learn 
that  during  their  desert  journeys  of 
forty  years  the  Israelites  abstained 
from  all  kinds  of  yayiii  and  shaJcer, 
unfermented  and  fermented,  innocent 
and  inebriating.  Hence  those  "do 
greatly  err,  not  knowing  the  scrip- 
tures," who  either  deride  abstinence 
as  a  novelty,  or  condemn  it  as  an  im- 
practicable or  dangerous  habit  of  life. 
— Temp.  Com. 


Summons  to  Renewed  Consecration. —  Verses  \^-\^. 

Israel  urged  to  enter  into  covenant  again.  This  implies  two  contracting 
parties.  Hence  God  is  present,  and  they  stand  before  Him  in  representative 
capacity. 

I.  This  consecration  is  urgent.  "  This  day."  A  day  of  solemn  events  and 
remembrances  ;  of  self-examination  and  pressing  duties ;  of  high  hope  and 
inspiring  enterprise.  Life  has  its  bright  and  dark  days.  Its  friendships,  trials, 
and  obligations.  There  should  be  no  delay.  This  very  hour  is  "  big  with  life's 
futurities."     Procrastination  may  ruin. 

II.  This  consecration  is  representative.  All  were  summoned  to  attend. 
Leaders,  "  captains  of  tribes,"  elders  and  officers,  must  set  an  example,  and 
think  it  no  dishonour  to  renew  their  covenant  with  God.  Women  and  children 
must  not  be  forgotten,  but  numbered  with  those  present.  Little  ones  are  fit  to 
be  joined  in  covenant  to  the  Lord.  Strangers  as  well  as  sons  of  Israel;  servants 
as  well  as  free  men  ;  those  absent  and  those  present,  posterity  for  generations  to 
come — all  concerned.  This  an  indication  of  favour  to  Gentiles,  a  type  of  the 
covenant  of  grace.  "  The  promise  is  unto  you,  and  to  your  children,  and  to  all 
that  are  afar  off,  even  as  many  as  the  Lord  our  God  shall  call." 

III.  This  consecration  will  exalt  and  establish  the  nation.  "  That  he  may 
establish  thee  to-day  "  ver.  13.  1.  By  restoring  to  God.  "  A  people  unto  Him- 
self" to  fear,  love  and  obey  Him.  "Be  unto  thee  a  God,"  according  to  his 
promise  and  purpose.  This  personal  relationship  is  most  needful,  specially  de- 
lightful to  God,  and  constantly  set  forth  in  Deuteronomy.  2.  By  creating  a 
sense  of  obligatioji  to  God.  In  covenant  we  ])ledge  ourselves  to  remember  God 
and  ciierish  a  sense  of  duty.  We  forget  obligation,  require  deeper  feeling  and 
renewed  devotion.  Personal  faith  in  God  and  national  dependence  upon  Him 
are  stronger  than  iron  ships  and  granite  walls.  Without  these  we  have  no 
superiority,  no  permanency,  no  power  to  establish  and  preserve  a  church  or  a 
people.  "Righteousness  exalteth  a  nation,  but  sin  is  a  reproach  to  any 
people." 


350 


EOMILETIC  COMMENTARY:    DEUTERONOMY. 


CHAP.  XXIX. 


HOMILECTIC  HINTS   AND    SUGGESTIONS. 


Ver.  10.  Stand.  As  subjects  to 
swear  allegiance — an  assembly  to  wor- 
ship— an  army  to  fight.  A  solemn 
and  noble  position  ! 

"They  also  serve  who  stand  and  wait." 

God  examining  man.  "  This  day  " 
— a  day  of  thankfulness,  regrets,  in- 
teresting recollections,  uncertainty, 
anticipation.  The  position  indicated 
implies  : — 1.  That  we  depend  upon 
God's  bounty.  II.  That  we  are  con- 
tinually open  to  His  inspection. 
III.  That  our  future  destiny  is  in  His 
hands.  Application — Let  us  this  day 
stand  before  the  Lord.  1.  Humble  peni- 
tents. 2.  Sincere  believers.  3.  Faith- 
ful servants. — Bib.  Museum. 


Ver.  12.  Enter  into  covena7it.  More 
than  repeating  it,  coming  near  to  it  or 
mere  profession  of  it.  Entire,  real  en- 
trance, sharing  its  benefits  and  going 
into  its  obligations.  "  The  expression 
is  very  remarkable.  It  is  one  of  those 
proofs  of  the  exceeding  greatness  of 
the  love  and  condescension  of  God, 
which  are  so  often  found  in  the  Bible. 
He  might  command  simply  and  tell 
the  creature.  The  obligation  of  that 
command  is  on  you,  whether  you  like 
it  or  not.  But  he  asks  man  freely  to 
accept  what  eternally  is  his  duty,  to 
enter  into  covenant  with  him  ;  that  is, 
openly  to  accept  his  service,  that  he 
may  bless  us." — {Camming.) 


Dangers  to  be  Shunned. —  Vei-ses  16-21. 


Moses  now  warns  against  breaking  the  covenant  into  which  they  have 
entered  ;  he  describes  the  fearful  results  of  apostasy. 

I.  Idolatry  with  its  abominations.  Their  experience  should  have  taught 
them  how  worthless,  how  helpless  idols  were  in  Egypt  and  on  the  march  to 
Canaan.  1.  Abominations  which  ivere  2}'>'^valent.  Egypt  was  addicted  to  such 
evils,  and  many  were  tainted  through  dwelling  there.  2.  Abominations  ivhick 
were  fascinating.  "  ^e  have  seen  abominations"  in  other  nations;  still  hanker 
after  them,  and  are  almost  drawn  away.  "  Idols  of  wood  and  stone,  silver  and 
gold,"  are  more  attractive  than  the  invisible  God.  If  the  lessons  of  experience 
were  treasured  up  and  ut'ilised,  we  should  avoid  many  dangers.  "  Experience 
is  an  excellent  schoolmaster." — Carlyle. 

II.  Apostasy  with  its  evils.  "  Lest  there  should  be  among  you  man  or 
woman,"  &c.  (ver.  18).  1.  Apostast/  beginning  with  individuals.  The  lump 
is  what  its  particles  are,  the  nation  as  its  individuals.  Personal  influence  and 
character  affect  the  community.  "The  worth  of  a  state,  in  the  long  run,  is 
the  worth  of  the  individuals  composing  it "  {J.  S.  31  ill).  "  One  sinner  destroyeth 
much  good."  2.  Apostasy/  bitter  in  results.  "  A  root  that  beareth  gall  and 
wormwood" — a  root  deeply  planted,  firmly  strengthened,  and  mischievously 
productive  ;  quick  in  growth  and  stupifying  in  nature.  Sin,  like  poison, 
destroys  the  life  of  a  nation.  The  bread  of  idolatry,  sweet  in  the  mouth, 
becomes  bitter  in  the  experience  :  what  is  pleasant  in  the  taste  convnises  the 
system  with  pain.  Its  riches  will  sicken,  turn  to  moral  poison,  "and  he  shall 
vomit  them  up  again  "  (Job  xx.  14-16). 

III.  Presumption  with  its  risks.  "  And  it  come  to  pass  that  he  bless  liim- 
self  "  (ver.  19).  This  supposes  that  one  may  think  himself  secure,  even  atnidst 
danger;  promise  impunity  though  persisting  in  impiety;  daring  presuinpriou, 
an  affront  to  God  and  a  certain  ruin  !  1.  The  inethod  of  presumption,  (a)  False 
promises.  "  I  shall  have  peace,"  when  there  is  no  peace,  (b)  Intense  blindness. 
He  blesses  himself,  when  the  words  of  the  curse  are  thundering  in  his  ear. 

351 


CHAP.  XXIX.  HOMILETIC  COMMENTARY:    DEUTERONOMY. 


(c)  Abominable  wickedness.  Walking  in  tbe  imagination  of  his  own  heart, 
when  God  urges  obedience  to  his  commands.  Indulging  in  lust,  "adding 
drunkenness  to  thirst"  and  sin  to  sin.  2.  The  consequences  of  presumption. 
"  The  Lord  will  not  spare  him  "  (ver.  20).  He  will  be  detected,  arraigned,  and 
convicted  ;  escape  is  impossible.  He  will  be — («)  Exposed  to  divine  retribution, 
"  the  anger  of  the  liord,"  &c.  ;  (i)  Shut  out  from  covenant  blessings  (ver.  21)  ; 
(c)  Unforgiven  in  offence  ;  {(T)  Forgotten  in  existence.  No  perjietuation  of 
name,  no  posterity  to  succeed  him.  "  According  to  all  the  curses  written  in 
the  book  "  (ver.  21).  The  covenant  has  curses  as  well  as  blessings  :  God  is  just 
as  well  as  gracious.  If  we  presume  upon  good  when  indulging  in  sin,  we  shall 
be  awfully  deceived.  "He  that  presumes  steps  into  the  throne  of  God" 
(Dr.  South).  "  Keep  back  thy  servant  also  from  presumptuous  sins  ;  let  them 
not  have  dominion  over  me." 

The  Impious  Boaster. —  Verse  19. 

I.  Boasting  in  abominable  wickedness.  Glorying  in  shame.  1.  Walking 
in  a  course  of  self-indulgence.  2.  Enticing  others  by  his  exampile.  Asserting 
their  security,  and  leading  others  to  think  as  they  do.  "  They  say  still  unto  them 
that  despise  Me  the  Lord  hath  said,  Ye  shall  have  peace  ;  and  they  say  unto 
every  one  that  walketh  after  the  imagination  of  his  own  heart,  No  evil  shall 
come  upon  you."     Jer.  xxiii.  17. 

II.  Boasting  with  resolute  purpose.  "  I  walk  in  the  firmness  (hardness)  of 
my  heart  " — sin  hardens  by  its  deceitfulness  and  continuance.  The  "  conscience 
is  seared  "  (branded  as  witli  a  hot  iron)  by  burning  lusts,  1  Tim.  iv.  2.  The 
heart  is  obdurate  and  unmoved  by  warnings  and  curses.  "  Hardened  through 
the  deceitfulness  of  sin." 

III.  Boasting  ending  in  utter  ruin.  Men  rejoice  in  iniquity.  "  All  such 
rejoicing  is  evil,"  most  fotal.  There  is  no  evasion,  no  escape.  "  The  Lord  will 
not  spare  him,"     "All  the  curses  shall  lie  upon  him." 

HOMILETIC   HINTS   AND    SUGGESTIONS. 

Ver.   16,  17.      Ye  know,  &c.     The  ing  deadly  fruit  as  in  Achan,  Jos.  vii. 

discipline  of  experience.    Precepts  and  25,   and  in  those  who  turned  to  idols 

instruction  useful  but  practical  wiiidom  and    seduced    others.      The     apostle 

only  learnt  in  the  school  of  experience.  alUuding  to  this  text  says,  "  Looking 

Israel  were  taught  valuable  lessons  in  diligently  lest  any  man  fail  of  the  grace 

Egypt  and  the  wilderness.     Have  we  of  God   (fall  short),   lest  any  root  of 

learned  courage  and  confidence  in  con-  bitterness  springing  up   trouble   you, 

flicts  and  victories?     What  have  we  and  thereby  many  be  defiled."     Heb. 

gained  in  discipline  of  heart  and  mind  ?  xii.  15. 
"  Give  me  understanding  and  I  shall 

keep  thy  law."  Ver.  19.    Danger  of  carnal  security. 

I.  The  astonishing  delusion  of  sinners. 

Ver.  18.  Ihe  heart  turned.  1.  On  every  side  we  behold — 1.  Their 
Apostasy  in  its  origin  "the  heart."  fearlessness  ;  2.  Their  self-complacency. 
"  An  evil  heart  of  unbelief"  2.  Apos-  3.  Their  confidence.  II.  Their  awful 
tasy  in  its  results — (a).  Turning  away  doom.  1.  Infallibly  certain.  2.  In- 
from  God.  {b).  Joining  idols.  God  expressibly  severe.  Learn  (1.)  To  corn- 
admits  of  no  rival.  "Take  heed, breth-  passionate  the  ungodly  world.  (2.) 
ren,  lest  there  be  in  any  of  you  an  evil  To  be  on  our  guard  against  being  in- 
heart  of  unbelief,  in  departing  from  fluenced  by  its  advice.  (3.)  To  be 
the  living  God."  thankful  if  God  has  made  us  to  differ 

Wornnrood.  Sin  a  bitter  root,  bear-  from  it. — C.  Simeon,  M.A. 
352 


HOMILETia  COMMENTARY :  DEUTERONOMY.  ohap.  xxix. 


Warnings  to  Posterity. —  Verses  22-29. 

When  punishment  comes  upon  them  for  wickedness,  all  thoughtful  people 
around  them  will  be  convinced  of  the  righteous  judgments  of  God  in  the 
fulfilment  of  His  word. 

I.  Posterity  influenced  by  present  conduct.  The  nation  is  organic — one 
whole  community.  In  the  covenant,  those  present  represented  those  absent. 
So  future  generations  share  in  our  privileges,  reap  the  consequences  of  our 
decisions  and  sins.  1.  The  land  may  he  affected.  Canaan  was  afflicted  with 
"  plagues  and  sicknesses,"  consumed  with  fire,  and  overthrown  like  Sodom. 
The  garden  of  the  Lord  was  turned  into  desolation  and  waste.  The  sterility  of 
Palestine  is  the  stranger's  wonder  (Volney's  "  ^«ims"),  and  a  historic  witness 
and  warning  to  nations.  "  He  turneth  ...  a  fruitful  land  into  barrenness 
for  the  wickedness  of  them  that  dwell  therein"  (Ps.  cvii.  33,  34).  2.  21ie  people 
may  he  affected.  "  Rooted  out  and  cast  into  other  lands "  (ver.  28).  Our 
children  will  be  better  or  worse,  upset  or  confirmed  in  virtue,  by  our  moral 
conduct.  Physical  features  are  characteristic  of  races  :  so  moral  features  are 
stamped  upon  descendants.  Calculate  upon  remote  results.  "  Generations  to 
come  "  may  be  astonished,  afflicted,  and  cursed  by  our  actions.  "  The  evil  that 
men  do,"  as  well  as  the  good,  "  lives  after  them."  "  Thou  recompensest  the 
iniquity  of  the  fathers  into  the  bosom  of  their  children  after  them." 

II,  Posterity  so  concerned  will  enquire  into  the  reasons.  The  condition  of 
the  nation  the  reverse  of  what  it  had  been — read  in  the  light  of  history  and 
prophecy  the  change  astonishing.  Hence  the  question,  "  Wherefore  ?"  (yer.  24). 
God  has  reasons  for  retribution.  These  reasons  may  be  known  from  His  word, 
when  known  they  should  check  our  wickedness.  Learn  :  1.  The  natural  con- 
nection hetween  suffering  and  sin.  They  forsook  God  and  served  idols  (ver.  25), 
sins  are  reproduced  in  posterity,  bound  by  an  indissoluble  chain  of  causation 
to  the  future.  To-day's  actions  are  the  result  of  yesterday's,  and  the  causeof 
future  conditions.  2.  The  visible  proof  of  this  connection  in  providential 
history.  Divine  retribution  manifest  the  sins  of  nations  and  the  judgment  of 
God  upon  them.  The  sterility  of  Palestine  explains  the  broken  covenant. 
Its  barren  hills  and  mute  appeal — its  awful  silence  and  impressive  scenes,  utter 
the  curse  of  God  and  turn  spectators  into  enquiring  penitents.  "  The  curse  is 
poured  upon  us,  and  the  oatli  that  is  written  in  the  law  of  Moses,  the  servant  of 
God,  because  we  have  sinned  against  Him"  (Dan.  ix.  11,  13,  14;  c/!  1  Kings 
ix.  8,  9 ;  Jer.  xxii.  8,  9). 

National  Defection  and  Grievous  Retribution. —  Verses  22-28. 

I.  National  defection.  "  They  have  forsaken  the  covenant,"  etc.  (ver.  25) 
1.  Springing  from  individual  sin  (ver.  18).  Nations  live,  act,  and  decay  through 
individuals. "  Do  not  overlook  the  parts  in  the  whole,  the  one  in  the  millions, 
"  Individuality  is  the  root  of  everything,  good  or  evil."  2.  Manijest  in  universal 
apostacy.  "  They  went  and  served  other  gods  "  (ver.  26).  The  grand  object  of 
Israel  was  forgotten,  and  its  privileges  were  bartered  away.  "  Gods  whom  they 
knew  not,"  and  to  whom  they  were  under  no  obligation,  were  served  instead  of 
the  true  God — the  God  of  their  fathers  to  whom  they  owed  everything  they 
possessed.  "  Hath  a  nation  clianged  their  gods,  which  are  yet  no  gods  ?  But 
my  people  have  changed  their  glory  (Jehovah  the  glory  of  Israel,  Ps.  cvi.  20  ; 
Rom,  i,  23)  for  that  which  doth  not  profit  (idols,  ver.  8J  Jer.  ii.  11. 

z  353 


^ 


CHAP.  XXIX.  EOMILETIC  COMMENTARY :  DEUTERONOMY. 


II.  Grevious  retribution-  Nations  rise  to  power  and  influence,  fall  into  sin 
and  suffer  decay.  Rome,  after  the  prevalence  of  luxury,  pride  and  cruelty. 
Spain,  after  persecution  of  truth  and  exclusion  of  the  Bible.  Egypt,  once  a 
powerful  empire,  ultimately  "  the  basest  of  kingdoms "  for  its  idolatry. 
1.  lletrihution  extensive.  In  the  whole  land.  2.  Betribution  terrible.  Anger 
of  God  kindled,  the  people  uprooted,  cast  out  and  suffered  great  indignation. 
3.  Betribution  co)nplete.  Land  neither  sown  nor  fruitful,  stricken  and  accursed. 
The  people  idolatrous,  homeless  and  rejected.  The  Jews  forsook  Jehovah,  defied 
His  providential  arrangements  and  brought  eternal  blight  upon  a  land  "  flowing 
with  milk  and  honey." 

"  Such  acts 
Of  contumacy  will  provoke  the  Highest 
To  make  death  in  us  live." — Milton. 

DrviNE  Secrets. — Deut.  xxix.  29. 

This  passage  suggests 

I.  That  there  are  in  the  universe  certain  domains  accessible  to  none  but  God- 

This  passage  holds  true.  First — Jn  reference  to  material  creation.  There  are 
secrets  which  Nature  has  not  whispered  in  the  ear  of  her  most  ardent  lovers. 
Second — In  reference  to  the  decrees  of  Providence.  Cross-providences,  etc. 
"  Clouds  and  darkness  are  round  about  him."  Social  inequalities,  etc.  Third — 
In  reference  to  the  mysteries  of  redemptio7i.  "  Great  is  the  myster)',  etc." 
"  The  angels  desire  to  look  into  these  things." 

XL  That  impenetrable  secrecy  is  compatable  with  paternal  benevolence. 
All  nature  proves  this.  Family  mercies  prove  this.  Never  make  God's  secrets 
a  plea  for  neglecting  His  bounties. 

III.  That  divine  secrecy  is  no  argument  for  human  disobedience-  "  Those 
things  which  are  revealed  belong  unto  us."  Here  we  have  three  ideas.  First — 
An  achwwledgment  of  a  Divine  revelation.  Second — The  confession  of  our  re- 
lationship to  God.  He  has  given  us /a  ws,  etc.  Third — An  implication  of  our 
poiver  to  obey  the  Divine  requirements.  The  "  revealed  "  things  "  belong  unto 
us,  for  obedience,"  etc. 

IV.  That  inquisitiveness  into  secret  things  is  a  fruitful  cause  of  scepticism 
Man  will  pry  into  the  forbidden.  One  kind  of  inquisitiveness  (Eve's)  lias  in-, 
fiicted  fatal  misery  on  millions  !  Let  us  leave  God  to  deal  with  His  own 
decrees,  to  manage  the  boundless  realm  of  causes,  and  to  work  out  His  incon- 
ceivable ^jio^wses.  It  is  right  that  there  should  be  subjects  above  our  compre- 
hension, could  we  comprehend  all,  we  should  be  gods  and  not  men. 

Brethren  !  Seek  not  to  penetrate  the  secret  recesses  of  God's  tabernacle. 
"  Who  can  by  searching,  find  out  God  ? "  He  has  permitted  us  to  enter  the 
antechamber.  Let  us  learn  to  reverence,  to  labour,  and  to  wait.  Li  due  time 
the  King  will  admit  us  further.     We  shall  be  taken  to  higher  altitudes,  and 

,"  There  we  shall  sce  His  face.  •'" 

And  never,  never  sin." 

Dr.  J.  Parker. 

Secret  Things. —  Verse  2^. 

This  seems  to  be  an  answer  to  a  question  which  the  people  might  naturally 
put  after  some  threatenings.     After  all  miracles,  mercies,  and  corrections,  shall 
we  be  so  wicked  as  to  provoke  God  to  destroy  us  ?    Will  our  posterity  become 
354 


SOMILETIC  COMMENTARY :  DEUTERONOMY.  chap.  xxix. 


SO  profligate  as  to  bring  upon  themselves  such  unexampled  calamities  ?  Moses 
replies,  "The  secret,  therefore."  Such  events  are  hidden  in  future.  You 
know  enough  to  avoid  punishment  and  secure  favour.  Render  present  obedi- 
ence and  busy  not  yourselves  about  things  beyond  your  knowledge. 

I.  That  there  are  things  revealed  which  we  know  and  ought  to  practice. 

"  The  things  which  are  revealed  belong  to  us."  1.  Truths  to  he  received.  Truths 
concerning  God,  man,  Jesus  Christ — doctrines  to  create  wonder  and  admiration, 
to  excite  joy  and  stimulate  study.  2.  Duties  to  be  performed.  Duties  to  God, 
ourselves  and  our  neighbours — duties  which  make  life  easy  and  happy,  which 
solve  doubt  and  please  God  when  performed.  If  this  will  not  satisfy,  curiosity 
would  disquiet,  if  we  had  the  powers  and  capacities  of  angels. 

II.  That  there  are  things  which  cannot  be  discovered  and  should  not  engage 
our  attention.  "  Secret  things."  Mysteries  of  nature,  events  of  providence, 
and  circumstances  ot  social  and  individual  life  which  puzzle  the  wisest.  We  are 
finite  in  capacity  and  only  know  in  part.  The  unknown  is  a  universe  of  endless 
wonders,  the  revelations  of  which  are  in  the  wise  keeping  of  God.  "  Such 
knowledge  is  too  wonderful  for  me."  The  first  lesson  Pythagoras  taught  was 
silence.  We  must  restrain  curiosity  and  check  pride.  Act  our  part  and  not 
speculate.  For  "  he  giveth  not  account  of  any  of  his  matters."  "  How  un- 
searchable are  his  judgments  (decisions),  and  his  ways  (modes  of  executing), 
past  finding  out  (undiscoverable)  Rom.  xi.  33. 

III.  That  our  welfare  is  secured  only  by  practising  things  which  are 
revealed.  "  That  ye  may  do."  Revelation  is  given,  not  to  indulge  curiosity, 
but  to  provide  a  remedy  for  our  blindness  and  misery.  Light  enough  to  make 
faith  rational,  duty  plain,  and  unbelief  without  excuse.  "  Were  the  curtain 
lifted  further  from  holy  mysteries,  man  would  be  lost  in  hopeless  bewilderment" 
{Rare).  "  Things  revealed  "  should  be  the  precious  portion  "  for  us  and  for 
our  children."  To  believe  and  obey  here  will  be  our  preparation  and  safety  for 
that  world  in  which  we  shall  know  as  also  we  are  known." 

Thy  God  hath  said  'tis  good  for  thee 

To  walk  by  faith  and  not  by  sight. 
Take  it  on  trust  a  little  while, 

Soon  shalt  thon  read  the  mystery  right, 
In  the  bright  sunshine  of  His  smile. — Kehle. 

The  Advantages  of  Scriptural  Knowledge. 

Consider — I.  That  there  is  a  limit  with  respect  to  our  knowledge  of  God  and 
of  Divine  things.  There  is  much  mystery  with  regard — 1.  Doctrines.  2. 
Promises ;  3.  Divine  Dispensations.  II.  That  within  the  boundary  of  that 
limit  there  is  much  with  which  we  can  and  ought  to  be  acquainted  ;  "  the  things 
which  are  revealed,  etc." — Consider — 1.  Where  the  revelation  of  these  things 
is  to  be  formed  ;  2.  Of  which  it  consists  ;  3.  For  whose  advantage  it  was  given. 
III.  That  the  experimental  knowledge  of  that  which  is  attainable  will  be 
accompanied  with  practical  results. — E.  Tottenham,  31. A. 

EOMILETIO  HINTS  AND  SUGGESTIONS. 

Vers.  22-28.      1.  The  cursed  land,  the  grace  of  Christ  towards  penitent 

2.    The  disinherited  people.     3.    The  believing  sinners  plants    them   again 

stranger's    wonder.      4.    The    solemn  upon  their  land,    and  they   shall   no 

warning.      "  Thus  the  law   of  Moses  more  be  pulled  up,  being  kept  by  the 

leaves   sinners  under  the   curse,  and  power  of  God  (Amos.  9,   15). — Ains- 

rooted  out  of  the  Lord's  land  ;   but  worth. 

355 


CHAP.  XXIX. 


EOMILETIC  COMMENTARY :  DEUTERONOMY. 


Ver.  2G.  God  the  portion  of  Tlis 
people.  "  Wliom  he  had,  &c,"  Heb,, 
signifies  portion,  lot,  and  may  be 
rendered,  "  There  was  no  portion  to 
them  :  that  is,  the  gods  they  served 
could  neither  suj^ply  their  wants  nor 
save  their  souls  ;  they  were  no  por- 
tion "  (A.  Clarke).  A  contrast  to 
Jehovah. 

Ver.  28.  Cast  tliem  witli  a  violence, 
with  a  vengeance  ; — in  the  Hebrew 
word  cast  hath  an  extraordinary  great 
letter  : — sling  them  out  as  out  of  a 
sling  (1  Sam.  25,  29).— TVo^jp. 

Ver.  29,  Learn  1.  God's  ways  are 
not  comprehended  by  His  short-sighted 
creatures.  2.  God  is  not  bound  to 
explain  His  ways  to  any  of  His 
creatures.  3.  God  gives  means  to  in- 
struct His  creatures  in  things  needfuh 
Therefore  cease  to  strive  andcavil;  learn 


to  submit,  trust  solely.  Secret  things. 
God  hath  three  sorts  of  secrets  ;  first, 
the  secret  of  His  counsel  and  decrees  ; 
secondly,  the  secrets  of  His  providence 
and  outward  administrations  ;  thirdly, 
the  secrets  of  his  spirit  and  grace. 
From  the  two  former  God  hath  locked 
out  the  holiest  of  men  as  the  apostles 
challenge,  Rom.  xi.  34,  and  David  in- 
timates, Ps.  iii.  2  (Cari/l).  The  writer 
of  Reminiscences  of  Robert  Hall  says 
I  requested  him  to  print  a  sermon  from 
Deut.  29,  29.  "Why,  Sir,  I  did  not 
reserve  any  notes  of  it ;  I  almost 
forgot  it.  Do  you  remember  how  I 
treated  it.  Sir  ?"  "  Yes,  Sir,  I  think  I 
recollect.  First,  you  noticed  the  de- 
crees of  the  Divine  Being ;  secondly, 
the  mysteries  of  Christian  truth  ; 
thirdly,  the  concerns  of  human  life." 
"  Aye,  I  remember  it  now,  Sir ;  I 
believe  you  are  right." 


ILLUSTRATIONS   TO    CHAPTER   XXIX. 


Ver.  4.  Ears  to  hear.  As  it  is 
difficult  to  strike  the  right  tone  and 
key  to  make  a  deaf  person  hear,  it  was 
difficult  to  find  such  forms  of  thought 
and  expression  as  would  make  their 
way  into  the  ear  of  their  mind. 

Ver,  5.  Clothes.  Clothes  are  for 
necessity  ;  warm  clothes,  for  health  ; 
cleanly,  for  decency ;  lasting,  for  thrift ; 
and  rich, for  magnificence. — Dr. Fuller. 

Ver.  6.  Know.  He  shall  never 
want  mercy  who  does  not  wanton 
mercy. —  W.  Seeker.  To  bless  God  for 
mercies  is  the  way  to  increase  them. — 
Idem. 

Poor  soul  !    God's  goodness   hath  been  great 

to  thee  ; 
Let  never  day  nor  night  unhallow'd  pass, 
But  still  remember  what  the  Lord  hath  done. 
— 2  King  Henry  VI. 

Vers.  10-15.  Covenant.  Consecra- 
tion makes  not  a  place  sacred,  but  only 
solemnly  declares  it  so. — Dr.  South. 
Consecration  is  going  out  into  the 
world  where  God  Almighty  is,  and 
using  every  power  for  His  glory.  It 
is  taking  all  advantages  as  trust  finds 
356 


— as  confidential  debts  owed  to  God. 
It  is  simply  dedicating  one's  life,  in  its 
whole  flow,  to  God's  service. — H.  W. 
Beecher. 

Ver.  18.  Wormivood.  And  certainly 
the  more  a  man  driiiketh  of  the  world 
the  more  it  intoxicateth.  —  Bacon. 
Our  God.  No  religions  things  can 
satisfy  a  living  religious  soul.  Life 
craves  life  for  its  satisfaction  ;  the 
living  soul  cries  out  for  the  living 
God. — Dr.  Allon. 

Ver.  19.— Drunkenness  to  thii-st. 
Thirst  teaches  all  animals  to  drink, 
but  drunkenness  belongs  only  to  man. 
— Fielding. 

Pleasure  is  good,  and  man  for  pleasure  made  ; 
But  pleasure  full  of  glnry  as  of  joy, 
Pleasure  which  neither  blushes  nor  expires. 

— Dr.  E.  Young. 

Ver.  21.  Curses.  The  noblest 
reward  of  nature  is  nature  itself; 
and  the  extremest  punishment  of  vice 
is  vice  itself. — Ld.  Bacon. 

Know  then  this  truth,  enough  for  man  to  know. 
Virtue  alone  is  happiness  below. 

— Pojpe. 


nOMILETlO  COMMENTARY :  DEUTERONOMY.  ohap.  xxx. 


Vers.  23-27.  The  land.  See  Thom-  of  God. — Bjj.  Beveridge.  In  His  pur- 
son  Ld.  and  Bk.  Volney's  "  Ruins  of  poses  and  His  dispensations  He  is 
Empires,"  Bk.  2.  equally    and    perfectly    independent, 

infinitely  exalted  above  the  supervision 

Ver.  29.     Secret  things.    A  cockle-  or  direction  of  His  creatures. — Hodge. 

fisli  might  as  well  attempt  to  bring  .ju      -u       -^  ^  u      ^-  ^   ^        tj     ^ 

,1             °        •    ,       •.       T.,1        1     11           °  And  he  who  waits  to  have  his  task  marked  out 

the    ocean    into    its    little    shell    as  a  shaU  die,  and  leave  his  errand  unfulfilled. 

man  attempt  to  understand  the  ways  —Lowell. 


CHAPTER  XXX. 

Critical  Notes. — Israel  were  rejected  and  exiled  on  account  of  apostacy,  but  not  absolutely 
cast  off  for  ever.  If  they  would  return  to  the  Lord  he  would  turn  his  favour  towards  them  again, 
and  gather  them  out  of  dispersion. 

1-3-  Mind,  bethink  themselves,  not  mere  recollection,  but  consideration  of  their  conduct  and 
condition.  Keturn  (ver.  2)  from  idolatry  to  the  service  of  Jehovah  ;  in  penitence  and  obedience. 
Thy  captivity,  ver.  3.  Not  to  bring  back  the  captives,  but  to  end  distress  and  have  mercy  upon 
them,  Job  xlii.  10  ;  Vs.  bcxxv.  2  ;  Jer.  xxix.  14. 

4-8.  Consequent  upon  deliverance  would  be  the  gathering  of  Israel  from  all  parts  into  their 
land  in  greater  numbers.  This,  partly  fulfilled  in  Assyrian  and  Babylonian  captivities,  refers, 
according  to  some,  to  future  restoration  of  Jews  to  Palestine.  "  But  application  is  found  in  the 
siDirit,  not  in  the  letter.  The  multiplication  promised  consists  in  realising  the  promise  to 
Abraham  that  his  seed  should  grow  into  nations  (Gen.  xvii,  6),  i.e.,  not  "Israel  according  to  the 
flesh,"  but  "Israel  according  to  the  spirit,"  whose  land  is  not  restricted  to  the  earthly  Canaan  or 
Palestine  "  [Keil).  Ver.  7,  after  conversion  the  curses  resting  upon  them  would  fall  upon  their 
enemies,  Gen.  xii.  3.  They  would  again  return  and  obey,  and  rejoice  in  full  privileges  and 
covenant  blessings. 

11-14.  Hidden  literally  not  too  wonderful,  not  too  difficult  to  understand  or  practice  cf.  ch. 
xvii,  8  ;  not  too  distant,  in  Heaven  inaccessible  ;  nor  beyond  the  sea  (Mediterranean)  too  far 
away.  Go  for  us.  Who  able  to  fetch  it  ?  No  excuse  of  ignorance  or  inability  to  plead.  Nigh, 
ver.  14,  in  the  written  and  authorised  word;  subject  of  common  conversation  and  daily 
examination. 

15-20.  Moses  sums  up  the  whole  in  the  words  of  ver.  15,  as  in  ch.  xi.,  26,  27.  Good  prosperity 
and  salvation;  evil  adversity  and  distraction  (Keil)  urges  them  to  love  the  Lord,  walk  in  his 
ways,  and  not  permit  themselves  to  be  torn  away  into  idolatry.  For  he,  i.e.,  that  is  thy  life, 
the  condition  of  thy  life  and  its  prolongation  in  the  land,  viz.,  "  to  love  the  Lord,"  cf.  Ps.  xxvii,  1  : 
John  xi.  25  ;  xvii.  3 ;  1  John,  v.  20. 

Penitent  Return  to  God. —  Verses  1-7. 

The  threatenings  of  the  preceding  chapter  would  not  utterly  destroy  Israel. 
The  mercy  of  God  is  in  store  for  them,  rejoices  against  judgment  and  gives 
room  for  repentence.  These  words  may  be  taken  as  a  prediction  or  a  promise. 
As  a  promise  they  belong  to  Israel  and  to  all  who  repent  and  turn  to  God. 
Repentance  is  described,  which  is  the  condition  of  promise  as : 

I.  Return  springing  from  remembrance  of  sins.  "  Call  to  mind."  Misery 
leads  to  reflection  and  reflection  ends  in  self-reproach.  When  dreams  of  ambi- 
tion are  dissipated  and  conscience  accuses,  then  the  mind  turns  inward,  preys 
upon  itself  and  regret  for  the  past  ensues  (Judas).  "  I  am  no  longer  the  Great 
Napoleon,"  said  the  exile  of  St.  Helena.  The  mind,  the  disposition,  is  changed, 
which  leads  to  change  of  relation  to  God,  "  repentance  toward  God  "and  to 
amendment  of  life — David  and  the  prodigal.  "  Remember  this  and  shew  your- 
selves men  ;  bring  it  again  to  mind,  0  ye  transgressors  !  " 


HOMILETIC  COMMENTARY :  DEUTERONOMY. 


II.  Return  most  sincere,  "  With  all  tliine  lieart."  (ver  2)  No  return  without 
change  of  heart.  Lot's  wife  moved  slowly  forward  and  left  her  heart  behind. 
Orphah  stopped  short  at  the  moment  of  decision.  Thus  many  go  halfway, 
divide  the  heart  with  the  world  and  God.  The  heart  must  be  given  and  made 
contrite.  "  The  sacrifices  of  God  are  a  broken  and  contrite  spirit"  were  written 
over  the  bed  of  Augustine  to  remind  him  of  sincerity  in  life.  "  Rend  your 
heart  and  turn  unto  the  Lord." 

III.  Return  graciously  encouraged.  Many  blessings  are  mentioned  to  in- 
duce return,  1.  They  will  become  objects  of  special  pity.  "  The  Lord  will 
have  compassion,  &c."  (verse  3).  2.  They  will  be  gathered  from  other  nations 
and  fixed  in  their  own  land.  Penitents  are  not  only  delivered  from  misery  but 
restored  to  happiness  and  divine  inheritance.  3.  They  will  be  increased  in 
number  (verse  5).  Multiplication  would  give  security  and  superiority. 
Through  children  joy  and  prosperity.  4.  They  will  be  weaned  from  idolatry 
(verse  6).  Circumcised  in  heart — an  inward  change  which  sets  forth  sanctifica- 
tion  and  obedience  of  life.  5.  They  will  be  relieved  from  curse — curses  trans- 
ferred to  their  enemies  (verse  7).  When  God  undertakes  for  his  people, 
opposition  is  vain.  Omnipotence  will  reverse  our  condition,  restore  from  ruin, 
and  pour  out  blessings  most  abundant  and  complete. 

Circumcision  of  Heart —  Verse  6. 

Consider — L  The  blessing  to  be  bestowed — circumcision  of  heart.  1.  The 
truths  which  circumcision  taught,  and  the  blessings  of  which  it  was  the  pledge, 
are  the  birthright  of  every  real  child  of  God  ;  2.  All  these  blessings  are  com- 
municated to  every  genuine  member  of  the  Christian  Church  through  Christ. 
A  circumcised  Saviour  affords  a  pledge  of — (1)  A  perfect  obedience  on  behalf 
of  His  people  ;  (2).  The  putting  away  of  the  guilt  of  sin  ;  (3).  The  personal 
and  internal  circumcision  which  distinguishes  all  the  real  children  of  God.  3. 
God,  as  sovereign,  retains  to  Himself  the  application  of  these  blessings.  4.  Their 
extension  to  the  seed  of  those  who  partake  of  this  spiritual  circumcision  is  a 
further  illustration  of  God's  sovereignty  and  benignity  towards  His  people.  XL 
Its  immediate  result  :  love  to  God.  1.  The  source  of  this  love  :  God  Himself. 
2.  The  ground  on  which  he  lays  claim  to  it — (1).  His  absolute  excellencies  ; 
(2).  His  particular  relations.  3.  Its  extent  and  intensity.  We  must  love  God 
with  all  our  heart.  HL  Its  ultimate  issue  ;  everlasting  life.  A  life  of — 1. 
Enjoyment  ;  2.  Activity  ;  3.  Growth  ;  4,  Permanency.  Learn — 1.  The  due 
distinction  between  the  symbolical  and  spiritual ;  2.  The  blessed  character  of 
true  religion. — /.  Hill,  31. A. 

I  do  not  shame 
"  To  tell  you  what  I  was,  since  my  conversion 
So  sweetly  tastes,  being  the  thing  I  am." — Skakspeare. 

HOMILETIC  BINTS  AND  SUGGESTIONS. 

Vers.  1,  2.    Important  steps ;  con-         Ver.  1,  7.      Learn — 1.  Repentance 

sideration — return  to  obedience.     De-  is  needful  to   be  restored    to   God's 

scription  of  true  pejiitence.     1.  Return  favour.     2.  Repentance  prevails  with 

to   God,    in   sorrow,   humiliation   and  God  to  show  mercy.     3.  Repentance  is 

confidence.     2.  As  our  God  to  whom  open  to  the  most  distant  and  degraded 

we  owe  personal  allegiance  and  whom  sinner.     4.  Repentance  is  the  gift  of 

we  are  resolved  to  obey  universally  and  God.     He  works  in  the  mind,  seeks  out 

heartily  in  future.     "  Behold  we  come  the  lost,  and  exalted  Jesus  to   give 

unto  Tliee  ;  for  thou  art  the  Lord  our  repentance  and  remission   of  sins   to 

God."  (Jer.  iii.  22.;  Israel    (Acts  v.   31).      "Repent   ye 
358 


EOMILETIC  COMMENTARY :  DEUTERONOMY.  chap,  xxx. 


therefore  and  be  converted,  that  your  attitude.      "  Shalt    return,    &c."      1. 

sins  may  be  blotted  out."  God  worthy — in  himself :   "  the  Lord  " 

self  existent,  the  centre  and  source  of 

Ver.  2,  3.    Iteturn,  &c.    \.  Attitude  excellence.     In  his  relation  to  us  "  the 

indicated.  Inattention  to  God's  charac-  Lord  thy  God,"  to  dignify  and  enrich, 

ter,  word   and   claims.     The   hack  is  "  My  soul,"  said  John  Brown,  of  Had- 

upon  God  and  not  the  face  (Jer.  ii.  27).  dington,    "  hath    found   inexpressibly 

2.  Criminal  negligence.    Like  a  servant  more  sweetness  and  satisfaction  in  a 

who  disobeys  orders,  pays  no  regard  to  single  line  of  the  Bible,  nay  in  two 

your    command   and   keeps   his   back  such   words   as   these  '  thj  God '  and 

turned  upon  you  (Jer.  xxxii,  33.)     3.  '  7ny  God'  than  all  the  pleasures  found 

Obstinate  disobedience.      Men  always  in  the  things  of  the  world  since  the 

active  and  represented  in  scripture  as  creation  could  equal."   2.  God  warrants 

walking  in  some  way.     Wicked  walk  return.      He   will   have   "  compassion 

"  in  the  way  of  their  heart,  contrary  to  upon  thee."     3.  Scripture  encourages 

God."     II.  Reasons  for  changing  this  return  (Isa.  Iv.  7.) 

Signs  of  Teue  Repentance.  — F(?r5^5  8-10. 

I.  True  Repentance  is  accompanied  with  salutary  fear.  "  If  thou  shalt 
hearken,"  etc.  The  penitent  does  not  trifle,  but  trembles  at  the  word.  He  is 
afraid  to  offend.     When  God  speaks,  he  listens  to  learn  and  obey. 

II.  True  repentance  leads  to  reformation  of  conduct.  "  Thou  shalt  return  " 
(ver.  8).  No  murmuring,  hatred,  and  departure  from  God,  but  right  views, 
feelings,  and  relation  to  God.  Re-tracing  one's  steps,  turning  again.  "  I  will 
arise  and  go  to  my  Father." 

III.  True  repentance  is  evidenced  by  sincere  obedience  to  God's  will.  "  Turn 

with  all  thine  heart  and  keep  his  commandments  "  v.  10).  Self-will  destroyed, 
God's  authority  acknowledged,  and  His  will  supreme.  The  heart  rightly 
affected,  the  life  rightly  directed,  "  Bring  forth  fruits  meet  for  repentance." 

IV.  True  repentance  meets  with  divine  acceptance.  "  The  Lord  thy  God 
will  make  thee  plenteous  rejoice  over  thee  for  good  "  (ver.  9).  Sins  forgiven, 
deliverance  from  enemies,  restoration  to  lost  blessings,  and  divine  favours 
enjoyed.  Men  unfit  to  be  forgiven,  without  sorrow  for  sin,  incapable  of  mercy, 
if  insensible  to  wrong  doing,  and  resolved  not  to  amend.  We  are  only  prepared 
for  blessings  ourselves  and  useful  to  others  by  deep  personal  repentance. 
Paul,  Luther,  Buuyan  instances.  Then  are  we  "plenteous,  prosperous  in 
every  work  of  our  hand." 

The  Knowledge  op  Duty  Simple  and  Easy. —  Verses  11-13. 

The  people  are  encouraged  and  reminded  by  necessary  instruction  placed  in 
their  reach.  God  had  revealed  His  will,  and  made  the  performance  of  it  easy. 
Ignorance  is  inexcusable,  and  disobedience  unreasonable. 

I.  It  is  not  hidden  in  obscurity  and  mystery.  Heathen  oracles  shrouded 
in  mystery  ;  signs  and  wonders  given  in  the  grove  of  Dodona  ;  the  cave  of 
Trophonius ;  the  temple  of  Delphi  ;  and  the  oasis  of  Ammon.  Bnt  the 
commands  of  God  are  simple  and  duty  clear.  "  I  have  not  spoken  in  secret,  in 
a  dark  place  of  the  earth  "  (Is.  xlv.  19). 

II.  It  is  accessible.  "  The  word  is  very  nigh  unto  thee  "  (ver.  14).  1.  Not 
in  heaven  above.     Shut  up,  beyond  reach,  but  delivered  and  pubhshed  in  our 

359 


CHAP.  XXX  HOMILETIC  COMMENTARY :  DEUTERONOMT. 

hearing.  2.  l^ot  too  distant  ixom  m^.  '"Beyond  the  sea" — to  be  fetched  like 
heathen  wisdom  from  far  off  lands.  3.  It  is  nigh.  In  our  moral  constitution, 
the  word  of  God  and  the  sound  of  the  gospel.  No  long  course  of  ceremonies 
and  round  of  duties  to  obtain  peace.  "  Confess  with  the  mouth  and  believe 
with  thine  heart." 

III.  It  is  practicable.  "  That  thou  mayest  do  it."  The  word  is  clear,  and 
available  to  be  obeyed.  Its  obligations  are  not  impracticable,  beyond  our  power 
to  fulfil.  To  knoiv  will  not  avail ;  we  must  loyally  do  the  command.  Creeds 
may  be  orthodox  and  accurate ;  but  the  law  and  the  gospel  must  be  put  into 
the  heart  and  the  life. 

Gkeat  Principles,  or  Law  Applied  by  Gospel. 

The  passage  is  not  cited  by  St.  Paul  merely  in  the  way  of  illustration,  much 
less  as  accommodated  to  suit  the  purposes  of  the  argument  on  hand,  regardless 
of  its  significance  in  its  own  context.  We  have  in  Romans  an  authoritative 
interpretation  of  what  the  words  of  Moses  do  really  and  principally,  if  not 
obviously  signify.  The  prophet  spake,  the  apostle  expounded,  by  one  and  the 
selfsame  spirit.  Those  who  believe  this  will  not  question  its  authority,  and 
consequently  not  the  correctness  of  the  sense  assigned  by  the  latter  to  the  words 
of  the  former. — Speak.  Com. 

I.  God  has  clearly  made  known  His  will  to  man.  "This  commandment." 
A  law  of  Divine  authority.  Not  to  be  mutilated,  adjusted  and  treated  at 
pleasure.  Neither  self-contradictory  nor  impossible  to  understand.  But  essen- 
tial, plain  and  reasonable  in  requirement. 

fll.  It  is  therefore  needless  for  man  to  search  for  what  is  made  known. 

Such  a  revelation  puts  an  end  to  all  efforts  for  that  which  is  revealed.  We 
need  not  climb  the  sky,  nor  cross  the  sea.  1.  This  would  imply  ignorance, 
which  is  not  excusable,  for  the  word  is  nigh,  spoken  by  human  lips,  and  clear 
as  day.  2.  This  would  imply  obstinacy.  A  rejection  of  God's  revelation,  as 
much  as  if  Moses  or  Israel  had  tried  to  obtain  by  human  wisdom  what  God  had 
made  known. 

III.  It  is  man's  best  interest  to  believe  and  obey  God's  will.  We  can  never 
guide  and  justify  ourselves.  Christ  puts  an  end  to  self  righteousness  and  brings 
a  righteousness  through  faith.  1.  This  allays  our  anxiety.  "Say  not"  in 
doubt,  perplexity  and  unbelief,  "  who  shall  go  up,"  etc.  Why  search  for 
a  thing  that  is  near  ?  2.  This  satisfies  our  moral  need.  It  sufficeth  intellect 
and  heart — accords  with  our  mental  constitution  and  moral  condition.  3.  It  is 
the  only  method  of  salvation.  The  word  is  required  by  all,  within  the  reach  of 
all,  and  must  be  appropriated  by  all.  Its  rejection  is  not  due  to  physical  or 
mental  incapacity  but  to  want  of  will,  lack  of  faith.  "  Confess  with  thy  mouth, 
believe  in  thine  heart  and  thou  shalt  be  saved." 

IV.  That  man  may   believe    and    obey— the    gospel    brings   him    help. 

Righteousness  by  works  precluded.  Human  obedience  could  not  reach  the 
required  standard.  Faith  not  worlcs  the  method  of  God's  righteousness.  Law 
says  do  this  and  thou  shalt  live  ;  gospel,  "  believe  and  thou  shalt  be  saved." 
Paul  interprets  the  law,  as  Israel,  as  all  men  will  look  upon  it  when  "  circumcised 
in  heart."  Christ  is  the  only,  the  all-sufiicient  hope  for  the  sinner.  He  delivers 
from  despair  and  a  broken  law — brings  peace  to  the  heavy  laden  and  confers 
that  "  righteousness  which  is  unto  all  and  upon  all  them  that  believe." 

O  how  unlike  the  complex  works  of  man, 
Heaven's  easy,  artless,  unincumber'd  plan  ! 
Inscribed  above  the  portal  from  afar, 
Conspicuous  as  the  brightness  of  a  star, 
Legible  only  by  the  light  they  give, 

Stand  the  soul-quick'ning  words — Believe  and  live  I — Cowper.     Truth  21-31. 
360 


HOMILETIC  COMMENTARY:  DEUTERONOMY. 


HOMILETIG  HINTS  AND  SUGGESTIONS. 

Vers.  11-14.  The  Bible  in  itself,  and  therefore  apprehensible ;  and  we 
The  text  shows.  1.  The  closeness  with  may  fairly  add,  deals  with  definite 
which  the  word  of  God  addresses  the  historical  fact,  and  therefore  certain 
soul,  and  the  paternal  familiarity  of  {Alford  onRova.  x.,  Q.).  The  law  of 
its  style  :  "  the  word  is  very  nigh  unto  Christ  is  substantially  the  same  as  that 
thee."  II.  That  His  word  is  to  be  of  Moses,  only  (1)  exhibited  more 
avowedly  our  counsellor,  "  in  thy  clearly  in  its  spiritual  nature  and  ex- 
mouth."  III.  That  it  is  to  be  em-  tensive  application  and  (2)  accompanied 
braced  by  our  affections,  and  dwell  in  with  the  advantages  of  gospel  grace, 
them  ;  "  in  thy  heart."  IV.  That  is  practicable  and  ea.sy.—(Jamieso7i). 
obedience  to  it  is  the  necessary  proof 

of  a  believing  reception  of  it;  "that         Ver.  14.  In  the /;mr^  for  our  personal 

thou  mayest  do  it." — Biblical  Museum,  salvation  in  the  mouth  for  God's  glory 

and  the  salvation  of  others.  In  the  heart 

Ver.   12.     Say.     The    anxious    fol-  and  not  in  the  mouth  is  cowardice  ;  ip 

lower  after  righteousness  is  not  dis-  the  mouth  and  not  in   the   heart  is 

appointed  by  an  impracticable   code,  hypocracy.     The  gospel  believed  is  a 

nor     mocked     by    an     unintelligible  fountain  in  the  heart ;  the  gospel  con- 

revelation  :    the   word   is    near    him,  fessed    is    the    streams    through    the 

therefore  accessible ;  plain  and  simple  mouth. — Bobinson. 

The  Alternative  Choice. —  Fers^s  15-20. 

Moses  is  extremely  anxious  for  the  welfare  of  his  people.  But  he  cannot 
force  them  to  do  right.  He  urges,  persuades,  and  entreats  ;  makes  a  final  effort 
to  win  them  over.     "  See,  I  have  set  before  thee,  etc." 

I.  Obedience  to  God's  command  leads  to  life.  "  That  thou  mayest  live " 
(ver.  16).  Under  law  and  gospel  this  is  the  immutable  order.  1.  It  pleases 
God  the  source  of  life.  Without  Him  life  is  a  shadow,  a  blank.  "  In  Him 
we  live."  2.  It  secures  outward  blessings  to  sustain  life.  "  Thy  God  shall 
bless  thee  in  the  land."  "  Godliness  hath  promise  of  the  life  that  now  is. 
"  He  is  thy  life,  and  the  length  of  thy  days  "  (ver.  20).  3.  It  gai7is  divine  favour, 
which  is  life,  and  His  loving  kindness,  which  is  better  thanljfe  (lives).  Lives 
which  are  longest  and  happiest — all  lives  put  together  (Ps.  Ixiii.  3). 

II.  Disobedience  leads  to  death.  "  As  righteousness  tendeth  to  life,"  is  full 
of  real  enjoyment,  of  infinite  and  eternal  pleasure,  "so  he  that  pursueth  evil 
pursueth  it  to  his  own  death"  (Pro v.  xi.  19).  1.  Death  most  dreadful  The 
curse  of  God  (ver.  19).  Sin,  a  constant  warfare  with  God,  can  never  ^succeed  j 
hopes  wither  away  and  the  curse  ruins.  2.  Death  most  certain.  "  Ye  shall 
surely  perish  "  (ver.  18).  It  cannot  be  avoided  ;  is  the  only  possible  result  of 
disobedience.  As  sure  as  the  shadow  follows  the  substance,  or  the  avenger  of 
blood  pursued  the  manslayer,  so  sure  will  sinners  find  evil  and  death  at  last. 
3.  Death  of  which  warning  has  been  given.  "  See,  behold,  I  have  set  before 
you  "  (ver.  15).  Warning  with  deepest  anxiety  and  most  passionate  appeal. 
No  excuse,  you  know  ;  you  see—"  Forewarned,  forearmed."  Flee  impending 
evil  and  hide  in  Christ.  "A  prudent  man  foreseeth  the  evil,  and  hideth 
himself,  etc." 

III.  Hence  the  urgent  request  for  right  choice.  "  Therefore  choose  life  " 
(ver.  19).  1.  You  are  free  to  c)iioo&e.  God  interferes  not,  nor  trifles  with  the 
power  of  free  choice.  We  are  alone  before  God,  individually  responsible,  and 
must  decide  for  ourselves  the  question  on  which  eternal  life  or  death  depends. 

361 


HOMILETIQ  COMMENTARY :  DEUTERONOMY. 


2.  You  are  urged  to  choose.  Our  Maker  and  Preserver  commends  his  love, 
claims  our  loyalty,  and  commands  us  to  choose.  "  Choose  life."  3.  There 
should  be  no  delay.  "  This  day."  The  appeal  from  supreme  authority  to  the 
noblest  part  of  our  nature  and  for  our  highest  interests.  "  Choose  ye  this  day 
whom  ye  will  serve." 

I.  Great  moral  truths  are  put  before  men.  "  Good  and  evil,  life  and  death, 
blessing  and  cursing."  Not  simply  to  decide  for  business  and  profession,  but  to 
adjust  claims  of  heaven  and  earth.  Grand  opportunity.  Lost  spirits  not  the 
chance ! 

II.  Men's  destiny  will  be  decided  according  to  their  attitude  towards  these 

truths.  Future  results  follow  from  present  action.  In  worldly  matters  fortune 
made  or  marred,  positions  gained  or  lost  by  earnest  decision.  Paley  at  college 
shakes  off  habitual  negligence,  rises  at  four  o'clock  to  study  and  write  immortal 
books.  "  I  will  be  a  hero,"  was  the  turning  point  in  Nelson's  destiny.  A  decided 
"  No  "  to  evil,  a  firm  purpose  gives  strength  and  security  (Joseph  and  Daniel). 
Eternity — life  or  death,  heaven  or  hell  hang  on  your  decision, 

III.  A  solemn  appeal  is  made  for  right  decision.  Right  and  good  are  re- 
vealed, commended  and  offered.  They  cannot  be  ignored  or  destroyed.  A 
choice  must  be  made.  Direction  and  help  offered.  Ponder  well.  Ruin  inevitably 
follows  sin  and  indecision.     "  Therefore  choose  life  "  (ver.  19). 

Our  doubts  are  traitors  ; 
And  make  us  lose  the  good  we  oft  might  win, 
By  fearing  to  attempt  it. — Shakspcare. 

Two  Pathways  of  Life. —  Verses  16,  17-20. 

God  is  the  centre  and  sum  of  happiness — the  author  of  our  being,  and  should 
be  the  object  of  pursuit.  Some  cleave  to  God  and  others  forsake  him.  Hence 
two  pathways  set  forth. 

1.  Some  are  forsaking  God,  ver.  17.  The  soul  made  for  fellowship  with  God, 
apart  from  Him  is  a  world  without  sun.  Yet  what  forgetfulness,  departure 
and  practical  atheism  in  life  !  1.  Through  alienated  affection.  "  If  thine  heart 
turn  away."  We  have  affections  as  well  as  intellect.  These  influence  our 
judgment  and  discernment  of  truth.  God  seeks  to  instruct  the  heart,  not  the 
head,  to  captivate  and  improve  the  affections.  "An  evil  heart  of  unbelief" 
leads  to  apostacy  from  God,  Heb.  iii.  12. 

2.  Manifest  in  wilful  deafness.  "  Thou  wilt  not  hear."  The  voice  loud  as 
thunder,  but  the  will  fixed  and  stubborn,  conscience  resisted  and  warning 
refused.     "  They  are  like  the  deaf  adder  which  stoppeth  her  ear." 

3.  Indicative  of  weah  attachment.  "  Drawn  away  "  by  counter  attractions. 
If  the  heart  not  rightly  fixed,  attention  is  misdirected,  then  instability,  feeble- 
ness and  falling  away.  "  Turn  not  aside  from  following  tbe  Lord,  but  serve  the 
Lord  with  all  your  heart," 

4.  Besulting  in  degraded  idolatry.  "  Worship  other  gods  and  serve  them." 
— God  out  of  our  thoughts  (Rom.  i.  28)  and  detiironed  from  heart  and  life,  the 
creature  will  be  set  up.  The  conserving  principle  is  destroyed ;  degradation, 
gross  idolatry,  and  pollution  ensue, 

"  God  forbid  that  we  should  forsake  the  Lord  to  serve  other  Gods." 

When  to  our  own  devices  left,  we  frame 
A  ghameful  creed  of  craft  and  cruelty, 

— Landon. 
362 


EOMILETIC  COMMENTARY :  DEUTERONOMY. 


II  Others  are  loyal  in  obedience  to  God.  "  Love  the  Lord  thy  God — obey 
His  voice — cleave  to  Him"  (ver.  20).  1.  Love,  the  spring  of  obedience.  This 
its  essential  principle.  Authority  cannot  kindle  love,  and  service  without  love 
is  slavery  and  disloyalty.  2.  Love,  the  rule  of  daily  life.  "  To  walk  in  His 
ways."  Love  is  the  dominant  power  in  all  activity  and  enterprise.  Obedience 
is  not  for  a  season,  but  constant  and  universal.  "  Blessed  is  he  who  doeth 
righteousness  at  all  times."  3.  Love,  resulting  in  God's  favour.  "  Thy  God 
shall  bless  thee."  Bless  thee  with  preservation  from  danger;  "the  Lord 
preserveth  all  them  that  love  Him" — with  peace,  "  great  peace  have  they  which 
love  thy  law  " — with  perpetuation  of  life  and  attendant  blessings,  "  bless  thee 
in  the  land  and  prolong  thy  days."  God's  favour  converts  power  and  external 
possessions  into  blessings.  Without  this,  fairest  prospects  and  largest  estates 
lose  their  charm — without  this,  no  certainty  of  any  possession  and  not  a  day's 
lease  of  life.     "  He  is  thy  life  and  the  length  of  thy  days." 

EOMILETIC  HINTS  AND  SUGGESTIONS. 


Ver.  16.  His  ways  1.  The  path- 
way. Safe,  pleasant,  and  attractive. 
2.  How  to  enter  it.  Love  and  obedience. 
"  Love  the  Lord  "  and  "  keep  His  com- 
mandments." 3.  Thehenefits  of  walking 
in  it.  "  Live,  multiply  and  blessed 
in  the  land."  "  Show  me  thy  ways 
0  Lord,  teach  me  thy  paths." 

Vers.  15-19.  Life  and  death  set 
before  the  young.  I.  In  what  sense 
life  and  death  may  be  justly  set  before 
you.  1.  You  are  faithfully  informed 
that  the  course  you  adopt  and  pursue 
through  life  will  terminate  at  last  in 
an  immense  and  tremendous  extreme, 
as  distant  from  the  opposite  as  life  is 
from  death.  2.  The  nature  of  the  two 
ways  is  closely  pointed  out  to  you. 
n.  The  manner  in  which  they  are 
proposed  to  your  choice.  There  are 
some  things — 1.  To  alarm  ;  promote 
self-jealousy  and  fear  ;  the  intrinsic 
depravity  of  your  hearts  ;  the  fact  that 
so  much  evil  appears  under  semblance 
of  good ;  prejudiced  views  of  real 
religion.  2.  To  encourage :  you  never 
can  be  at  a  loss  in  deciding  what  is 
best.  3.  To  direct  and  admonish  : 
beware  of  early  levity,  of  bad  habits, 
of  ensnaring  connections,  of  trifling 
with  .religion.  III.  Some  considera- 
tions to  enforce  the  importance  of  your 
choice.  (1.)  Privileges  from  earliest 
days.  (2.)  Special  personal  considera- 
tions. (3.)  Influence  of  posterity. — 
Bib.  Museum. 

Ver.  19.  Tico  witnesses.  Heaven 
and  earth.    Moved,  "  called  to  record 


in  solemn  manner."  c/!  4,  26  ;  31,  28. 

1.  Because  they  indicate  the  presence 
of  God.  Heaven  the  throne  and  earth 
the  footstool  of  God.  2.  Because  they 
help  remembrance  of  events.  Localities 
identified  by  the  mind,  spectators  of 
scenes  testify  to  the  faithfulness  of 
God  and  the  sin  of  man.  3.  Because 
influenced  by  the  conduct  of  man. 
In  his  creation  and  fall  they  have  felt 
the  results  and  long  for  his  redemp- 
tion (Rom.  viii.  19-23).  Choose  life. 
Divine  advice.  1.  The  problems  of 
life    too    difficult    for    us    to    solve. 

2.  God  offers  to  be  our  guide  ;  gives 
help  and  direction.  3.  It  is  our  duty 
to  obey.  When  He  speaks  we  should 
listen,  obey  and  reverence  His  word. 
4.  It  is  madness  to  reject  divine 
instruction,  *'  Ye  shall  surely  perish." 

Ver.  20.  Three  steps.  Love — obey 
— cleave,  "  Without  close  attachment 
and  perseverance,  temporary  love,  how- 
ever sincere  and  fervent,  temporary 
obedience,  however  disinterested,  ener- 
getic and  pure,  while  it  lasts,  will  be 
ultimately  ineffectual.  He  alone  who 
endures  to  the  end  shall  be  saved" — 
A.  Clarke.  Cleave.  Notice.  1.  God 
the  object  of  life.  2.  The  strength  of 
attachment.  3.  The  constancy  of  pur- 
suit. "  My  soul  followeth  hard  after 
{cleaveth  unto)  Thee  "  (Ps.  Ixiii.  8). 

Grace  leads  the  right  way  ;  if  you  choose  the 

wrong,' 
Take  it  and  perish,  but  restrain  your  tongue  ; 
Charge  not,  with  light  sufficient  and  [left  free, 
Your  wilful  suicide  on  God's  decree. 

— Cow]per. 
363 


CHAP.  XXXI. 


nOMILETIC  COMMENTARY:  DEUTERONOMY. 


Illustrations  to  Chap.  xxx. 


Ver.  2.  Iteturii.  When  wrong  has 
been  done  among  men,  the  only  way 
to  obtain  again  the  favour  of  those 
who  have  been  injured,  is  by  repent- 
ance. No  man  who  has  done  evil  in 
any  way  can  be  restored  to  forfeited 
favour,  but  by  just  this  process  of  re- 
pentance— by  a  process  involving  all 
the  elements  of  shame,  grief,  remorse, 
reformation,  confession  that  are  de- 
manded in  religion. — Barnes. 

Ver.  11.  Not  hidden.  ""VVe  ought 
not  to  attempt  to  draw  down,  or  sub- 
mit the  mysteries  of  God  to  our  reason ; 
but,  on  the  contrary,  to  raise  and  ad- 
vance our  reason  to  Divine  truth. — 
Bacon. 

Ver.  14.  Do  it.  "  Sir,"  said  the 
Duke  of  Wellington  to  an  officer  of 
engineers,  who  urged  the  impossibility 
of  _  executing  the  directions  he  had  re- 
ceived, "  I  did  not  ask  your  opinion, 
I  gave  you  my  orders,  and  I  expect 
them  to  be  obeyed."  Such  should  be 
the  obedience  of  every  follower  of 
Jesus,  the  words  which  he  has  spoken 
are   our  law,   not    our   judgment  or 


the 


fancies.     Even  if  death  were  in 
way  it  is — 

Not  ours  to  reason  why — • 
Ours,  but  to  dare  and  die. 

and,  at  our  master's  bidding,  advance 
through  flood  or  flame. — Spurgeon. 

Vers.  15-19.  This  day.  It  is  re- 
corded of  Archius,  a  Grecian  magis- 
trate, that  a  conspiracy  was  formed 
against  his  life.  A  friend,  who  knew 
the  plot,  despatched  a  courier  with  the 
intelligence,  who,  on  being  admitted 
to  the  presence  of  the  magistrate,  de- 
livered to  him  a  packet  with  this 
message,  "  My  Lord,  the  person  who 
writes  you  this  letter  conjures  you  to 
read  it  immediately — it  contains  serious 
matters."  Archius,  who  was  then  at 
a  feast,  replied,  smiling,  "  Serious 
affairs  to-morrow,"  put  the  packet  aside 
and  continued  the  revel.  On  that 
night  the  plot  was  executed,  the 
magistrate  slain,  and  Archius,  on  the 
morrow,  when  he  intended  to  read  the 
letter,  a  mutilated  corpse,  leaving  to 
the  world  a  fearful  example  of  the 
effects  of  procrastination. — J.  A: 
James. 


CHAPTER    XXXI. 

_  Critical  Remarks.— Moses  had  finished  the  interpretation  and  enforcement  of  the  law.     But 
his  work  is  not  quite  accomplished,  he  therefore  makes  final  arrangements. 

1-6.  Encouragement  to  Israel.  Went  Heh.  continued  to  speak  and  prepare  himself.  His  age 
not  likely  to  render  him  a  sufficient  guide  in  future,  though  his  natural  force  was  unabated 
(<•/.  xxxiv.  7.)  God  also  had  intimated  his  approaching  death  and  forbidden  him  to  go  over 
Jordan  (Num.  xx.  21).  But  God  will  go  with  them  and  Joshua  will  lead  them.  Hence  "  Be 
strong,  he  will  not  fail  thee."  {cf.  Josh.  i.  5,  Heb.  xiii.  5.) 

7-8.  ^  Joshua  becomes  leader.  Encouraged  in  the  same  words  as  the  people.  In  the  sight  of  all 
that  his  authority  might  not  be  questioned.  Fear  not.  Many  dangers  and  great  reasons  for 
fear — looking  only  to  themselves. 

9-13.  Moses  commits  the  Law  to  Levites.  To  be  read  at  the  end  of  seven  years— the  year  of 
release  (ver.  If.).  1.  Taber  (Lev.  xxiii.  24).  Appear  (ver.  11  ;  cf.  xvi.  16  ;  Neh.  viii.  12  seg.) 
Eead,  Josh.  viii.  34  ;  2  Kings  xxiii.     Law — not  the  whole  Pentateuch,  but  summaries. 

14-18.  Moses  informed  of  his  Death.  Called  with  Joshua  into  the  tabernacle  (v.  15)  he 
Would  sleep  (lie  down)  with  his  fathers,  but  the  nation  would  apostatise  go  a  whoring. 
{cf.  Ex.  xxxiv.  15  ;  Judg.  ii.  17.)  Break  the  covenant  and  God  in  anger  would  hide  his  face  and 
Buffer  them  to  fall  into  deep  troubles. 

,  19-23.  Moses  commanded  to  write  a  song  as  "  a  witness  for  God  against  them."  Waxen  fat  (cf. 
xxxii.  15  ;  Neh.  ix.  23  ;  Hos.  xiii.  6.  Forgotten  (ver.  21).  "  Being  in  verse  it  would  be  more 
easily  learned  and  kept  in  memory.  The  use  of  songs  for  such  didactic  purposes  not  unknown 
to  legislators  of  antiquity,  and  was  familiar  to  theologians  of  later  times  of  Social  History 
(Ecc.  vi.  8  and  Col.  iii.  16)" — Speak.  Com. 
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EOMILETia  COMMENTARY :  DEUTERONOMY.  chap.  xxxi. 


24-27.  The  song  finished  and  put  into  the  ark  of  covenant.  The  book  commenced  before 
Ex.  xvii.  14,  gradually  increased  and  now  finished,  i.e.,  in  full,  wholly  complete.  In  the  side, 
(ver,  26)  for  greater  security  and  reverence.  Only  tables  of  stone  in  the  ark  (1  Kings  viii.  9). 
Ver.  27.     Words  by  which  Moses  handed  the  book  to  the  priests. 

28-30.  Rehearsal  to  assembled  elders.  Gather  civil  authorities  of  the  congregation  specially  to 
hear  the  ode.  Know  partly  for  past  experience  and  partly  for  gift  of  prophecy.  He  pronounced 
the  words  audibly  to  the  representative  and  they  to  the  people  of  the  song  following. 

A  Faeewell  Address. —  Verses  1-6. 

Moses  had  spent  40  years  in  Pharaoh's  court,  40  years  in  Midian,  and  40  as 
leader  of  Israel.  He  is  about  to  leave  his  people,  but  gives  specific  instructions 
and  makes  certain  arrangements,  from  which  learn — 

I.  God's  workmen  are  often  taken  away  in  the  midst  of  usefulness.  The 
work  of  Moses  not  finished  but  he  had  intimation  of  death.  1.  Through  old 
age.  "  I  am  an  hundred  and  twenty,  &c."  Old  comparatively  for  "his  eye  was 
not  dim,  nor  his  natural  force  abated."  Age  brings  infirmities,  and  incapacitates 
for  work.  "It  is  the  worst  time  we  can  choose  to  mend  either  our  lives  or  our 
fortunes,"  says  one.  Not  the  time  to  begin  the  service  of  God,  who  deserves 
our  energy  from  our  youth,  cf.  2  Sam.  xix.  35  :  Ecc.  xii.  1-7.  2.  Through  special 
Providence.  Sometimes  punishment  for  sin.  Moses  and  Aaron  forbidden  to 
enter  Canaan,  Num.  xx.  12.  David  could  not  build  the  temple.  Or  accidents 
and  sudden  death  cut  off  men  when  prominent,  in  the  prime  of  life  and  the 
splendour  of  fame,  and  likely  to  be  useful.  Men  who  leave  a  blank  not  easily 
filled  up,  a  heavy  loss  to  the  Christian  Church  and  the  world.  Let  each  fulfil 
the  end  of  life  and  be  able  to  say,  "  I  have  finished  the  work  which  thou  gavest 
me  to  do." 

II.  God's  work  is  carried  on  by  successors.  Moses  dies,  and  Joshua  succeeds. 
"  God  buries  his  workmen,  but  carries  on  his  work,"  says  Wesley.  1.  Successors 
divinely  called.  Joshua  specially  chosen  out  of  all  the  tribes  of  Israel.  God's 
servants  not  self-called,  nor  put  into  office  by  friendship  and  worldly  favour. 
"  There  is  nothing  in  which  a  king  would  be  more  absolute  than  in  the  choice  of 
his  ministers.  And  shall  we  dare  to  contest  and  take  away  this  right  from  the 
King  of  Kings  ?"  Quesnel.  2.  Successors  specially  qualified.  Joshua  specially 
gifted  and  trained  by  service.  More  than  natural  endowment  required. 
"  None  but  he  who  made  the  world  can  make  a  minister  of  the  gospel,"  said 
Newton.  None  selected  for  important  work  enters  it  at  his  own  charge.  God 
equips  and  helps. 

III.  God  gives  encouragement  to  those  who  carry  on  his  work.  Fellow  workers 
may  fall,  but  God  compensates  for  loss.  1.  By  Ms  presence,  "  He  will  go  over 
before  thee,"  ver.  3.  If  under  the  inspiration  of  Alexander,  Csesar,  and  other 
great  leaders,  soldiers  have  performed  exploits,  what  can  we  not  do  witli  God 
present!  Failure  impossible  with  him  !  2.  By  his  promise.  Presence  animates, 
but  accompanied  with  promise  often  makes  soldiers  irresistible.  God's  promises 
may  be  trusted,  God's  bonds  given  and  sealed  with  his  own  hand.  "  He  will 
not  fail  thee,  &c."  3.  By  his  kelp.  Promise  must  issue  in  performance.  God 
is  strength  for  burdens  and  a  shield  for  battles.  His  grace  makes  the  heart 
stout  and  the  arm  strong.  "  He  giveth  power  to  the  faint,  and  to  them  that 
have  no  might  he  increaseth  strength." 

A  Glorious  Past. —  Verse  4. 

1.  A  godly  people  tvill  always  have  a  glorious  past.  Israel's  past,  England's 
past.     A  Christian  man  looks  back  upon  a  wonderful  past-enlightenment,  for- 

365 


CHAP.  XXXI.  EOMILETIC  COMMENTARY :  DEUTERONOMY. 


giveness  and  adoption,  great  peace,  great  joy,  and  great  hope.  Nothing  little 
in  redemption.  God's  gifts  like  himself.  "  Great  and  marvellous  are  thy 
works."  11.  This  glorious  past  should  not  be  forgotten.  The  great  things  of 
God  should  be  remembered,  considered,  and  prompt  to  obedience.  They  are 
helpful  for  the  present,  pledges  of  God's  faithfulness  and  power  and  types  of 
future  mercies.  "  The  Lord  shall  give  them  up  before  your  face,  that  ye  may 
do  unto  them  according  to  all  the  commandments  which  I  have  commanded 
you,"  ver  5. 


Life's  Conflicts. —  Verses  3-6. 

Israel  about  to  engage  in  arduous  warfare.  God  would  help  them,  therefore 
they  must  not  be  discouraged.  I.  Life  a  warfare.  A  soldier  s  life  hardness 
endured,  2  Tim,  ii.  3.  Discomforts  in  camp,  field  duties,  tedious  marches, 
great  and  numerous  foes  to  overcome  (Sihou  and  Og),  territories  to  gain,  and  a 
purpose  to  be  accomplished. 

II.  We  are  not  sufficient  in  ourselves  for  this  warfare.  In  us  no  good 
thing.  Our  sufficiency  for  everything  from  God.  I.  We  are  icealc.  Need 
strength  and  defence.  Divine  grace  alone  makes  the  heart  stout  and  the  arm 
strong.  "  We  have  no  might  against  this  company."  2.  We  are  timid. 
"  Fear  not,"  "  Cowardice  hath  made  us  by-words  to  our  enemies  "  (Shaks.),  and 
a  disgrace  to  our  captain.  Swedeuborg  says,  "Charles  IL  did  not  know  what 
that  was  which  others  called  fear."  Fear  not,  nor  be  dismayed  ;  be  strong  and 
of  good  courage."  3.  We  are  a/raid.  Danger  frightens,  enemies  overawe,  and 
we  forebode  evil.  We  fight  with  shadows  and  waste  our  strength.  "  Thou 
shalt  not  be  afraid  of  tliem  ;  but  shalt  remember  what  the  Lord  thy  God  did 
unto  Pharaoh,  &c,"  Deu.  vii.  18. 

III.  In  God  we  may  have  confidence  to  help.  "  The  Lord  thy  God,  he  doth 
go  with  thee."  Not  much  behind,  nor  too  far  before,  with  thee,  to  guide, 
Prov.  XX.  24 ;  xvi.  9  ;  provide,  Heb.  xiii.  5  ;  and  help,  Jos,  i.  5.  Confidence ; 
1.  In  the  ivord  of  God.  The  promise  counteracts  tendency  to  doubt  and  faint, 
fitted  to  produce  and  support  assurance.  2.  In  the  faithfulness  of  God.  He 
never  modifies,  retracts,  nor  forgets  his  word.  He  wills  and  intends  to  fulfil  it. 
Nothing  can  make  him  recede  from  his  merciful  purpose,  nor  cause  him  to 
repent  or  violate  his  pledge.  "  The  strength  of  Israel  will  not  lie  nor  repent ; 
for  he  is  not  a  man  that  he  should  repent."  3,  In  the  presence  of  God.  "  He 
will  go  over  before  thee,"  ver  3.  God  with  Moses,  God  with  Joshua,  God  with 
every  good  man — with  thee.  Grand  words  to  begin  an  undertaking  and 
conquest,  to  encourage  in  life's  dangers  and  toils  !  "  Understand,  tlierefore, 
this  day  that  the  Lord  thy  God  is  he  who  goeth  over  before  thee,  &c,," 
Deu.  ix.  3.  4.  In  the  sti'ength  of  God.  He  increases  our  might,  makes  us 
more  than  ourselves,  more  than  a  match  for  any  foe.  "  There  shall  not 
any  man  be  able  to  stand  before  thee  all  the  days  of  thy  life,"  Jos.  i.  5. 
"  They  that  war  against  thee  shall  be  as  nothing  and  as  a  thing  of  nought, 
Is.  xli.  13. 

The  Chosen  Leader. —  Verses  7,  8. 

In  the  choice  of  Joshua,  Moses  displays  his  greatness  and  intense  anxiety 
for  his  people.      No  excessive  grief,  nor  unavailing  remorse.      He  appoints  a 
successor  not  out  of  his  own  family  or  from  his  own  choice,  but  according  to 
God's  will  {cf  Num.  xxvii.  15). 
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HOMILETIC  COMMENTARY :  DEUTERONOMY.  chap.  xxxi. 


I.  A  leader  specially  qualified  for  the  work.  Joshua  was  honoured  and 
qualified  in  an  eminent  degree.  1.  1  rained  under  Bloses.  He  was  the  minister, 
the  servant  of  Moses  (Jos.  i.  1).  With  him  on  the  Mount  (Ex.  xxiv.  13),  and 
a  companion  in  the  camp.  2.  Qualified  by  God.  Filled  with  the  spirit  of 
wisdom,  courage,  and  the  fear  of  God  (Deut.  xxxiv.  9).  As  leader  under  a 
theocracy  he  was  to  act  as  the  minister  of  God,  wait  for  instructions  from  God, 
and  shepherd  or  lead  the  people  as  the  flock  of  God  (Num.  xxvii.  17). 

II.  A  leader  publicly  chosen.  ''  In  the  sight  of  all  Israel "  designated  to  office. 
By  a  solemn  rite  set  apart  (Num.  xxvii.  18).  1.  7o  indicate  the  solemnity  of 
the  charge.  2,  7b  set  forth  its  responsibility.  3.  To  identify  himself  with  the 
people.  4.  To  gain  the  sympathy  of  the  people.  "  Encourage  him,  for  he  shall 
cause  Israel  to  inherit  it "  (Deut.  i.  38). 

III.  A  leader  specially  encouraged.  Though  courageous  and  resolute  he  re- 
quired help.  The  work  was  new,  long,  and  arduous.  He  felt  inferior  to  Moses,  and 
knew  the  perverseness  of  the  people.  1.  Divinely  guided.  Jehovah  would  go  before 
him.  What  help  and  inspiration  in  this  thought.  "  There  is  no  inspiration  so 
great  as  to  feel  the  influence  of  a  spirit  greater  and  nobler  than  our  own.  When 
we  listen  to  his  voice,  when  we  are  ready  to  do  his  will,  our  whole  nature  is 
liberated  and  exalted,  and  out  of  this  the  greatest  and  noblest  work  comes  " 
(Dr.  Allon).  2.  Divinely  assisted.  "He  will  not  fail  thee."  Joshua  not 
faint-hearted,  but  humble ;  hence  cheered,  often  encouraged  to  "  be  strong." 
If  God  be  with  us,  what  account  those  against  us  !  Who  can  defeat  Divine 
wisdom  or  overcome  Omnipotence  !  In  God's  work  God's  servants  never  alone, 
never  forsaken.  Joshua  took  the  reins  of  government  and  led  the  tribes  to  the 
conquest  of  Canaan.  Brave  in  counsel  and  brave  in  war,  he  trusted  in  God 
and  accomplished  his  charge.  Be  you  courageous,  hold  the  divine  commands 
sacred  and  in  spite  of  opposition  yield  full  and  hearty  obedience.  This  is  true 
wisdom  and  gains  true  success.  "  Then  thou  shalt  make  thy  way  prosperous, 
and  then  thou  shalt  have  good  success  (do  wisely)  "  (Jos.  i.  8). 

"  He  holds  no  parley  with  unmanly  fears, 
Where  duty  bids  he  confidently  steers, 
Faces  a  thousand  dangers  at  her  call, 
And,  trusting  in  his  God,  surmounts  them  all." 

HOMILETIC  HINTS  AND  SUQQESTIONS. 

Ver.  2.       Thou  shalt  not  go  over,     never  shall  the  covenant  of  his  faith- 

1.  Best  men  not  infallible,  may  sin.     fulness  fail." 

2.  Consequences    of    one    sin    most 

serious.      3.    God  impartial  and  just  Vers.  6-8.     Antidote  to  fear.    "  Fear 

in  punishing  sin.  not."     I.  He  is  able  to  help  thee  :  He 

will  not  fail  thee,  in  adversity  or 
Vers.  3-6.  I.  A  disheartened  people,  prosperity— will  guard  thee  against 
Great  leader  lost.  Great  work  to  be  the  immediate  dangers  of  the  one,  and 
done.  Our  work  to  dethrone  enemies,  the  seductive  influences  of  the  other, 
enter  lands,  establish  and  maintain  II.  He  is  tvilling  to  help  thee  :  not 
the  worship  of  God  and  the  Kingdom  able  merely,  but  willing  also.  III.  He 
of  Christ.  "  The  children  of  Judah  has  promised  to  help  thee :  and  his 
couhl  not  drive  them  out."  II.  A  pi'omises  are  always  sure.  Learn  (1) 
sufficient  God.  "  With  thee "  in  Rely  on  God's  power  ;  (2)  Trust  in 
presence ;  "  before  thee  "  in  pro-  his  promises  (Biblical  Museum). — 
vidence  ;  abiding  in  strength  "-not  God's  Providence  the  ground  of  con- 
fail  thee." — "  The  mountains  may  tentment  {cf.  Heb.  xiii.  5).  "  He  will 
depart,  and  the  hills  be  removed  ;  but  not  fail  thee,  nor  forsake  thee."     1. 

367 


CHAP.  XXXI.  HOMILETia  COMMENTARY :  DEUTERONOMY. 

Then  cherish  no  distressing  care — "one  play  the  man,  act  like  heroes  ;  be 
hair  white  or  black  " — "  cast  your  care  vigorous." — A.  Clarice. 
upon  him."  2.  Then  cease  to  devise  Vers.  7,  8.  Appointment  of  Joshua 
your  oivn  plans.  We  scheme  for  our  to  succeed  Moses.  Consider:  1.  The 
children  and  our  business,  tempt  pro-  concern  of  Moses  for  the  people  com- 
videuce  and  take  destiny  into  our  own  mitted  to  him.  In  this  he  acted  as — 
hands.  God's  will  supreme.  "  Com-  1.  as  a  true  patriot ;  2.  a  faithful 
mit  thy  way  to  him,  &c."  3.  2'hen  minister.  11.  The  gracious  provision 
exercise  implicit  faith  in  God ;  (1)  which  God  made  for  them  :  1.  He 
whose  promise  is  sure ;  (2)  whose  selected  a  suitable  person  for  the 
power  is  omnipotent;  (3)  whose  office  ;  2.  He  prescribed  the  mode  of  his 
providence  is  universal.  Be  strong,  ordination  to  it.  (Num.  xxvii.  15-17  ; 
"  The  Septuagint  in  this  and  the  fol-  3.  He  promised  him  all  needful  as- 
lowing  verse  have  play  the  man,  and  sistance  in  it.  Learn  (1)  the  blessed- 
he  strong.  From  this  St.  Paul  seems  ness  of  the  Christian  Church  ;  (2)  the 
to  have  borrowed  his  ideas  (1  Cor.  duty  of  advancing  in  every  possible 
xvi.    13.)     Stand  firm   in  the  faith;  way  its  best  interest. — C.  Simeon,  M.  A. 

The  Inherited  Volume.— F^rs^s  9,  13,  19,  22,  24-26. 

Moses  now  commits  the  law  which  he  had  written  into  the  hands  of  the 
priests  and  elders,  the  religious  and  secular  rulers  of  the  congregation,  to  be 
read  and  preserved  for  future  generations. 

I.  The  Law  to  be  written.  "  Moses  wrote  this  law."  This  a  natural  and 
safe  method  of  transmission.  More  secure,  complete,  and  diffusive  than  oral 
tradition.  In  this  method  titles  and  estates  are  handed  down,  arts  and  sciences 
propagated.  This  law  has  to  rank  in  the  literature  of  Israel  as  a  story-book  for 
children  and  a  statute  book  for  all.  Hence  written  and  carefully  preserved  in 
the  archives  of  the  nation,     "  Write  in  a  book." 

II.  The  Law  to  be  read.  Strict  are  regulations  on  this  point.  1.  liead  at 
festivals.  Four  instances  given  (Jos.  viii.  30  ;  2  Chron.  xvii.  7  ;  xxxiv.  30 ; 
Neb.  viii.  7).  a.  "  In  the  year  of  release  "  (ver,  10).  When  servants  were 
discharged,  debtors  acquitted,  and  all  had  leisure  to  read.  Spare  time  and 
special  occasions  should  be  devoted  to  Bible  reading,  b.  "  In  the  feast  of 
tabernacles."  Most  appropriate  season,  as  revealing  the  source  and  purifying 
the  nature  of  their  joy — connecting  the  design  of  the  law  with  the  spirit  of  the 
festival.  2.  Head  in 2JuhUc  assemblies.  "  In  the  place"  of  assembly  (ver.  11). 
Bible  reading  important  part  of  religious  worship — needful  for  instruction, 
reverence  and  edification — a  privilege  to  meet  in  God's  house  to  expound  the 
law  and  review  His  mercies.  3.  Bead  to  all  classes.  Old  and  young,  and 
strangers  within  the  gates  (ver.  12).  All  classes  interested — home-born  and 
aliens,  bond  and  free,  must  be  taught  the  word  of  God.  There  is  no  hesitation, 
no  fear  of  giving  the  law  to  the  common  people.  It  is  their  right  and  privilege 
that  they  may  hear,  love,  and  obey  God. 

III.  The  law  to  be  preserved  (vers.  24-26).  What  was  written,  was  needful 
to  preserve  for  that  and  future  nations.  A  second  copy  of  the  law  was  deposited 
in  the  ark  for  greater  reverence  and  security.  1.  Preserved  as  a  rule  of  life. 
"  That  they  may  hear,  learn,  and  obey"  (ver.  12).  Men  apt  to  forget  what 
God  requires.  Philosophy  and  reason  do  not  supply  a  standard  of  duty.  In 
the  Bible,  and  the  Bible  alone,  have  we  a  guide  sufficient  and  unsurpassed— 
a  book  to  make  us  wise  unto  salvation.  2.  Preserved  as  a  witness  against 
disobedience.     Memory  may  fail  and  teachers  die  ;  but  the  law  abides  firm  and 

368 


HOMILETIC  COMMENTARY  :  DEUTERONOMY.  chap.  xxxi. 


faithful  in  its  testimony.  Solemn  to  have  God's  law  and  neglect  it — to  turn  the 
blessing  into  a  curse  and  the  best  of  books  into  a  witness  against  us.  Every 
sermon  we  hear,  every  chapter  we  read,  will  help  or  finally  condemn.  "  Take 
heed  how  ye  hear." 

The  Bible  in  National  History. 

I.  As  the  Basis  of  its  Religion.  Natural  religion  is  founded  on  reason  or 
the  light  of  philosophy.  Systems  of  belief  are  often  refined  speculations  of 
mind,  conflicting,  uncertain,  and  insufficient.  Revealed  religion  is  spiritual, 
vital,  and  safe.  The  Bible  alone  reveals  God  and  moral  duty,  explains  religious 
worship,  and  offers  moral  renovation.  It  is  the  foundation  of  faith  and  practice, 
and  hope  for  the  present  and  future  life. 

II.  As  the  Friend  of  its  Education.  The  Bible  proves  the  necessity  and  the 
value  of  education.  It  fosters  and  promotes  intelligence  among  the  masses, 
helps  to  rear  noble  institutions,  to  enlighten  and  refine  society.  It  has  given 
the  world  new  ideas  and  impulses  not  found  in  the  province  of  letters.  Superb 
themes  for  poetry,  painting,  and  fine  arts,  and  thus  the  highest  enjoyment  and 
most  exalted  thoughts  have  been  furnished  by  the  Bible, 

III.  As  the  Source  of  its  Progress-  In  the  Bible  are  strong  innate  principles 
to  civilize  and  elevate.  Where  these  principles  are  practised  we  find  refine- 
ment, free  institutions,  and  the  blessings  of  liberty.  Morals  are  purified,  com- 
mercial enterprise  encouraged,  cruelties  and  war  abolished.  How  much  is 
England  indebted  to  the  Bible  ?  What  is  the  condition  of  countries  where  the 
Bible  is  fettered,  exiled  or  unknown  ?  It  is  source  of  progress  in  learning, 
legislation,  and  religion.  It  is  not  dead  or  effete  yet.  Its  mission  is  great  and 
sublime.  It  is  emphatically  the  Book  for  the  people,  the  Book  for  the  nation, 
and  the  Book  for  the  age. 

This  lamp  fi'om  off  the  everlasting  throne, 

Mercy  took  down,  and  in  the  night  of  time 

Stood  easting  on  the  dark  her  gracious  bow, 

And  evermore  beseeching  men,  with  tears, 

And  earnest  sighs,  to  read,  believe,  and  live. — Pollok,  Bk.  1 


HOMILETIC   HINTS  AND    SUGGESTIONS. 

Vers.  7-13.  Metlwds  of  propagating  rightly  it  promotes  domestic  comfort, 
Scripture.  By  writing  or  printing,  cleanliness,  industrious  and  provident 
by  public  reading  or  expounding.  Let  habits  ;  it  purifies  the  affections  and 
us  be  thankful  for  a  complete  and  fills  the  dwelling  with  joy  in  poverty 
printed  Bible.  The  heritage  of  the  and  depression  of  trade. — ("  The  Cot- 
past  and  the  trust  of  the  present,  ter's  Saturday  night.") — "  The  voice 
"  Unto  them  were  committed  the  of  rejoicing  and  salvation  is  in  the 
oracles  of  God."  tabernacles  of  the  righteous." 

The  Bible  and  the  children.  Reveal- 
ing God  to  children,  prescribing  duties  Vers.  10-12.  Directions  here  given 
to  children,  fostering  the  spirit  to  for  public  reading  of  the  law.  1.  To 
perform  these  duties,  and  ensuring  the  be  read  at  "  the  feast  of  tabernacles," 
happiness  of  children.  The  Bible  an  the  greatest  of  all  their  festivals,  when 
entrancing  book  to  children,  in  its  harvest  and  vintage  being  completed, 
spirit,  examples,  and  lessons.  The  they  had  most  leisure  to  attend  to  it. 
Bible  in  the  family.  The  Bible  should  This  feast  was  celebrated  in  "the 
be  read  in  the  family.     When  read  year  of  release,"  the  most  proper  time 

2  A                                            369 


CHAP.  XXXI.  IIOMILETIC  COMMENTARY :  DEUTERONOMY. 


that  could  be  chosen  for  reading  the  structed  out  of  it  by  the  priests  and 

law  ;  for  then  the  people  were  freed  Levites,  but  (4)  at  every  year  of  re- 

from  debts,  troubles,  and  cares   of  a  lease    the    law   was    read,   not    only 

worldly    nature,    and    at    liberty    to  publicly  to  all  the  people,  but  through- 

attend  to  it,  without  distraction.     2.  out,  and  read  from   an  original  copy, 

The  law  was  to  be  read  by  Joshua,  which  served  as  a  standard  by  which 

chief  governor,  and  by  others  who  had  all  other  copies  were   tried.     4.  The 

the  charge  of  instructing  the   people.  whole  congregation  must  assemble  to 

Thus  Joshua  himself  read  to  the  con-  hear  the  law.     Hence  learn  (1)  that 

gregation  Jos.  viii.  34,  35  ;  Josiah  and  when  our  debts  are  remitted  and  we 

Ezra,  2  Chr,  xxxiv.  30  ;  Neh,  viii.  2.  are  brought  into  the  liberty  of  God's 

But  Jehoshaphat  employed  jiriests  and  children  we  shall  then  delight  to  hear 

Levites    (2  Chr.  xvii.  9).     This  public  and  obey  our  delivering  Lord  in  every 

reading  was  in  part  the  duty  of  the  call  of  duty.     (2)  The  word  of  God 

king,  the  Jews  sa)^,  who  began  it,  and  being  our  only  rule,  should  be  read 

that  afterwards  it  was  taken  up  by  the  and   known   of    all ;    how   cruel    the 

priests.     3.  The  law  was  to  be  read  in  attempt,   and    how   contrary   to    the 

the    hearing   of  all   Israel  (ver.    11).  Divine  will,  to  keep  it  locked  up  from 

(1)  Pious  Jews  who  had  copies  doubt-  the  people  in  an  unknown  tongue,  and 

less   read   in   their   own  houses.     (2)  to   establish   ignorance   by  law !     (3) 

Some  portion  was  read  in  the  syna-  Nothing  should  engage  us  more  soli- 

gogue  every  Sabbath  day  (Acts  XV.  21).  citously  than  the  early  instruction  of 

(3)  In  Jehoshaphat's  time  it  was  read  our  children  in  the  knowledge  of  the 

by  his  command  in  the  different  cities  holy  Scriptures,  which  alone  can  make 

of  Judab,   and  the  people  were  in-  them  wise  unto  salvation. — J.  Wilson. 

A  Solemn  Meeting. —  Verses  14-16,  23. 

Moses  commanded  to  present  himself  with  Joshua  in  the  tabernacle,  the 
circumstances  in  which  they  met,  and  the  charge  they  received,  made  the  meeting 
memorable  and  solemn. 

I.  The  persons  who  met,  made  the  meeting  solemn.  Not  the  congregation, 
but  the  leaders.  Numbers  interest,  excite  and  create  enthusiasm.  When  few 
meet  together  in  private  prayer  or  Sunday  class,  the  occasion  is  often  solemn. 
Prayers  more  ardent  and  appeals  more  effectual.  God  meets  with  two  or 
three. 

II.  The  place  in  which  they  met  made  the  meeting  solemn.  The  taber- 
nacle, the  special  dwelling  of  Jehovah,  filled  with  his  glory,  the  cloud  outside 
and  inside.  The  utmost  done  to  invest  the  place  with  peculiar  sanctity.  Re- 
peatedly is  the  injunction  given  :  "Ye  shall  reverence  my  sanctuar}'."  In  our 
sinful  and  weak  condition  we  need  manifestations  to  excite  awe,  and  glory 
tempered  with  clouds  to  encourage  access. 

III.  The  purpose  for  which  they  met  made  the  meeting  solemn.  1.  Moses 
to  receive  intimation  of  his  death.  "  Thou  shalt  die."  Solemn  message!  but 
no  grief  nor  murmuring.  His  chief  concern  for  a  successor  (Num.  xxvii.  16). 
He  was  not  unprepared,  but  resigned,  ready  and  responded  to  the  call.  Could 
we  face  a  sentence  like  this  ?  Our  death  will  be  a  personal  approach  to  God. 
"  Set  thine  house  in  order."  2,  Joshua  to  be  inaugurated  to  office.  Publicly 
designated  before.  But  a  higher  sanction  required  to  encourage  the  leader 
himself,  and  beget  the  respect  and  obedience  of  a  fickle  and  perverse  peoj)le. 
We  should  ever  listen  to  the  voice  of  God  and  feel  that  his  equipment  is  need- 
ful for  every  enterprize.  3.  Both  to  hear  of  future  apostacy,  Moses  would 
grieve  and  intercede  ;  Joshua  would  be  aware  of  danger  and  strive  to  avert  it. 

370 


HOMILETIC  COMMENTARY :  DEUTERONOMY.  chap,  xxsi 


Sad  predictions,  casting  shadows  of  fear  in  the  hour  of  death  and  upon  the 
entrance  of  office.  But  whatever  brings  us  near  to  God,  and  prepares  for  the 
events  of  life  or  death  is  profitable. 

'Tis  the  sunset  of  life  gives  me  mystical  love. 
And  coming  events  cast  their  shadows  before. 

—T.  Cam2iI)eU. 

The  Dark  Prospect — Verses  16-21. 

What  human  insight  could  pronounce  such  a  future,  especially  when  the 
moral  condition  of  the  people  and  present  signs  seemed  to  contradict  it.  What 
human  legislator  would  give  laws  and  predict  that  his  subjects  would  break 
them !     What  a  proof  is  this  of  the  divine  origin  of  this  sacred  book  ! 

I.  The  chosen  people  turning^  into  apostates.  Disowning  their  relation  "  to 
go  a  whoring  after  other  Gods."  1.  Unfaithful  in  special  trust  (ver.  20). 
Received  the  land,  yet  neglected  to  drive  out  its  people,  the  least  unfaithful- 
ness may  bring  a  curse,  as  the  weakest  footstep  or  the  slightest  breath  may 
cause  an  avalanche  to  entomb  a  village.  2.  Ungrateful  for  innumer  able  favours 
(ver.  20).  Fed  upon  the  gifts  and  forgot  the  giver.  Indulged  in  sensual  enjoy- 
ments, abused  prosperity,  "'  according  to  their  pasture  so  were  they  filled  ;  they 
were  filled  and  their  heart  was  exalted  ;  therefore  have  they  forgotten  me  " 
(Hos.  xiii.  6)."  3.  Rebellious  against  divine  laus.  "  Break  my  covenant." 
Forgetful  of  dependence,  proud  of  their  position,  they  were  a  law  unto  them- 
selves.    Having  thrown  off  allegiance  to  God,  "  they  turn  unto  other  gods." 

II.  Divine  Goodness  turned  into  Divine  Wrath.  "Then  my  anger  shall  be 
kindled  against  them,"  ver.  17.  God's  relations  to  us  and  dealings  witii  us, 
according  to  our  conduct.  1.  Anger  most  severe.  "  Many  evils  and  troubles 
shall  befall  them,"  2.  Anger  most  destructive.  "They  shall  be  devoured." 
Fearful  aspect  of  God.  "  Consider  this,  ye  that  forget  God,  lest  I  tear  you  in 
pieces,  and  there  be  none  to  deliver."  3.  Anger  in  recompense  to  sin.  "Are 
not  these  evils  because  God  is  not  among  us,"  ver.  17.  Sin  ever  brings  its  own 
retribution,  and  presumptuous  sins  defy  God's  authority.  He  justly  casts  off 
those  who  rebel  against  him,  witlidraws  protection  and  prosperity,  and  leaves 
them  to  suffer  the  consequences  of  their  own  sins.  "  I  will  punish  them  (visit 
upon)  for  their  ways,  and  reward  (return  to)  them  their  doings,  Hos.,  iv.  7. 

III.  Special  Checks  failing  in  desired  results.  Ver.  21.  The  example  and 
influence  of  Moses,  the  anointing  and  authority  of  Joshua,  the  declaration  of 
law,  and  the  presence  of  death  itself,  were  expedients  to  prevent  evil.  Restraints 
are  needful  for  the  individual  and  the  nations.  But  when  men's  hearts  are 
"  fully  set  in  them  to  do  evil,"  neither  affliction,  the  checks  of  conscience,  nor 
the  restraints  of  providence  will  hinder.  "  A  stubborn  and  rebellious  genera- 
tion, a  generation  that  set  not  their  liearts  aright,"  ever  wavered  in  allegiance, 
and  whose  spirit  was  not  stedfast  with  God,"  Ps.  Ixxviii.  8. 

IV.  Severe  punishment  without  remedy.  Indications  of  God's  displeasure 
were  many,  but  the  greatest  punishment  was  the  "hiding  of  his  face  from  them 
on  that  day."  In  the  darkest  day,  in  the  greatest  trouble  we  may  rejoice  in 
the  light  of  his  countenance.  But  if  God  hide  his  face  from  us,  and  forsake  us, 
prayer   avails   not,    our  sun  is  turned  into  darkness  and  life  into  mourning. 

1.  Enquiry  can  find  no  escape,  ver.  17.  Are  these  evils  not  the  result  of 
God's  withdrawal  ?  Let  us  consult  and  try  to  discover  escape.  Intense  anxiety 
and   earnest   search   in   vain.      "Thou   shalt   not   escape   out  of  his   hand." 

2.  Future  prospect  affords  no  esca^^e,  ver.  18.  Future  condition  would  be 
worse  than  the  present ;  sin  and  servitude,  judgment  and  deliverance  marked 

371 


CHAP.  xxsi.  IIOMILETIC  COMMENTARY :  DEUTERONOMY. 


their  history,  but  changed  not  their  disposition,  Judg.  ii.  19.  God  was 
provoked  ;  his  anger  was  kindled.  "  They  were  devoured  (consumed  with 
affliction)  and  troubles  befell  (found)  them  because  forsaken  of  God,  ver.  17. 
Such  is  the  dark  prospect  of  the  sinner.  God  warns  and  urges  escape.  "  Stand 
iu  awe  and  sin  not." 

"  Take  heed,  for  God  holds  vengeance  in  His  hand 
To  hurl  upon  their  heads  that  break  his  law." — Sliakesipeare. 

A  Song  for  the  People—  Verses  19-26. 

Laws,  history  and  proverbs  often  put  into  verse.  The  valour  and  praises 
of  famous  men  often  sung  at  feasts.  National  songs  are  retained  in  the 
memories  and  stir  the  deepest  feelings  of  a  people.  This  song  of  Moses 
(ch.  2),  composed  by  divine  inspiration,  to  be  learnt  by  Israel  and  taught 
their  children  in  every  age.  Poetry  and  prose,  the  energy  of  heart  and  tones 
of  voice  should  be  consecrated  to  God.  "  Teaching  and  admonishing  cue 
another  in  Psalms  and  hymns  and  spiritual  songs,"  etc. 

I.  The  song  in  its  form-  "Write  this  song."  This  the  best  method  for 
preserving  and  transmitting  divine  revelations  to  mankind,  more  natural,  secure, 
complete  and  diffusive  than  oral  testimony. 

II.  The  song  in  its  design.  1.  To  reverse  God's  mercy  (ver.  20).  In  making 
the  covenant  bestowing  the  laud,  and  giving  prosperity.  It  commemorates 
God's  sovereign  mercy  and  rich  provision  for  his  people.  "  Put  it  in  their 
mouths"  that  it  may  stir  their  hearts.  "  Sing  unto  the  Lord."  2.  To  justify 
God's  proceeding.  "  That  this  song  may  be  a  witness  for  me."  In  forewarning 
of  danger,  checking  tendencies  to  fall  into  it,  and  persuading  to  love  and  obedi- 
ence. The  word  tells  truth,  points  out  duty,  and  will  witness  for  God  in 
apostacy  and  punisliment.  3.  To  humble  the  people.  The  song  reminded  of 
dependence,  "  was  well  suited  to  inspire  the  popular  mind  with  a  sense  of  God's 
favour  to  their  nation."  A  nation  sinful,  rebellious  and  unworthy.  If  it  did 
not  prevent  apostacy  it  would  lead  to  penitence  and  humility.  "  It  shall  not 
be  forgotten." 

EOMILETIC   HINTS  AND   SUGGESTIONS. 

Ver.  16.  Thou  sJicdt  sleep  (may  lie  clemency  in  giving  them  such  fair  and 

down).     Old  Testament  conception  of  plain  warnings,  and,  4.  Of  His  justice 

death.     1.  Life  a  period  of  work.     2.  in  punishing  such  an  unthankful,  per- 

Death  a  rest,  a  lying  down.     3.  But  verse     and     incorrigible     people. — J. 

there  will  be  a  rising  up,  an  awakening  Wilson. 
from  this  sleep  {cf.  Ps.  Ixxvi.  6  ;  Dan. 

xii.  2  ;  1  Thess.  iv.  13  ;  2  Peter  iii.  4).         Ver.  20.    Notice— 1.  Selfish  iudul- 

4.    This   resurrection   a   gathering   to  gence.     2.   Sinful  pride.     3.  Abomin- 

good  men.     Death  not  dominion    for  able     idolatry     associated     with — (a) 

ever,  cuts  not  off  from  Holy  patriarchs  debasing  service  ;  {b)  Open  rebellion  ; 

and     companions — "  Thou     shalt    be  (c)  Divine  provocation — sins  most  un- 

gathered   unto   thy    people"    (Num.  natural,  most  dangerous.     "  How  shall 

xxvii.  13).  I  pardon  thee  for  this  ?     Thy  children 

have  forsaken  me,  and  sworn  by  them 

Ver.   19.  ^  tvitness  for  me.     1.  Of  that  are  no  gods.     When  I  fed  them 

his  kindness  in  giving  them  so  many  to  the  full  they  committed  adultery." 

blessings.     2.  Of  His  patience  in  bear-  (Jer.  v.  7). 
ing  so  long  with  them.       3.    Of  His 
372 


HOMILETIC  COMMENTARY :  DEUTERONOMY.  chap.  xxxi. 


The  Faithful  Amanuensis. —  Verses  11,  24-26,  30. 

I.  The  work  in  wMch  he  was  engaged.  "  Write  ye  this."  Ancient  kings 
copied  the  law.  Monks  in  the  Scriptorium,  careful  and  devout,  exact  and 
conscientious,  have  preserved  learning  and  handed  down  Manuscripts.  Let  us 
be  thankful  for  the  alphabet,  printing,  and  the  arts  of  civilization  ! 

II.  The  method  in  which  he  prosecuted  the  work.  1.  Patient  in  spirit. 
Slow  process,  not  like  printing,  to  write.  2.  Prese^-ving  in  effort.  "  Until  they 
were  finished  "  (ver.  24). —  Ven.  Bede.  3.  Mindful  of  the  end  in  vieiv.  Under 
solemn  sense  of  responsibility  for  correctness,  knowing  the  future  consequences, 
yet  he  completes  and  preserves  the  work.  4.  He  recites  what  he  writes,  vocalises 
the  word,  "  speaks  in  their  ears  "  (ver.  28),  to  help  the  memory  and  impress  the 
heart.  "The  manner  of  reading  among  the  Orientals  is  not  less  peculiar  than 
the  style  of  their  writing.  Generally  speaking,  the  people  seem  not  to  understand 
a  book  till  they  have  made  it  vocal.  They  usually  go  on  reading  aloud,  with  a 
kind  of  singing  voice,  moving  their  heads  and  bodies  in  time,  and  making  a 
monotonous  cadence  at  regular  intervals ;  thus  giving  emphasis,  although  not 
such  as  would  please  an  English  ear  "  (</.  Acts  viii.  27-40). 

The  Solemn  Warning  against  future  Idolatry. —  Verses  27-30. 

Israel  is  again  admonished  of  duty,  solemnly  forewarned  of  sad  consequences 
of  defection  and  to  this  very  day  this  song  is  strong  proof  to  Jew  and  Gentile 
that  Moses  spoke  by  inspiration  of  God. 

I.  Divine  Foresight  of  Israel's  Sins.  "  I  know  that  after  my  death,  &c." 
(verse  29).  Israel  would  decline  from  God,  corrupt  themselves,  provoke  God's 
anger  and  bring  fearful  calamities  upon  themselves.  God  knows  all  future  events. 
Nothing  surprises  him  or  happens  unknown.  Eternity  is  unveiled  before  him 
and  nothing  is  concealed  from  him.  "  Thou  knowest  my  down  sitting  and 
mine  uprising  and  understandest  my  thought  afar  off." 

II.  Solemn  Warning  of  certain  results  of  Israel's  Sins.  Self  degradation, 
divine  provocation  and  a  series  of  calamities  enough  to  cause  bitter  reflection  ! 
All  this  warning  in  love,  to  deter  from  sin.  Threatenings  should  alarm,  rouse 
to  repentance  and  return  to  God.  When  evil  is  foreseen  we  should  hide  our- 
selves (Prov.  xxii.  3).  Disciples  fled  from  impending  evil  (Matt.  x.  23).  Paul 
hid  himself  from  threatened  destruction  (Acts  xvii.  4  ;  xxiii.  17).  "  Noah 
moved  with  fear,  prepared  an  ark  for  the  saving  of  his  house." 

III.  Solemn  Warnings  disregarded  and  threatened  results  experienced* 

The  testimony  of  song,  the  death  of  Moses,  and  the  checks  of  providence  did 
not  prevent  from  sin.  The  presence  of  good  men  may  restrain,  but  not  eradicate 
evil.  The  expedients  of  God  may  fail.  The  very  sins  at  which  men  are 
astonished  may  be  committed,  and  they  may  rush  madly  on  to  suiferings.  "  Is 
thy  servant  a  dog  that  he  should  do  this  great  thing."  No  force  without,  not 
even  the  divine  law — as  law  merely — commanding  and  punishing  can  conquer 
the  will.  God  alone  by  his  spirit  and  grace  can  renew  and  control.  "  Keep 
back  thy  servant  from  presumptuous  sins." 

HOMILETIC   HINTS    AND    SUGGESTIONS. 

Ver.  21.  God's  intimate  knowledge  imagination,  the  purposes  and  desires) 
of  future  evil.  1.  In  its  root.  Their  only  evil  continually  (every  day)" 
imagination.  "  Every  imagination  of  Gen.  vi.  5.  2.  In  its  fruits.  Troubles 
the  thoughts  of  his  heart  (Heb.  whole     which  befall  them.      "  As  a  man  that 

373 


CHAP.  XXXI. 


HOMILETIC  COMMENTARY :  DEUTERONOMY. 


kuows  what  roots  he  hath  in  his  garden, 
though  not  a  flower  ai)pears,  yet  can  say 
wlien  the  spring  comes,  this  and  this 
will  come  up  because  he  knows  the 
garden  and  knows  what  roots  are  there  : 
so  the  Lord  knows  our  thoughts  afar 
off,  because  he  knows  the  principles 
that  are  within,  and  kuows  what  they 
will  do  when  occasion  serves  ;  he  is 
privy  to  that  root  that  beareth  gall  and 
wormwood  "  (r/.  xxix.  18). — Trapp. 

Vers.  21,  27,  29.  God's  service. 
1.  Relaxed  in  practice.  2.  Perverted 
in  simplicity.     3.  Secularised  in  spiri- 


tualty, and  4.  Debased  in  dignity.  Sad 
sight  !  Offensive  to  God  !  Imagination, 
thought,  and  purpose,  corrupt,  evil  and 
only  evil.  The  root  of  violence  and 
oppression,  wantonness  and  luxury 
(.Jas.  i.  15  ;  Mt.  xv.  19.)  "I  hiow  thy 
rebellion  "  verse  27.  Not  an  uncon- 
cerned spectator,  but  as  one  injured 
and  affronted,  as  a  tender  father  sees 
the  folly  and  stubbornness  of  a  dis- 
obedient child  who  displeases  and 
fjrieves  him. 

He  that  shuts  love  out,  in  turn  shall 

Be  shut  out  from  love,  and  on  her  threshold 

lie 
Howling  in  outer  darkness. — TennysoU' 


ILLUSTRATIONS  TO  CHAPTER  XXX 1. 


Ver.  2.  Old.  Life  is  the  ordinance 
of  God.  Nothing  more  shows  Divine 
Sovereignty  than  the  time  and  place  of 
our  birth,  the  duration  of  our  life  and 
the  circumstances  of  our  death. — 
G.  S.  Boives. 

Vers.  3-6.  Worl\  Whatever  be  the 
meanness  of  a  man's  occupation,  he 
may  discharge  and  prosecute  it  on 
principles  common  to  him  with  Michael 
or  Gabriel,  of  any  of  the  highest 
spirits  of  heaven. — {Binneij.)  Courage. 
Ver.  6.  Is  there  one  whom  difficulties 
dishearten — who  bends  to  the  storm  ? 
He  will  do  little.  Is  there  one  who 
li'ill  conquer  ?  That  kind  of  man  never 
fails. — {John  Hunter.) 

Vers.  7,  8.     Joshua  chosen. 

God  sends  his  teachers  with  every  age, 
To  every  clime  and  every  race  of  man, 
With  revelations  fitted  to  tlieir  growth 
And  shape  of  mind. — [Loivdl). 

Vers.  9-13.  Delivered.  Tradition 
is  the  treasure  of  religious  thought, 
amassed  by  ages  upon  the  platform  of 
positive  revelation. —  Vinet. 

The  Protestant  bible  lives  on  the 
ear  like  a  music  that  can  never  be 
forgotten— like  the  sound  of  church 
bells,  which  the  convert  hardly  knows 
how  he  can  forego.  Its  felicities  often 
seem  to  be  almost  things  rather  than 
mere  words.  It  is  a  part  of  the  national 
mind,  and  the  anchor  of  national 
seriousness;  ....  the  memory 
of  the  dead  passes  into  it.  The  potent 
374 


traditions  of  childhood  are  stereotyped 
in  its  verses.  The  power  of  all  the 
griefs  and  trials  of  a  man  is  hidden 
beneath  its  words.  It  is  the  repre- 
sentative of  his  best  moments,  and  all 
that  there  has  been  about  him  of  soft, 
and  gentle,  and  pure,  and  penitent, 
and  good,  speaks  to  him  for  ever  out 
of  his  English  bible. — Newman. 

Vers.  14,  15.  Accidents  occur  no- 
where so  little  as  in  the  lives  of  men 
who  have  determined  the  history  and 
progress  of  man.  Moses,  the  man  of 
God,  was  a  man  made  of  God  for 
men. — Fairhairn. 

Call  Joshua. 

The  old  order  changeth,  yielding  place  to 
new; 

And  God  fulfils  himself  in  many  ways. 

— Tennyson. 

Vers.  16-18,  20,  21,  27,  29.     It  shall 

come  to  p)ass. 

Time,  as  he  courses  onwards,  still  unrolls 
The  volume  of  concealment.    In  the  future, 
As  in  the  optician's  glassy  cylinder, 
The  uudistinguishable  blots  and  colours 
Of  the  dim  past  collect  and  shape  themselves. 
Upstarting  in  their  own  completed  image 
To  scare  or  to  reward. — *S'.  T.  Coleridge. 

Vers.  24-26.     End  qficriting. 

Do  not  for  one  repulse  forego  the  purpose 
That  you  resolved  to  effect. — Sluikespmre. 

Vers.  19-30.  Song.  "  Give  me  the 
making  of  the  nation's  ballads,"  said 
Lord  Chatham,  "  and  I  care  not  who 
makes  the  laws." 


HOMILETIC  COMMENTARY :  DEUTERONOMY.  chap,  xxxir, 


CHAPTER  XXXII. 

The  song  composed  by  Moses  and  recited  to  the  people  as  a  witness  against  them.  "  It 
embraces  the  whole  future  history  of  Israel,  and  bears  all  the  marks  of  prophetic^  testimony  in 
the  perfectly  ideal  picture  which  it  draws  on  the  one  hand,  or  the  benefits  and  blessings  conferred 
by  the  Lord  upon  His  people  ;  on  the  other  hand  of  the  ingratitude  with  which  Israel  repaid 
God  for  them  all "  (c/.  Deiitz).     The  poem  divided  into  six  parts. 

1-3.  Introductory,  importance  of  doctrine  delivered.  Heaven  and  earth  invoked  not  as 
matter  of  rhetoric,  not  to  witness  for  God  as  cf.  iv.  26  ;  xxx.  19  ;  xxxi.  28,  but  indicative  of 
the  whole  universe,  which  would  be  affected  and  sanctified  by  the  righteousness  of  God  manifest 
in  heaven  and  earth.  Doctrine.  Let  my  doctrine,  a  prayer.  Kain  with  soft  penetrating 
influence  (Is.  Iv.  10-11).     Greatness  equivalent  to  glory  in  Ps.  xxix.  1  ;  xcvi.  7,  8. 

4-6.  The  righteousness  of  God  placed  in  contrast  with  the  corruption,  perversity  and  folly  of 
Israel.  Rock— first  time  God  so  called  in  scripture  and  used  six  times  in  this  song.  A  name 
often  found  in  phrases  (for  Heb.  Tsur)  like  "strength"  (Ps.  Ixxiii.  26  ;  cxli.  1),  or  "Mighty 
One"  (Is.  xxx.  29).  Perfect  blameless,  without  fault.  On  contrary  Israel  acted  corruptly 
(ver.  5).  They  have,  The  verb  is  singular.  Render.  "  It  (i.e.  "  the  perverse  and  crooked 
generation,"  understood  from  the  context)  hath  corrupted  itself  before  Him  "  {cf.  Is.  i.  4)  ;  they 
are  jaot  his  children,  but  their  blemish,"  i.e.,  the  generation  of  evil  doers  cannot  be  styled 
God's  children,  but  rather  the  shame  and  disgrace  of  God's  children  "  {Sptak.  Com.)  Crooked 
{cf.  Mt.  xvii.  7  ;  Luke  ix.  41.)  Foolish  (ver.  6  ;  cf.  4,  6  ;  Ps.  xc.  12).  Bought,  acquired  thee 
for  His  own.     Made  a  nation. 

7-14.  Innumerable  benefits  conferred.  Blessings  given  from  the  very  first  days  of  old  (ver.  7). 
Divided  (ver.  8)  by  His  providence.  Set  bounds,  reserved  for  His  people  a  fit  mheritance 
^'according  to  the  number,"  proportionate  to  the  wants  of  the  population.  Portion  (ver.  » ).  lot 
or  piece  of  land  ;  here  a  figure  applied  to  the  nation  {cf.  Ex.  xv.  16  ;  xix.  5).  (Ver.  10-14) 
Helpless  and  hopeless  condition  of  Israel,  and  love  and  care  which  God  displayed.  Waste,  Lit., 
in  the  laud  of  the  desert  and  the  waste  ("formless  waste"  as  Gen.  i.  2)  howlmg-  wilderness, 
amid  ferocious  beasts.  Apple  guarded  as  the  tenderest  part  {cf.  Ps.  xvii.  8  ;  Prov.  yu.  2). 
Eagle  noted  for  its  care  and  affection  (Ex.  xix.  4  ;  Is.  Ixiii.  9).  12.  So  the  Lord  alone  delivered 
Israel  and  trained  them.  13.  Eide  high  positions  in  wliich  they  gained  dominion  {cf.  xxxiu.  29). 
Honey,  richest  provisions  from  fruitful  fields  and  unlikely  places. 

15-18.  Base  ingratitude  for  benefits.  Jeshurun  only  found  here  and  in  xxxiii.  5,  and 
Is.  xliv.  2.  A  description  of  a  nation  right  and  just,  "  not  the  character  which  belonged  to 
Israel  in  fact,  but  that  to  which  Israel  was  called."  An  epithet  intended  to  convey  keen 
reproof.  Fat.  The  figure  of  an  ox,  fat  and  intractable  in  consequence  (Is.  x.  27  _:  Hos.  iv.  lb). 
Forsook,  rejected.  Esteemed,  lit.  to  treat  as  a  fool,  to  despise  (Mic.  vii.  6).  Rock  in  Palestine,  a 
refuge  from  enemies.  Jealousy  (ver.  16),  language  from  matrimonial  relationship  (Ex.  xxxiv._  14  ; 
Is.  liv.  5  ;  Jer.  ii.  25).  Devils  (ver.  17),  false  gods,  malignant  and  destructive  (Lev.  xvii.  7). 
Not  to  God,  Marcj.  Not  God,  i.e.,  which  were  not  God.  Gods  who  h*d  not  benefitted  them. 
Newly  up,  from  near,  from  Moab,  Amon  and  Canaan  in  a  local  sense  ;  or  in  contrast  to  Jehovah, 
who  had  manifested  Himself  of  old  (ver.  7). 

19-22.  God's  rejection  of  Israel.  Abhorred,  despised,  cist  them  off.  Provoked  by  sins. 
Daughters,  women  had  full  share  (Is.  iii.  16  ;  Jer.  vii.  18).  See,  I  will  show  what  their  end  will 
be  at  last.— (^mswort/i).  No  faith,  no  dependence  upon  them  Ver.  21,  The  terms,  "  not  God 
and  "vanities"  (nothings)  were  preferred,  and  God  moved  to  anger.  God  would  therefore 
excite  them  to  jealousy,  and  ill-will  by  a  "no-people"  and  "foolish  nation,  «.e.,  transfer 
blessings  upon  them  instead  of  IsraeL  (Ver.  22)  When  kindled  divine  anger  would  burn  to 
lowest  hell,  the  deepest  destruction  of  sheol,  the  lower  world,  consume  earth's  produce  and  set  on 
fire  foundations  of  mountains. 

23-28.  Evils  threatened  many  and  severe,  like  arroios  which  warriors  shoot  at  foes 
(Ps.  xxxviii.  3  ;  xci.  5  ;  Job  vi.  4,  Burning  heat,  i.e.,  fever  of  pestilence,  famine,  pl«gue,  wild 
beasts,  poisonous  serpents  and  war,  would  bring  them  to  verge  of  destruction.  (Ver.  2b)  Scatter 
them  away  and  blot  out  then-  remembrance.  (Ver.  27)  Were  it  not  that  I  feared,  i.e.,  that  i 
should  be  provoked  to  wrath  when  the  enemy  ascribed  the  overthrow  of  Israel  to  his  own 
prowess  and  not  to  my  judgments.— (<Sprai-.  Com.)  Hand  over  hand  was  high,  i.e.,  lifted  up, 
shown  itself  mighty.    For  the  reason  they  deserved  not  to  be  spared. 

29-33.  The  reasons  which  lead  to  severity.  They  were  foolish.  latter  end,  to  which  they 
were  obstinately  rushing,  i.e.,  destruction  if  not  averted.  (Ver.  30)  Chase.  If  wise,  conquest 
would  be  easy  and  the  promise  (Lev.  xxvi.  8)  fulfiUed.      But  abandoned  for  their  apostacy 

o70 


CHAP.  XXXII.  nOMILETIC  COMMENTARY :  DEUTERONOMY. 


"sold"  and  "  delivered  up."  (Ver.  31)  Their  rock,  gods  in  whom  heathens  trust,  were  felt  to 
be  unequal  to  Israel's  God  or  Rock.  Judges.  "  Having  experienced  so  often  the  formidable 
might  of  God,  they  knew  for  a  certainty  that  the  God  of  Israel  was  very  different  from  their  own 
idoN." — {Calvin).  Their  vine  worse  than  the  vine  of  Sodom,  universally  corrupt,  like  Sodom  and 
Gomorrah  jn  [wickedness.  Bitter  [cf.  2  Kings  iv.  39-41  ;  Is.  v.  2-4  ;  Jer.  ii.  21).  Figures 
which  express  that  "  nothing  could  be  imagined  worse,  or  more  to  be  abhorred  than  that 
nation. — ( Calvin ). 

34-43.  God's  purpose  to  have  mercy  upon  Israel  when  chastened  and  humbled.  This  wickedness 
before  mentioned  and  judgments  upon  it.  Store  remembered  and  sealed  up  in  a  bag  as  a  treasure 
carefully  kept  (Job  xiv.  17  ;  Hos.  xiii.  17).  Vengeance,  active  vindication  of  authority.  Slide, 
they  will  totter  and  fall,  firm  as  thej'  think  themselves  to  be  (Ps.  xxxviii.  17  ;  xciv.  18). 
(Ver.  36)  Judge  (<•/.  Ps.  cxxxv.  14  ;  1  Pet.  iv.  17).  Repent  himself,  have  compassion,  help  them. 
None,  2)roverbial  for  all  men  (c/.  1  Kings  xiv.  10  ;  xxi.  21  ;  2  Kings  iv.  8  ;  xiv.  6),  bond  and 
free  ;  none  to  helji.  (Ver.  37)  Idols  utterly  worthless,  to  which  Israel  had  brought  sacrifices  and 
drink  offerings.  Kise  up  (Jer.  ii.  28).  (Ver.  39)  "See  now  that  I,  I  am."  Experience  enough 
to  convince  them  that  idols  were  impotent  and  that  Jehovah  alone  should  be  feai-ed.  Kill 
(1  Sam.  ii.  6  ;  2  Kings  v.  7).  God  smites  and  heals  (Job  v.  17  ;  Hos.  vi.  1  ;  Is.  xxx.  26  ; 
Ivii.  17).  (Vers.  40-42)  These  verses  are  closely  connected.  The  full  stoj:)  in  the  A.V.  at  the 
end  of  verse  40  should  be  removed,  and  the  passage  should  run  thus  :  For  I  lift  vp  my  hand  to 
heaven  and  say,  as  I  live  for  ever,  if  I  ichet,  etc.  In  verse  40,  in  which  God  is  describing  as 
swearing  by  Himself  (cf.  Is.  xiv.  23  ;  Jer.  xxii.  5  ;  Heb.  vi.  17).  The  lifting  up  of  the  hand 
was  a  gestui-e  used  in  making  oath  (cf.  Gen.  xiv.  22;  Rev.  x.  5,  6). —  (S2Kal:  Com.) 
(Ver.  43)  Kejoice  in  God's  retribution  up)on  enemies  in  his  wiping  out  the  guilt  which  rested 
upon  people  and  land  and  thus  exterminating  idolatry. 

44-52.  A  sui^plement  added  by  the  author,  who  inserted  the  song  to  the  law.  Hoshea 
(Num.  xiii.  16).  Set,  give  serious  attention.  Life  (ver.  47),  basis  of  all  enjoyments  and  length 
of  life.  (Ver.  48)  Self-same  day  on  which  Moses  rehearsed  this  song,  and  on  which 
announcement  of  death  renewed  (Num.  xxvii.  12-14).  "  In  form  this  repetition  differs  from 
previous  announcement,  jjartly  in  the  fact  that  the  situation  of  Mount  Nebo  is  more  fuUy 
described  (in  the  land  of  Moab,  etc.,  as  in  chap.  i.  5  ;  xxviii.  69),  and  partly  in  the  continued  use 
of  the  imperative  and  a  few  other  trifling  points.  These  differences  may  all  be  explained  from 
the  fact  that  the  account  here  was  not  written  by  Moses  himself." — (Delitz). 

The  Importance  of  Divine  Instruction, — Verses  1-6. 

The  metaphors  of  this  iuimitable  song  of  singular  beauty,  very  suggestive  and 
powerful.     In  many  ways  is  the  importance  of  Divine  instruction  set  forth. 

I.  By  its  lofty  theme.  Israel's  God  is  made  known  in  wonderful  attributes. 
"  I  will  publish  the  name  of  the  Lord.  1.  Perfect  in  character.  No  injustice 
and  iniquity  found  in  him.  A  rock  of  omnipotence  and  immutability.  Perfect 
in  holiness,  word  and  work.  A  God  of  truth — we  charge  God  foolishly,  but  He 
never  errs,  forgets  nor  retracts.  "  He  cannot  lie."  "  Our  rock,  and  there  is 
no  unrighteousness  in  Him."  2.  Glorious  in  majesty.  "Greatness,"  royal 
splendour  and  power  must  be  ascribed  to  him.  We  cannot  add  to  His  greatness. 
His  perfections  are  infinite.  We  may  acknowledge  it  and  give  Him  glory  due 
to  His  name.  It  is  not  the  bright  light  of  eternity,  but  the  glory  seen  in  the 
perfection  of  His  works,  the  faitiifuluess  of  His  word  and  the  wisdom  of  His 
administration.  3.  liighteous  in  government.  "All  His  ways  are  judgment," 
mysterious  and  incoujprehensible,  but  "the  ways  of  the  Lord  are  right." 
(Hos.  xiv.  9).  4.  Immutable  in  purpose.  We  are  inconstant  and  foolish,  He 
unchangeable  in  plan,  counsel  and  ways.  "  With  whom  is  no  variableness  nor 
shadow  of  turning." 

II.  By  its  adaptation  to  our  moral  condition.  We  need  such  a  God  to 
redeem  and  comfort,  in  whom  we  may  trust  and  live.  1.  As  "  the  thirsty 
earth  "  (Ps.  Ixxii.  6).  We  need  the  rain,  divine  influence  to  soften  our  hearts 
and  lives.  We  are  ban-en  and  unfruitful  in  the  works  and  ways  of  God. 
Ignorant  of  His  truth  and  will,  until  "  the  doctrine  drops  as  rain."  2.  As  "the 
gi-ass,"  we  require  fertilising  showers  to  refresh,  quicken  and  cause  the  seeds  of 

376 


HOMILETIO  COMMENTARY  :  DEUTERONOMY.  chap,  xxxir. 


knowledge  to  gi-ow.  This  doctrine  of  God  is  like  the  dew,  gentle  and  insinuating, 
powerful  and  productive.  The  word  "  shall  not  return  unto  me  void,  but  it 
shall  accomplish  that  which  I  please,  etc."  (Is.  Iv.  10,  11). 

III.  By  its  interested  witnesses.  Heaven  and  earth  appealed  to  as  august 
spectators.  Such  appeals  often  in  matters  of  high  importance  (Ps.  1.  3,  4; 
Is.  i.  2  ;  Jer.  xxii.  29).  This  not  a  splendid  instance  of  poetical  apostrophe,  but 
indicative  of  an  interested  universe.  A  summons  to  all  intelligent  beings  to 
listen  to  the  grand  truths  unfolded  by  this  inspired  ode.  The  doctrine  concerns 
all  mankind  and  should  be  known  by  all  mankind.  If  neglected  heaven  and 
earth  will  witness  to  their  stupidity  and  disobedience.  "  Heaven  shall  reveal 
his  iniquity  and  the  earth  shall  rise  up  against  him  "  (Job  xx.  27). 

IV.  By  its  benevolent  design.  A  charge  is  made  against  Israel,  whose 
character  was  the  reverse  of  that  of  Jehovah,  whose  condition  was  helpless  and 
deplorable.  God  deals  in  rectitude  and  love,  and  the  writer  is  an  example  in 
tender  expostulation  and  heavenly  aim,  to  the  poet  and  the  minister.  1.  To 
impart  ivisdom.  "  0  !  foolish  people  and  unwise."  Doubly  foolish  in  forsaking 
God,  who  bought,  made  and  established  them.  "  Fools  indeed,  to  disoblige  one 
on  whom  you  have  such  necessary  dependence.  To  forsake  your  own  mercies 
for  lying  vanities."  "  Who  hath  bewitched  (fascinated,  demented)  you  ? " 
Gal.  iii.  1.  2.  To  rectify  judgment.  "A  perverse  and  crooked  generation." 
Perverted,  froward,  and  untractable  in  thought  and  purpose  ;  crooked,  irregular 
and  disorderly  in  life.  God  seeks  to  enlighten  and  correct  them.  "  That  ye 
may  be  blameless  and  harmless  (sincere)  in  the  midst  of  a  crooked  and  perverse 
nation,  among  whom  ye  shine,  as  lights  (luminaries  or  beacons)  in  the 
world"  (Phil.  ii.  15).  3.  To  restore  the  divine  image.  Likeness  to  God  is  the 
characteristic  of  His  children.  Sin  defiles  and  degrades  as  spots  in  the  face  or 
dirt  on  the  garment.  It  corrupts  and  destroys  like  putrefaction  in  the  body. 
Grace  delivers  from  sin,  restores  the  divine  image  and  makes  us  "  sons  of  God." 
4.  To  kindle  fervent  gratitude.  Israel's  base  return  for  redemption  and 
advancement,  innumerable  privileges  and  unprecedented  honours.  "Do  ye 
thus  requite  the  Lord  ? "  We  condemn  the  Jews,  yet  imitate  their  conduct. 
God  has  delivered  and  exalted  us,  yet  we  do  not  feel  that  gratitude  is  required, 
reasonable  and  just.  God  daily  loads  with  benefits  that  we  may  render  in 
return  (Ps.  cxvi.  12).  Appeals  to  our  sense  of  right  for  a  natural  and  willing 
return  for  mercies  so  constant  and  so  great. 

The  Revelation  of  God. —  Verses  4:-6. 

The  doctrine  of  this  song  is  a  revelation  concerning  God.  A  declaration  of 
his  name — a  name  expressing  his  qualities  and  distinguishing  him  from  all  other 
gods.  This  name  must  be  published,  for  if  the  name  drop  out  of  use,  the  being 
who  owns  it  may  be  forgotten.  1.  In  the  splendour  of  his  perfections. 
Jehovah  the  Great  I  am — independent  and  self-existent.  The  infinite,  eternal 
and  immutable  God.  Perfectly  just  and  infinitely  holy.  Each  attribute  is 
capable  of  distinct  contemplation.  All  blended  together  constitute  divine 
excellence,  like  colours  of  light  in  the  rainbow.  2.  Li  the  rectitude  of  his 
moral  government.  "  His  ways  are  judgment,"  that  is  accord  with  rectitude. 
He  is  essentially  and  absolutely  just,  lleason  asserts  that  he  can  have  no 
motive  for  injustice.  Deeply  fixed  in  the  centre  of  conscience  is  this  truth. 
The  Bible  continually  sets  forth  that  "  there  is  no  unrighteousness  in  him." 
"Just  and  right  is  he,"  in  person  and  procedure.  "A  sceptre  of  righteousness 
is  the  sceptre  of  thy  kingdom."  3.  In  the  assertion  of  his  rights.  "  Is  not  he 
thy  father  that  hath  bought  thee  ? "     1.  Eights  as  Creator. — "  Hath  he  not 

377 


CHAP,  xxxir.  nOMILETIC  COMMENTARY :  DEUTERONOMY. 


made  thee?"  2.  Rights  as  a  Covenant  God.  "  Thy  father." — We  owe  to  him 
homage,  love  and  obedience.  "  Thou  0  Lord,  art  our  Father  and  Redeemer, 
thy  name  is  for  everlasting"  (Is.  Ixiii.  16).  Let  us  think  of  God  as  here 
revealed,  tlie  absolute  and  the  relative  God,  until  our  hearts  are  stirred  to 
gi'atitude,  reverence  and  devotion.  "  Behold  God  is  great  and  we  know  Him 
not." 

lietiini,  my  senses,  range  no  more  abroad, 
He  only  finds  his  bliss  who  seeks  for  God. 

— Parnell. 

The  Detv  of  the  Word. — Ver.  2. 

"Distil  as  the  dew."  Who  hears  the  dew  fall?  What  microphone  could 
reveal  that  music  to  our  "gToss  unpurged  ears?"  llie  dew  distils  in  silence. 
So  does  the  speech  of  God.  h\  stillness  God's  love  is  condensed  into  dewlike 
communications  ;  not  read,  nor  heard,  but  known  by  direct  power  of  the  spirit 
upon  the  soul.  Not  much  in  noise,  turmoil,  and  bustle.  Dew  falls  in  wider 
silence,  in  quiet  places  of  sorrow  and  sickness  ;  more  in  the  desert  than  in  hot 
harvest  fields  or  neat  gardens,  from  which  we  have  been  called.  The  dew  distils 
in  darkness.  Not  in  the  darkness  of  external  trial  merely,  but  in  times  when  we 
cannot  see  anything ;  when  we  do  not  seem  to  be  walking  in  darkness,  but,  like 
Micah,  "sit  in  darkness,"  too  feeble  even  to  gTope  ;  times  of  reaction  and 
weariness  after  special  work,  after  great  or  exciting  success,  even  after  unusually 
vivid  spiritual  blessing.  You  look  out  some  dark  night :  there  is  no  storm,  no 
rain,  not  the  least  token  to  your  senses  of  what  is  going  on.  In  the  morning 
you  see  every  blade  and  leaf  tipped  with  a  dew  drop,  everything  revived  and 
freshened,  prepared  for  tlie  heat  of  the  day.  So  His  words  fall  on  your  souls  in 
darkness,  not  with  sensible  power  ;  nothing  flashes  out  from  the  page,  nothing 
shines  to  shed  pleasant  light  on  your  path.  You  do  not  hear  sound  of  abundance 
of  rain,  but  the  words  are  distilling  as  the  dew  and  preparing  you  for  day.  The 
dew  falls  not  in  one  mass  of  water,  but  innumerable  little  drojys.  What  one 
drop  does  not  reach  another  does.  It  is  not  one  overwhelmingly  powerful  word 
which  does  this  holy  night  work  in  the  soul,  but  the  unrealized  influences  of 
many,  dropping  softly  on  the  plants  of  the  Lord  ;  one  resting  here,  another 
there  ;  one  touching  an  unrecognised  need,  another  reaching  an  unconciously 
failing  gi-ace.  "  Each  drop  uncounted  hath  its  own  mission,  and  is  duly  sent  to 
its  own  leaf  or  blade."  Sometimes  God's  dew  goes  on  falling  many  hours  of 
night.  Watches  seem  long  and  starlight  does  not  reveal  it.  But  none  is  lost ; 
some  is  already  doing  hidden  work  as  it  falls  around  the  very  roots  of  our  being, 
some  ready  to  be  revealed  in  sparkling  brightness  when  the  night  is  over ; 
lessons  learnt  among  the  shadows  to  be  lived  out  in  the  sunshine.  The  object  of  the 
dew  is  to  maintain  life  in  dry  places  and  seasons.  In  rainless  regions  this 
better  understood.  Any  dry  week  in  summer  we  see  enough  to  understand  the 
beauty  of  the  figure.  This  speech  is  spirit  and  life  to  souls,  however  feebly,  yet 
really  alive  to  God.  Dew  docs  nothing  for  stones,  nor  a  dead  leaf.  It  falls  on 
little  fading  plants,  whose  leaves  absorb  life,  renewing  moisture,  and  closed 
blossoms  open  out  again  with  fresher  fragTance  than  before.  Dryness  is  more  to 
be  dreaded  than  darkness.  Be  trustfully  content  to  let  the  dew  fall  in  the  dark. 
Believe  the  Word,  when  you  read  the  dim  page  or  lie  still  through  long  hours  of 
the  night,  with  no  power  to  meditate  on  half-recollected  verses  that  cross  the 
mind  and  leave  no  influence. — F.  R.  Ilavergal. 

Softly  the  dew  in  the  evening  descends, 

Cooling  the  sun-heated  ground  and  the  gale  ; 
Flow'rets  all  fainting  it  soothingly  tends, 

Ere  tlie  consumings  of  mid-day  prevail. 

Sweet,  gentle  dewdrops,  how  mystic  you  fall, 

Wisdom  and  mercy  float  down  in  you  all. 

— Rev.  W.  H.  Haverrjal,  Last  Hymn,  1870. 
378 


HOMILETIC  COMMENTARY :  DEUTERONOMY. 


CHAP.  XXXIT. 


HOMILETIC  HINTS  AND  SUGGESTIONS. 


Ver,  2.  il/j/  doctrme.  1.  Its  na- 
ture.— Rain,  dew,  small  rain,  and 
showers.  2.  Its  operations.  Drop, 
distil.  Bain,  emblem  of  Ilohj  Spirit. 
1.  A  timely  blessing.  When  inheri- 
tance is  weary.  "  He  shall  come  down 
like  rain  upon  the  mown  grass."  2. 
Bestowed  in  special  seasons.  "Early 
and  latter  rain."  In  youth  and  man- 
hood in  conversion  and  maturity.  3. 
Beneficial  in  results.  Softens  earth 
and  prepares  it  for  seed.  "Thou 
makest  it  soft  with  showers."  "  Thou, 
0  God,  didst  send  (shake  out)  a  plenti- 
ful (gracious)  rain,  whereby  thou  didst 
confirm  (refreshedst)  it,  when  it  was 
weary,  Ps.  Ixviii.  9. 

Dew,  an  emblem.  1.  In  origin.  "  As 
a  dew  from  the  Lord  that  tarrieth  not 
for  man,  nor  waiteth  for  the  sons  of 
men."  2.  In  method  of  operations, 
(a)  silently  and  imperceptibly.  Not 
with  observation,  not  in  "the  thunder 
of  his  power";  {U)  Efficiently  and  beau- 
tifully. Vigour  and  freshness  to  the 
Church,  "the  dew  unto  Israel,"  Not 
in  sweeping,  destructive  showers,  but  in 
gentle,  penetrating  influence ;  (c)  re- 
sulting in  good  or  evil.  The  savour  of 
life  or  of  death — cursing  or  blessing, 
Heb.  vi.,  7.  ''My  speech,  etc.  My 
familiar,  friendly,  and  affectionate 
speeches,  shall  descend  gently  and 
softly  on  the  ear  and  heart,  as  the  dew 
moistening  and  refreshing  all  around. 
In  hot  regions  dew  is  often  a  substitute 
for  rain  ;  without  it  no  fertility,  where 
rain  seldom  falls.  In  such  places  only 
can  the  metaphor  here  used  be  felt  in 
its  perfection." — A.  Clarke.  No  doubt 
these  various  expressions  point  out 
that  great  variety  in  the  Word  or 
Revelation  of  God,  whereby  it  is  suited 
to  every  "place,  occasion,  person  and 
state;  "being  profitable  for  doctrine, 
reproof,  and  edification  in  righteous- 
ness."— Ibid. 

Ver.  4.  God  a  rocli.  1.  An  im- 
movable foundation  for  hope.  Founda- 
tions of  rocks,  hidden,  unsearchable  to 
mortal  eye,  depths  past  finding  out. 


2.  An  abiding  security.  Protection 
and  safety  from  burning,  heat  of  the 
sun  and  hostile  invasion  of  enemies. 
"  A  hiding  place  from  the  wind,  covert 
from  the  tempest,"  &c.  (Is.  xxxii.  2.) 
"  An  image  ot  God's  omnipotent  power, 
immutable  purpose,  faithfulness  in 
mercy,  truth  and  love,"  Ps.  cxix.  89, 
90.  "A  firm  and  everlasting  refuge, 
a  'Rock  of  Ages,'  Is.  xxvi.  4.  One 
age  passeth  away,  and  another,  and  a 
third,  etc.,  but  the  rock  remains. 
"  The  name  of  the  Lord  is  a  strong 
tower"  (Prov.  xviii.  10);  "  munition  of 
rocks"  (Is.  xxxiii,  16);  " rocks  so  deep, 
no  pioneer  can  undermine  them  ;  so 
thick,  no  cannon  can  pierce  them  ;  so 
high,  no  ladder  can  scale  them" 
{2'rapp). 

Ver.  5.  Spots  of  God's  children. 
Impatience,  anger,  idolatry,  sectarian 
bitterness  and  prejudices,  etc.  Sin 
generally.  1.  Spots  of  deepest  dye. 
Not  on  surface,  but  ingTained  like 
leopard's  spots  and  Ethiopian's  skin. 
2.  Spots  which  corrupt — all  flesh  cor- 
rupt— universal  prevalence  of  disease, 
"the  whole  head  sick  and  the  heart 
faint,"  voluntary  debasement  and 
death.  3.  Spots  which  cannot  be 
washed  away  by  man.  Not  even  "  with 
nitre"  and  "much  sope,"  Jer.  ii.,  22, 
Only  the  blood  of  Christ  can  take  away 
the  stain  and  make  whiter  than  snow." 

Ver.  6.  Requite.  Ingratitude  for 
mercies  innumerable,  distinguished, 
affectionate,  and  long  continued. 
"Good  turns  aggTavate  unkinduess, 
and  our  guilt  is  increased  by  our 
obligations.  It  is  ingratitude _  that 
makes  a  godly  man's  sin  so  heinous, 
which  otherwise  would  be  far  less  than 
other  men's,  since  his  temptations  are 
stronger  and  his  resistance  greater." 
Trapp.  Thy  father  ?  Consider.  _  I. 
That  God  sustains  a  fatherly  relation 
towards  us.  See  him  our  Father  in  : 
1.  The  work  of  Creation.  2,  The 
redemptive  plan.  3.  The  workings  of 
Providence.  "^    II.    That    as    such  we 

379 


CHAP.  XXXII.  nOMILETIC  COMMENTARY :  DEUTERONOMY. 


owe  him  peculiar  duties  :    1.  As  our  regard  to  our  fellow  meu.     Tliey  are 

Father  we  ought  to  be  like  hiiu,     2.  of  the  same  family  as  we  are.     Then 

"VVe  ought  to  obey  him.     3.  We  ought  there  should  be  :  1.  Family  union  ;  2. 

to  love  him.     III.  That  this  relation-  Family     correspondence  ;    3.    Family 

ship    involves    certain    duties    with  love.     {Bib.  Mmeinn.) 

Recollection  of  Past  Mercies. —  Verses  7-14. 

"  Bememher  days  of  old,"  from  the  beginning  until  now  what  God  has  done — 
Proper  review,  true  enquiry  into  past  history  will  lead  to  gi'atitude  and  trust. 

I.  Special  inheritance  allotted  to  Israel  by  Divine  Wisdom.  God  the  Great 
Proprietor  made  and  peopled  the  earth.  1.  I'o  each  nation  He  assigned  its 
iportion.  "Divided  to  the  nations  their  inheritance." — From  the  sons  of  Noah 
separate  nations  were  formed  (Gen.  x.  32).  In  growth  and  settlement  they 
were  not  left  to  chance,  permitted  to  scramble,  nor  to  prey  one  upon  another. 
Powerful  states  should  never  invade  weak  ones.  Forced  acquisitions  are  unjust, 
insecure  ;  become  sources  of  restlessness,  corruption  and  revolt,  "  He  hath 
determined  the  bounds  of  their  habitation"  (Acts  xvii.  26).  2.  To  Israel  He 
had  special  reference  in  this  arrangement.  Placed  in  the  midst  of  the  earth, 
Canaan  was  admirably  suited  for  their  residence.  From  this  common  centre,  the 
report  of  God's  v/onders  and  the  glad  tidings  of  salvation  were  easily  spread  to 
every  part  of  the  globe.  3.  In  this  arrangement  the  interests  of  the  people 
themselves  were  secured.  The  land  gradually  gained — its  tribes  depossessed 
"according  to  the  number  of  tlie  children  of  Israel."  They  were  preserved — 
became  the  most  favoured,  the  most  important  nation  upon  earth.  By  position, 
training  and  divine  wisdom  made  depositaries  of  revealed  religion  and  prepared 
the  world  for  the  Messiah. 

IL  Special  Honour  conferred  upon  Israel  by  Divine  choice.  They  were 
the  Lord's  portion,  and  the  lot  of  his  inheritance.  "  The  Lord  hath  chosen 
Jacob  unto  himself,  and  Israel  for  a  peculiar  treasure  "  (Ps.  cxxxv,  4),  Separated 
from  heathens,  elevated  by  privileges  they  were  chosen  "  a  special  people  unto 
liimself,  above  all  people  that  are  upon  the  face  of  the  earth"  (Deut.  vii,  6). 
Otlicrs  were  aliens,  they  were  children,  sons  of  God,  Honours  bestowed,  special 
relationship  indicate  obligation  to  God,  We  are  not  to  engross  divine  favours, 
but  intended  to  be  mediums,  diffusers  of  it ;  not  only  to  be  blessed  ourselves, 
but  to  be  blessings  to  others.  "  I  will  bless  thee  and  make  thy  name  great ; 
and  thou  shalt  be  a  blessing." 

III.  Special  training  of  Israel  by  Divine  Grace.  The  beautiful  figure  sets 
forth  Jehovah's  care  and  method  of  training  his  people.  1.  He  sought  them  in 
solitude.  What  sovereign  grace  !  Few  and  lonely  God  desired  and  chose  them. 
"At  this  present  time  also  there  is  a  remnant  according  to  the  election  of 
grace."  2.  He  instructed  them  in  ignorance.  Cut  off  from  surrounding 
nations,  God  alone  taught  them  :  in  laws  and  ordinances,  rulers  and  prophets, 
events  painful  and  pleasing,  "He  gave  also  his  good  spirit  to  instruct  them" 
(Nell,  ix.  20).  Z.  He  guarded  them  in  journeys.  Led  them  about,  not  in  the 
most  direct,  but  in  zigzag  way,  backwards  and  forwards.  None  are  carried  to 
heaven,  directe'd  in  the  way  without  hindrance,  deflection  and  trouble.  "  I 
will  bring  the  blind  by  a  way  they  know  not ;  I  will  lead  them  in  paths  they 
have  not  known,"  4.  lie  p>reserved  them  in  danger.  "  He  kept  him,"  He 
healed  the  serpent's  bite  ;  defended  in  assault ;  frustrated  divination  and 
enchantment ;  "  reproved  kings  for  their  sakes,  saying,  Touch  not  mine  an- 
ointed, and  do  my  prophets  no  harm."  5,  Trained  them  in  love.  God's 
380 


HOMILETIC  COMMENTARY :  DEUTERONOMY.  chap.  xxxn. 


diligence  and  tender  compassion  set  forth.  As  the  least  touch  of  the  eye 
would  be  painful,  so  God  feels  when  the  humblest  is  illused,  afflicted  or  assailed. 
"  He  that  toucheth  you  toucheth  the  apple  of  his  eye." 

IV,  Special  exaltation  of  Israel  by  Divine  Providence,  "  He  made  him 
ride,  etc."  In  Egypt  they  were  oppressed  and  enslaved ;  in  Canaan  exalted 
and  honoured.  1.  In  victory  over  our  enemies.  "  With  a  high  hand  "  were 
redeemed  (Ex.  xiv,  8)  ;  and  by  the  might  of  God  did  they  conquer  numerous 
foes.  "  I  will  cause  thee  to  ride  upon  the  high  places  of  the  earth  and  feed 
thee  with  the  heritage  of  Jacob  thy  father."  2.  In  superabundant  provision. 
The  fields  gave  their  increase  and  the  rock  its  honey  ;  oil  from  olives  on  rocky 
clefts,  butter  of  kine  and  milk  of  sheep  ;  lambs  well-fed  and  cattle  of  finest 
breed ;  bread  of  the  finest  wheat  and  drink  of  purest  grape  "  that  he  might 
eat."  Most  abundant,  most  fruitful  are  the  rewards  of  obedience.  The  service 
of  God  is  a  laud  of  beauty  and  productiveness.  "  He  maketli  peace  in  thy 
borders  and  tilleth  thee  with  the  finest  of  the  wheat"  (Ps.  xvii.  4-14  ;  Ixxxi.  16). 

The  Royal  Similitude. —  Verse  11. 

The  king  of  birds  combines  more  admirable  qualities  than  any  other  fowl,  and 
forms  a  royal  similitude.  It  has  strength  to  mount  above  all,  swiftness  to  out- 
strip all,  an  eye  that  penetrates  the  very  fountain  of  light,  affection  that  draws 
forth  its  blood  for  its  young,  and  a  sagacity  almost  human  in  instructing  and 
disciplining  them,  which  is  specially  noted  in  our  text. 

Notice  four  things  without  doing  violence  to  the  similitude.  1.  God  uses 
Divine  admonitions.  "As  the  eagle  stirreth  up  her  nest."  When  time  for 
young  to  leave  nest,  she  moves  it  with  gentleness  and  affection  ;  she  sees  them 
sleeping,  and  unwilling  to  leave  their  first  home,  makes  a  noise,  strikes  her 
wings  against  surrounding  branches,  and  then,  having  awakened  them,  disturbs 
them  still  further,  and  finally  "  stirreth  up,"  turns  the  nest  inside  out,  and 
compels  them  to  take  to  crags  of  rocks,  or  boughs  of  trees.  Thus  did  God  to 
Israel,  by  moving  the  heart  of  Pharaoh  against  them  when  at  ease  by  the  flesh- 
pots  of  Egypt.  God  now  stirs  up  his  people,  wiio  are  unwilling  to  think  of 
better  things,  and  refuse  to  hear  the  call,  "Rise  and  come  away."  Sickness  and 
death  invade  the  dwelling,  a  darling  child  blighted  in  bud,  or  husband  or  wife 
dies  in  vigour  of  life,  yet  in  vain.  The  sails  of  commerce  rent ;  business  bliglited, 
schemes  frustrated,  and  property  wasted,  to  destroy  the  nest.  God  admonishes 
by  knocking  the  world  from  under  them,  and  places  them  in  altitude  to  look  for 
a  better.  "Arise,  this  is  not  your  rest."  2.  God  uses  Divine  allurements.  The 
eagle  "  fluttereth  over  her  young,"  "  hovers  over  them,  and  excites  them  to 
imitate  her,  and  take  their  flight." — Cruden.  Thus  the  Lord  moved  Israel  to 
leave  Egypt,  and  thus  speaks  of  their  restoration  from  Babylon,  and  their  con- 
version to  Christ.  "I  will  allure  her,  and  bring  her  into  the  wilderness" 
(Hos.  ii.  14,  15).  He  declares  unwillingness  that  any  should  perish,  reveals 
anxiety,  and  more  than  parental  love  for  our  salvation.  Like  the  eagle  rising  to 
the  sun,  the  Lord  Jesus  teaches  us  to  rise  to  a  better,  brigliter  world.  Enough 
in  the  Gospel  to  woo  from  sin  and  the  world.  Can  you  find  a  better  portion 
than  God  and  heaven  ? 

Rise,  my  soul,  and  stretch  thy  wings, 

Thy  better  portion  trace, 
Rise  h-om  transitory  things 

Towards  heaven,  thy  destined  place. 

3.  God  assures  of  Divine  assistance.  "  When  the  eagle  sees  its  young  weary 
or  fearful,  it  takes  them  upon  its  back  and  carries  them." — Cruden.    God  "  bare 

381 


CHAP.  xxxn.  nOMILETIC  COMMENTARY :  DEUTERONOMY. 


Israel  on  eagle's  wings,  and  brought  them  unto  himself"  (Ex.  xix.  4).  So 
strength  is  made  perfect  in  weakness  ;  God  upholds  and  makes  grace  sufficient. 
But  as  the  eagle  "  rejects  as  unnatural "  its  young  that  do  not  fix  their  eyes 
npon  the  bright  orb  of  day,  and  rise,  so  God  may  swear  "  they  shall  not  enter 
into  my  rest."  4.  God  promises  Divine  ^^;'o#<?c</o??.  The  eagle  bears  its  young 
on  its  wings  for  protection  as  well  as  aid.  The  archer  must  first  penetrate  the 
body  of  the  old  bird  before  he  can  touch  the  young.  Naturally  it  is  more  out 
of  danger  than  other  birds  when  in  its  proper  element ;  security  is  doubled 
when  on  its  mother's  wings.  Difficult  to  kill  an  eagle.  If  down  on  earth,  with 
its  head  on  turf,  and  longer  at  fountains,  then  a  noble  mark  and  easy  prey. 
Just  as  the  heaven-born  soul,  if  in  his  proper  place,  and  after  his  proper  object, 
is  out  of  reach  of  the  wicked — above  the  world,  with  its  pomps  and  vanities, 
which  fade  away  in  the  distance — fiery  darts  of  Satan  must  penetrate  Jehovah's 
wings  before  they  touch  him.  "The  way  of  life  is  above  to  the  wise,  that  he 
may  deitart  from  hell  beneath."  We  see,  then,  why  God  disturbs  with  the  ills 
of  life  that  we  may  obey  his  call.  He  sends  winds  and  rain,  takes  away  the 
warm  down  of  earthly  comforts,  and  pulls  down  our  tabernacles,  that  we  may 
leave  to  dwell  in  mansions  above. — liev.  William  Jackson. 


God's  Work  of  Grace  in  the  Redemption  of  Man. —  Verses  10-12. 

I.  The  Condition  of  the  Sinner.  Set  forth  in  expressive  terms.  1.  In  a 
distant  state,  li  found  he  must  be  lost.  Lost  to  God,  of  no  service  to  him; 
to  self,  missing  the  great  end  of  life  ;  to  others,  of  no  benefit,  but  injurious. 

2.  In  a  barren  state — "  a  desert  place."  The  world,  the  unregenerate  soul,  a 
moral  waste,  sterile  without  God.  3.  In  ?i  dangerous  s,{SiiQ.  "Howling  wilder- 
ness," great,  terrible,  and  filled  with  "fiery  serpents"  (Deut.  viii.  15  ;  Jer.  ii.  6). 
Howling  with  the  roar  of  beasts  and  the  blasts  of  tempest.  4.  In  a  hopeless 
state.  Away  from  the  camp  and  company  of  God.  Without  a  star  in  heaven 
or  a  footprint  on  earth.  Fit  emblem  of  the  wretched,  unregenerate  condition  of 
the  sinner. 

II.  The  Method  of  Deliverance.  Strikingly  illustrative  of  God's  method  of 
redeeming  men.  1.  God  seeks.  ^' Hq  found  \\\m."  He  seeks  discovers  men  in 
departure  and  sin.  "Adam,  where  art  tliou  ?"  His  people  are  "sought  out" 
(Is.  Ixii.  12).  "Ye  have  not  chosen  me,  but  I  have  chosen  you."  2.  God  guides 
"  He  led  liiin."  When  he  seeks  he  is  sure  to  find,  bring  to  himself,  guide  through 
life  and  duty  to  heaven.  "  I  did  know  (care  for  thee  and  love)  thee  in  the 
wilderness,  in  the  laud  of  great  drought  "  (Hos.  xiii.  5.) 

III.  The  Place  of  Destination.  "  A  land  flowing  with  milk  and  honey,"  "  the 
city  of  habitation."  No  home,  no  rest  nor  shelter  in  the  wilderness.  A  country 
prepared  and  in  reserve.  God  brings  the  believer  into  a  large  and  wealthy 
place  of  higliest  hopes  and  joys — a  place  where  unjn-opitious  circumstances  yield 
unexpected  blessings.     But  heaven  the  fulfilment,  the  perfection  of  all. 

From  verses  11,  12  learn — 

I.  Needful  disturbance.  "  As  an  eagle  stirreth  up  her  nest."  1.  As  to 
our  outward  condition  in  the  world.     2.  As  to  our  selfrighteous  confidence. 

3.  As  to  our  departure  from  life. 

II.  Divine  example.  "  Fluttereth  over  her  young  "  to  exite  and  teach  them 
by  example.     The  eye  does  more  than  the  ear.     God  must  be  seen  by  example 

382 


HOMILETIC  COMMENTARY :  DEUTERONOMY.  chap,  xxxir. 


of  parents,  teachers  and  ministers.    God  in  Christ,  humanised  example.    Render 
religion  attractive  that  men  may  see  it. 

And  as  the  bird  each  fond  endearment  tries 
To  tempt  her  new-fledged  offspring  to  the  skies  ; 
Employ  each  art,  rejjrove  each  dull  delay, 
Allm-e  to  brighter  worlds,  and  lead  the  way, 

III.  All  sufficient  assistance.  "  Spreadeth  abroad  her  wings,  taketh  them, 
beareth  them  on  her  wings."  This  to  aid  and  secure  them.  Not  always  aware 
of  her  design,  away  she  sails  with  them  and  shakes  them  off  her  wings.  She 
follows  after,  hovers  near  them,  and  when  their  pinions  flag  and  they  cannot 
fly,  she  darts  and  places  herself  under  them,  prevents  their  fall,  succours  their 
weakness  and  refreshes  them  for  another  flight.  Our  dependence  is  entire,  but 
"our  sufficiency  is  of  God." 

IV.  God's  sole  agency.  "  So  the  Lord  alone  did  lead  him,  and  there  was  no 
strange  god  with  him."  God  conforms  himself  to  our  modes  of  apprehension  and 
expression.  This  necessary,  but  not  degrading.  He  speaks  unto  us  as  unto 
children,  with  whom  imitation  is  everything  ;  and  levies  a  tax  upon  the  world  of 
nature  to  furnish  images  of  himself.  He  assumes  relation  of  parents,  the 
affection  of  a  father,  the  tenderness  of  a  mother.  He  borrows  images  from 
animals,  and  especially  the  feathered  tribes.  "  As  a  hen  gathereth  her 
chickens."  Observe  a  divine  agency — the  Lord  led  Mm.  See  also  exclusive 
application  of  this  work.  "  The  Lord  alone  did  lead  him."  A  resemblance  of 
the  manner  in  which  it  was  done.  "  So  the  Lord,  etc."  How  ?  "  As  an  eagle 
stirreth  up,  etc."  Three  things  here  ascribed  to  the  mother  eagle,  not  in  pro- 
viding for  her  young,  but  in  educating  them — in  teaching  them  to  fly  she 
stirreth  up  her  nest,  fluttereth  over  her  young,  spreadeth  her  wings,  taketh  them 
and  beareth  them  on  her  wings,  This  applicable  to  God  in  dealing  with  us,  and 
preparing  as  to  seek  things  ahovQ.  — (Condensed  from  Jay.) 

HOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.   8,   9.     The  most  high  divided  They  are  infinitely  happy  in  and  satis- 

nations.      1.    God   originally   divided  fied  with  God  ;  He  represents  Himself 

nations  their  inlieritance.     2.    Divine  as  happy  in  them.      This   is  what  is 

purpose   is   revealed   in  this  division,  implied  on  being  a  saint.      He  who 

3.    Israel  was   discovered  and  distin-  seeks   an    earthly    portion    has   little 

guished  from   all   other  nations.      A  commerce  with  the  Most  High." — A. 

nation,   the  depository  of  God's  will,  Clarke. 
from  which  the  Church  and  the  Christ 

were  to  spring.     Recognise  a  brother  Ver.    10.     L  The   primary  applica- 

in  every  human  being,  for  "  God  has  tion  of  the  text  as  a  summary  of  all 

made  of  one  blood  all  nations  upon  that  had  been  suffered  by  the  Israelites, 

the  face  of  the  earth."    Li  the  worst  of  and  all  that  had  been  done  by  God  on 

times   God   has   preserved   a   few   for  their  behalf.    H.  The  peculiar  manner 

himself.  in  which  it  adapts  itself  to  our  own 

times  and  to  our  own  cases.     1.  We 

Ver.  9.   The  Lord's  portion.  His  pur-  have  the  picture  of  the  believer  in  his 

chase.    2.  His  conquest.     3.  His  glory,  natural  state,   in  a  desert  land.      2. 

4.  His  heirs.     The  value  God  sets  upon  In  his  regenerate  state,  found  of  God, 

His  people.     As  bought  by  blood,  re-  and  instructed.     3.    In    his    guarded 

generated  by  grace,  and  designed  for  state.     "  Kept." — lly.  Melvill. 
heaven.    "  What  an  astonishing  saying. 

Asholy  souls  take  Croc?  for  their  j3or^/o»,  Ver.     11.     The    method  of  Divine 

so  God  takes  them  for  His  portion,  training.      I.    Its  object.     To  secure 

383 


CHAP.  XXXII.  HOMILETIC  COMMENTARY :  DEUTERONOMY. 


development  of  our  own  powers,   by  development ;  the  process  of  develop- 

action  wise,  divinely  prompted,  self-  ment  is  discipline  ;  the  result  of  dis- 

reliant,  and   adapted  to   constitution  cipline    is    a    full    and    many-sided 

and  circumstances.      II.    The  means,  manhood." 

Gentle,  affectionate,  stimulating,  and 

exemplar}'.      "  The   purpose   of    life  is  For  human  weal,  Heaven  husbands  all  events. 

Israel's  Ingratitude,  Apostacy  and  Punishment. —  Verses  \b-26. 

Israel  requited  God  for  benefits,  by  forsaking  him,  and  serving  worthless 
idols.     God  is  offended  by  their  conduct  and  resolves  to  punish. 

I.  Base  Ingratitude  to  God.  "Do  ye  thus  requite  the  Lord  ?"  The  heathens 
deemed  ingratitude  a  sin  so  great  as  to  include  every  other.  Lycurgus  asked 
why  his  laws  did  not  notice  it,  replied,  "  I  have  left  it  to  the  gods  to  punish." 
1.  Ingratitude  displayed  in  seJf-indidgence.  "  Thou  art  waxen  fat,  thou  art 
gi'own  thick."  2.  Ingratitude  begetting  pride.  "  According  to  their  pasture, 
so  were  they  filled ;  they  were  filled  and  their  hearts  were  exalted,  therefore 
have  they  forgotten  me"  (Hos.  xiii.  6).  3.  Ingratitude  ending  in  rebellion.  "Wax- 
ed fat  and  kicked."  Like  pampered  and  well-fed  cattle  they  grew  insolent, 
became  wanton  and  ungovernable.  "They  were  disobedient  and  rebelled 
against  Thee  and  cast  Thy  law  behind  their  backs"  (Neb.  ix.  25). 

II.  Shameful  Apostacy  from  God.  "  Then  he  forsook  God  who  made  him." 
Departure  from  God  a  tendency  in  fallen  nature.  But  the  sin  is  aggravated  by 
light,  privileges  and  advantages  of  instruction.  1.  Forsaking  God  ivho  made 
them.  No  regard  to  our  Creator,  no  thought  for  the  end  of  our  being.  How- 
deplorable  to  ignore  our  maker — source  of  intelligence  and  jo}' — "  in  whom  we 
live  and  move  and  have  our  being."  2.  Sacrifcing  to  gods  which  cannot  help  them. 
Gods  which  were  strange,  new  and  vanities — Gods  whom  their  fathers  feared 
not  and  to  whom  they  owed  no  obligation  whatever — Gods  termed  "  abomina- 
tions" and  "devils,"  repulsive  in  their  nature  and  destructive  in  their  in- 
fluence. 3.  Exciting  to  jealousy  God  tvho  loved  them.  "  They  provoked  him 
to  jealovisy  with  strange  gods."  "  This  jealousy,"  says  Calvin,  "  rests  upon  sacred 
and  spiritual  marriage  tie,  by  which  God  had  bound  the  people  to  Himself." 

III.  Terrible  punishment  from  God.  God  will  severely  visit  his  people  for 
their  apostacy.  "  The  Lord  saw  it,"  abhorred  and  resolved  to  reject  Israel. 
This  punishment  is  set  forth  in  the  form  of  righteous  judgment — Ketribution 
not  always  adequate,  nor  invariable,  but  real  and  manifest — an  instinct  of 
justice  in  the  divine  nature,  a  law  of  providence  and  of  conscience.  "Be  sure 
your  sin  will  find  you  out."  \.  They  had  offended  God  and  other  nations  should 
offend  them.  "  A  foolish  nation  "  would  provoke  them  to  anger  (ver.  21).  A 
people  whom  they  deemed  foolish,  or  who  really  were  foolish  though  they 
thought  themselves  wise,  would  eventually  be  received  against  their  wish. 
2.  1  hey  had  provohed  God,  and  God  would  provoke  them  to  jealousy.  Gentile 
nations,  whom  they  despised,  not  only  conquered  them  and  became  their 
masters,  but  entered  a  covenant  from  which  they  were  excluded  {cf.  Matt, 
xxi.  43  ;  Rom.  x.  19).  3.  They  had  rejected  God,  and  God  would  reject  them. 
"I  will  hide  my  face  from  them"  (ver.  20).  God  would  withdraw  his  favour 
and  transfer  it  to  a  despised  nation.  As  they  had  turned  their  back  upon  him 
he  would  turn  his  back  upon  them  {cf.  Jer.  xviii.  17  ;  ii.  27).  They  thought 
lightly  of  God,  forsook  him  and  then  made  substitutes  for  him.  A  picture  of 
sin's  progress,  the  sinner's  folly  and  the  way  to  righteous  judgment. 

384 


HOMILETIC  COMMENTARY :  DEUTERONOMY.  chap,  xxxir. 


Divine  Anger. —  Verses  19-27. 

These  may  be  figurative  expressions,  but  cannot  be  explained  away,  to  make 
the  Supreme  Being  incapable  of  feeling  against  sin  and  the  sinner,  destitute  of 
pleasure  or  displeasure,  without  concern  for  His  glory,  or  the  welfare  of  the 
universe. 

I.  The  anger  of  God  is  caused  by  the  sins  of  men.  "  They  have  provoked 
me  to  anger,"  It  exists  in  Divine  perfections,  and  is  manifest  in  Divine  govern- 
ment. God's  eye  is  a  flame  of  fire,  and  its  lofty  jealousy  rests  upon  every  form 
of  sin,  negative  and  positive.  "  For  the  wrath  of  God  is  revealed  (displayed  in 
judicial  vengeance)  against  all  ungodliness  (impiety,  non-recognition  of  God) 
and  unrighteousness  (deviations  from  truth  and  moral  rectitude)  of  men" 
(Rom.  i.  18). 

II.  Execution  of  anger  is  reserved  to  God  Himself.  "  /  will  provoke,"  "  / 
will  move,"  agent's  secondary  causes.  God  is  the  avenger.  We  are  not  to  usurp 
His  place,  and  recompense  evil  for  evil.  He  knows  how  to  punish  without 
passion,  and  without  injustice.  "  Vengeance  is  mine :  I  will  repay,  saith  the 
Lord." 

III.  Anger,  when  roused  in  God,  is  terrible  in  its  eflfects.  Most  severe 
judgments  are  threatened  (vers.  22-25).  1.  Judgments  extensive  in  operation. 
Sweeping  the  earth,  penetrating  the  lowest  hell,  and  like  a  fire  of  universal 
conflagration.  2.  Judgments  irresistible  in  might.  "  Set  on  fire  the  founda- 
tions of  mountains."  Sirong  fortresses  subverted,  holy  cities  destroyed,  and  the 
Jewish  Constitution  overturned.  "  Who  knoweth  the  power  of  Thine  anger  ? 
Even  according  to  Thy  fear,  so  is  Thy  wrath,"  i.e.,  equal  to  all  that  a  man  can 
fear  from  it  (Ps.  xc.  11).  3.  Judgments  destructive  in  results.  Swept  together, 
heaped  up,  and  falling  upon  young  men  and  maidens,  children  and  old  men — 
swift  as  arrows,  and  hot  as  fire  ;  in  the  field  and  in  the  home  destruction  came. 
It  falls  upon  men  like  wild  beasts  upon  victims — to  crush,  destroy,  and  carry  in 
triumph.  This  is  not  an  overdrawn  picture  of  the  danger  and  the  anger  of  God 
against  presumptuous  sins.  "  Consider  this,  ye  that  forget  God,  lest  I  tear  you 
in  pieces,  and  there  be  none  to  deliver  " — 

For  guilt,  no  plea  !  to  pain,  no  pause,  no  bound  ! 
Inexorable  all !  and  all  extreme. 

—  Young. 

IV.  The  anger  of  God  is  often  restrained  by  mercy.  "  Were  it  not  that  I 
feared  the  wrath  of  the  enemy"  (ver.  27).  God  can  make  a  full  end,  but  desires 
not  the  death  of  sinners.  In  the  midst  of  wrath  He  remembers  mercy. 
1.  Bestrained  in  regard  for  His  own  honour.  "Lest  their  adversaries  should 
say,  '  Our  hand  is  high,' "  etc.  If  God  destroyed  Israel,  the  enemy  would  take 
the  credit  to  themselves— become  proud  and  boastful.  Hence  He  regards  His 
own  name  ;  will  not  permit  its  profanation  and  pollution  {cf.  Ex.  xxxii.  12 ; 
Numb.  xiv.  13  ;  Isa,  x.  5).  2.  Restraint  in  the  interests  of  His  people. 
Unworthy  as  they  are,  "  a  nation  void  of  counsel,"  He  was  concerned  for  their 
welfare.  (a)  For  their  protection.  Their  adversaries  would  injure  them, 
behave  themselves  strangely  ;  but  He  defends,  restrains  the  wrath  of  man,  and 
causes  remainder  to  praise  Him.  (6)  For  their  correction.  He  desires  to  teach 
and  make  them  wise  (ver.  28).  "  My  people  is  foolish  ;  they  have  not  known 
Me."  (c)  For  their  continuance  (ver.  26).  No  desire  to  blot  out  their  name, 
but  to  perpetuate  their  existence,  honour,  and  bless  them  for  ever. 

2  B  385 


CHAP.  xxxiT.  EOMILETIC  COMMENTARY :  DEUTERONOMY. 


The  Dangers  of  Prosperity. —  Verses  15-18. 

Consider  I.  How  men  are  affected  by  abundant  prosperity  in  their  social 
capacity,  and  with  respect  to  their  general  worldly  interests.  History  is  full  of 
instances  to  show  how  national  character  has  deteriorated  as  the  wealth  and 
power  of  a  nation  have  increased.  H.  How  our  churches  are  affected  by  such 
prosperity.  Note  the  various  religious  errors  of  the  century  ;  antinomianism, 
&c.  Note  also  the  pride  of  enlightenment,  which  is  the  besetting  temptation 
of  the  present  day.  HI.  How  the  injurious  tendencies  of  long  good  fortune 
may  be  corrected.  Let  us  :  1.  Constantly  recollect  with  gratitude  the  source  and 
giver  of  our  prosperity  ;  2.  Use  our  resources  and  advantages  as  God  intends 
they  should  be  used  ;  3.  Not  desire  prosperity  for  itself. — A.  Thoinson,  M.A. 

Another  outline  may  be  given. 

^  I.  Prosperity  is  not  real  happiness.  Nature  knows  nothing  of  moral  distinc- 
tions ;  treats  all  alike.  But  distinguished  rank,  long  life,  abundant  wealth  and 
ripe  scholarship,  do  not  satisfy  inward  craving.  A  millionaire  may  be  miserable. 
"  Prosperity  is  like  salt  water,  the  more  you  drink  of  it  the  thirstier  you  are  " 
{Talma  ge). 

II.  Prosperity  profits  very  little  The  wealth  of  empires  cannot  add  to 
stature  of  body  or  mind,  nor  secure  health  and  virtue.  It  is  insecure  and 
exposes  to  envy.  "  Envious  at  the  prosperity  of  the  wicked."  Earthly 
possessions — vanity — do  not  fill,  protect  nor  continue. 

III.  Prosperity  is  spiritually  dangerous.  "  The  prosperity  of  fools  shall 
destroy  them,"  (Prov.  i.  32.)  1.  In  leading  to  self -dependence.  2.  In  begetting 
conteni'pt  for  God.  "  Lightly  esteemed  the  Rock  of  his  salvation."  3.  In 
causing  apostacy  for  God.  "  Then  he  forsook  God."  Guard  against  selfishness. 
Be  watchful  and  humble.     "  In  all  time  of  our  wealth,  good  Lord  deliver  us." 

EOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.  15.  Jeshurun.  A  dishonoured  kicked.  "  The  figure  is  admirably  sup- 
name  given  to  Israel  several  times  (ch.  ported,  through  the  whole  verse.  We 
xxxi.l6,  xxxiii.  5,  26),  mea.n'mg upright,  seefrst,  a  miserable,  lean  steed,  taken 
righteous  ;  a  term  also  of  endearment  under  the  care  and  into  the  keeping  of 
and  indicating  close  relation  to  God.  a  master,  who  provides  him  with  an 
1.  They  forsook  God,  who  is  just  and  abundance  of  provender.  We  see 
right  and  had  ciiosen  them  to  walk  in  secondly,  this  horse  waxing  fat  under 
righteousness  (Is.  Ixiv.  2.)  "By  placing  this  keeping.  We  see  him  thirdly, 
the  name  of  righteous  before  Israel,  he  breaking  away  from  his  master,  leav- 
censured  ironically  those  who  had  fallen  ing  his  rich  pasturage,  and  running  to 
away  from  righteousness,  and  by  thus  the  wilderness,  unwilling  to  bear  the 
reminding  them  with  that  dignity  they  yoke  or  harness,  or  to  make  any  returns 
had  been  endowed,  he  upbraided  them  for  his  master's  care  and  attention, 
with  the  more  severity  for  their  guilt  We  see  fourthly,  whence  this  conduct 
of  perfidy." — {Calvin).  2.  They  de-  proceeds,  from  a  want  of  consciousness 
graded  themselves.  Forsook  the  ways  that  his  strength  depends  upon  his 
and  the  God  of  their  fathers,  became  master's  keeping,  and  a  lack  of  con- 
corrupt  in  manners,  unworthy  of  con-  sideration  that  leanness  and  wretched- 
fidence,  and  abominable  in  conduct,  nessmustbe  the  consequence  of  leaving 
"A  rebellious  people,  lying  children,  his  master's  service  and  running  off 
children  tliat  will  not  hear  the  law  of  from  his  master's  pasturage.  How 
the  Lord."  (Is.  xxx.  9.)  Waxed  fat  and  easy  to  apply  these  points  to  the 
386 


HOMILETIC  COMMENTARY  :  DEUTERONOMY. 


CHAP.  XXXIL 


Israelites  !  and  how  illustrative  of  their 
former  and  latter  state  !  and  how 
powerfully  do  they  apply  to  many 
called  Christians,  who  having  increased 
in  riches,  forget  that  God,  from  whose 
hand  alone  those  mercies  flowed." — 
A.  Clarke. 

Ver.  17.  Not  to  God.  1.  Man,  a 
religious  being,  will  worship,  must 
have  a  God.  "If  there  be  no  God, 
we  must  invent  one,"  cried  a  leader  in 
the  French  revolution.  2.  Right  con- 
ception of  God  restrains,  elevates,  and 
preserves.  3.  When  God  is  cast  off, 
abominable  wickedness  and  awful 
degradation  ensues.  Things  that  are 
no  Gods,  devils  chosen  as  substitutes. 
"  Saying  to  a  stock,  Thou  art  my 
father  ;  and  to  a  stone,  Tiiou  hast 
brought  me  forth."     (Jer.  ii.  26.) 

Ver.  18.  Unmindful.  1.  Men  out- 
wardly prosperous,  but  spiritually  des- 
titute. 2.  Men  enjoying  every  favour, 
but  acknowledging  no  obligation  to 
God.  3.  An  offence  most  unnatural, 
unreasonable,  and  provoking.  "  Thou 
hast  forgotten  the  rock  of  thy  salvation, 
and  hast  not  been  mindful  of  the  rock 
of  thy  strength."  (Is.  xvii.  10.)  "  My 
people  have  forgotten  me  days  without 
number."     (Jer.  ii.  32.) 

Ver.  19.  Lord  saw.  Divine  in- 
spection of  Human  Life.  1.  God 
remembers  the  sins  of  men.  Remem- 
brance minute,  constant  and  universal. 
2.  Men  think  God  is  indifferent  to 
their  sins.  Forget  him  in  thought 
and  disregard  him  in  conduct.  3. 
When  men  disregard  God  in  their 
ways,  they  become  more  sinful  in  their 
lives.  Proud  and  corrupt,  false  and 
unjust,  "  children  that  are  corrupters, 
they  have  forsaken  the  Lord,"  Is.  i.  4. 

"  For  want  of  faith, 
Down  the  steep  precipice  of  wrong  he  slides, 
There's  nothing  to  support  him  in  the  right." 

—  Young. 

Vers.  21-22.  Mine  ange)'.  1.  An 
element  of  wrath  in  Divine  Govern- 
ment.     2.  This  wrath  may  overtake 


men  suddenly.  3.  When  it  does  over- 
take men  they  cannot  escape.  "  When 
a  great  ransom  cannot  deliver  thee." 

Vers.  23-25.  God's  arroics.  Judg- 
ments from  the  gods  represented  by 
arrows  in  Scripture  and  heathen 
writers.  Apollo  is  pictured  as  bearing 
a  boiv  and  quiver  full  of  deadly  arrows, 
and  in  answer  to  prayer  coming  to 
smite  the  Greeks  with  pestilence  (Horn. 
II.  I.  V.  43).  1.  Innumerable  in  variety. 
Famine,  pestilence,  wild  beasts,  poi- 
sonous reptiles,  and  war.  2.  Direct 
in  their  aim.  Never  fall  on  wrong 
persons,  never  miss  the  mark.  3. 
Deadly  in  their  effect.  Wounds  of 
poisoned  arrows  intensely  painful  and 
internal.  No  greater  suffering  than 
arrows  "sharp  in  the  hearts  of  the 
King's  enemies,"  (Ps.  xlv.  5).  "The 
arrows  of  the  Almighty  are  within  me, 
the  poison  whereof  drinketh  up  my 
spirit  (destroying  vital  energy,  certain 
death)"  (Job  vi.  4). 

Vers.  26-27.  Influence  of  Mans 
conduct  on  the  Divine  Mind.  If  God 
sees,  he  must,  speaking  after  the  man- 
ner of  man,  feel  and  act.  I.  Mans 
sin  rouses  Divine  ojyposition.  God's 
anger  not  a  passion  but  a  principle, 
not  against  existence  but  against  the 
sins  and  sufferings  of  existence.  Op- 
position, hatred  and  sin  revealed  in 
judgment  upon  individuals  and  com- 
munities. II.  Mans  sin  restrains 
Divine  procedure.  Jealousy  indicates 
love.  "The  wrath  of  God,"  says 
Meyer,  "  is  the  holy  love  of  God  (who 
is  neither  neutral  nor  one-sided  in  his 
affection)  for  all  that  is  good  in  its 
energy  is  antagonistic  to  all  that  is 
evil."  "  The  expression  the  wrath  of 
God  simply  embodies  this  truth  that 
the  relations  of  God's  love  to  the 
world  are  unsatisfied,  unfulfilled.  The 
expression  is  not  merely  anthropo- 
pathic,  it  is  an  appropriate  description 
of  the  Divine  patlios  necessarily  in- 
volved in  the  conception  of  a  revela- 
tion of  love,  restrained,  hindered  and 
stayed  through  unrighteousness" 
{Martensens  Christian  Dog.)  1.  If 
not  loved  and  obeyed  he  feels  wronged, 

387 


CHAP.  XXXII.  no  MI  LET IC  COMMENTARY :  DEUTERONOMY. 


therefore  does  not  show  mercy.     2.  If  hope,  the  wicked  tremble,  for  Divine 

wronged    or    insulted    he    does    not  wrath  is  only  imrt'iallii  poured  out  in 

revenge  himself,  lest  the  enemy  should  this  world.     It  will  be  perfectly  dis- 

rejoice,  his  people  be  destroyed,  and  played  in  the  final  judgment. 


his  glory  tarnished.     Let  the  righteous 

Marks  of  Wisdom. —  Verses  28-30. 

God  complains  of  Israel's  folly.  If  they  had  been  more  considerate,  wiser, 
they  would  have  foreseen  and  avoided  evil.  "  A  prudent  man  foreseeth  the 
evil,  and  hideth  himself;  but  the  simple  pass  on,  and  are  punished." 

I.  "Wisdom  gives  understanding  in  the  events  of  life.  Wise  men  value  and 
improve  life.  Their  wisdom  is  not  intuitional,  abstract,  and  speculative.  "  The 
inspiration  of  the  Almighty  giveth  him  understanding"  (Job  xxxii,  8).  Hence 
it  is  sound  and  practical  ;  fixed  on  a  right  end  (Phil.  iii.  13),  and  regulated  by 
right  principle  (Ps.  cxix.  105).  The  prudent  man  regards  the  events  of  life, 
discerns  the  signs  of  the  times,  learns  coming  judgments  from  the  Word  of  God, 
and  prepares  to  meet  them.  It  is  reckless  folly  to  walk  blindly,  carelessly,  in 
the  midst  of  greatest  evils.  "  Men  that  had  understanding  of  the  times  to  know 
what  Israel  ought  to  do  "  (1  Chron.  xii.  32). 

II.  Wisdom  is  superior  to  natural  strength  in  the  conflicts  of  life.     "  One 

chase  a  thousand,  and  two  put  ten  thousand  to  flight "  (ver.  30).  A  few  taught 
by  God  are  "mightier  than  they  in  arms."  As  Gideon  (Judges  vii.  22)  and 
David's  worthies  (2  Sam.  xxiii.  8).  "  Knowledge  is  power  "  is  Bacon's  famous 
aphorism.  Physical  and  mechanical  forces  increase  the  power  of  man.  Intellect 
wisely  applied  gives  moral  ascendancy.  But  "  a  wise  man  is  strong  ;  yea,  a 
man  of  knowledge  increaseth  strength  "  (Prov.  xxiv.  5) ;  by  faith  and  dependence 
upon  God  "  puts  to  flight  the  armies  of  the  aliens."  "  The  battle  is  not  to  the 
strong."  "  Wisdom  is  better  than  strength."  "  Athanasius  against  the  world  ! " 
"Wisdom  is  better  than  weapons  of  war"  (Eccles.  ix.  18). 

III.  Wisdom  leads  to  consideration  of  the  end  of  life.  "  That  they  would 
consider  their  latter  end  "  (ver.  29).  ^Ye  know  not  the  end,  but  it  will  come. 
To  each,  time  will  close.  The  last  day,  the  most  solemn  of  all,  fast  approaches. 
Instinct  leads  animals  to  prepare  for  the  future.  Worldly  wisdom  urges  readiness 
for  emergency.  God  loudly  speaks  in  Providence,  and  warns  in  Scripture. 
"  0  that  they  were  wise."  "  Oh,  that  My  people  had  hearkened  unto  Me,  and 
Israel  had  walked  in  My  ways"  (Ps.  Ixxxi.  13). 

Be  wise  to-day  ;  'tis  madness  to  defer  ; 
Next  day  the  fatal  precedent  will  plead  ; 
Thus  on,  till  wisdom  is  pushed  out  of  life. 

—  Young. 

God's  Reproof  of  Human  Folly. —  Verses  2S,  29. 

I.  As  a  fact  men  are  extremely  foolish.  Sinners  are  shortsighted,  regardless 
of  the  inevitable  consequences  of  their  conduct.  1.  Theji  are  xciJfully  ignorant. 
"  That  they  understood."  We  are  natnrally  ignorant,  limited  in  thought  and 
being  ;  but  not  forced  to  err  and  sin.  Ignorance  may  be  removed  by  Scripture 
and  tlie  Holy  Spirit.  But  the  careless  worldling,  immersed  in  pleasure  and 
jJaying  with  trifles,  is  a  man  withont  understanding,  and  like  the  beasts  that 
perish.  Wilful  ignorance  is  the  centre  of  all  evil  and  the  precursor  of  ruin. 
"  Fools  die  for  want  of  wisdom  "  (Prov.  x.  21).  2.  1  luy  are  strangely  conceited. 
Trust  to  reason  ;  resist  Divine  teaching  because  authoritative  and  practical  and 
would  be  their  own  guides.  "  Vain  man  (empty  and  ignorant)  would  be  wise  " 
358 


HOMILETIC  COMMENTARY :  DEUTERONOMY.  chap,  sxxit. 

(Job  xi,  12),  forgets  that  all  knowledge  is  disjointed,  partial,  and  worthless, 
without  the  fear  of  God.  Sages  of  antiquity  "professing  themselves  wise 
became  fools  "  (Rom.  i.  22).  "  Seest  thou  a  man  wise  in  his  own  conceit  ?  There 
is  more  hope  of  a  fool  than  of  him  "  (Pro v.  xxvi.  12).  3.  lliey  are  habitually  in- 
different. Accustomed  to  sin,  deaf  to  the  voice  of  God  ;  nothing  stirs  or 
restrains.  Rooted  habit  has  become  ruling  principle.  The  heart  not  kept, 
thoughts  not  rightly  centered,  control  is  lost  over  actions.  "  0  that  they  would 
consider !" 

II.  God  seeks  to  make  foolish  men  wise.  He  does  not  compel,  but  reproves, 
expostulates.  Wisdom  in  its  very  nature  cannot  be  given  by  force.  "  Wisdom 
is  the  principle  thing,  therefore  get  wisdom,  and  with  all  thy  getting,  get  un- 
derstanding." 1.  By  striking  providences.  Such  mentioned  here  (vers.  24,  25). 
Affliction  and  misfortune,  inward  darkness,  distress,  and  insanity.  Providences 
which  alarm  and  make  us  think.  Providences  which  create  joy  and  gratitude, 
all  overruled  for  good  and  designed  to  instruct.  2.  By  inspired  teaching.  The 
Bible,  an  inspired  guide,  declares  the  providence  and  justice  of  God.  A  teacher 
unerring,  free,  and  common  to  all.  "  Written  for  our  learning,"  and  recording 
events  which  are  warnings.  "  All  these  things  happened  unto  them  for  en- 
samples  (types),  and  they  are  written  for  our  admonition,  &c."  (1  Cor.  x.  11). 
"  0  that  thou  hadst  hearkened  to  my  commandments  !" 

The  Consideration  of  Death, —  Verse  2d. 

I.  Take  account  of  the  general  insensibility  of  men  to  the  grand  fact  that  they 
are  mortal.  Note  :  1.  How  little  effect  the  fact  that  whole  races  are  dead  since 
the  beginning  of  time  till  now  has  upon  us.  2.  How  seldom  we  are  struck  with 
the  reflection  that  many  things  and  small  things  too  might  cause  our  death. 
8.  How  soon  a  recovery  from  danger  sets  aside  the  serious  thought  of  death, 
4.  How  schemes  are  formed  for  a  long  future  time,  without  any  thought  of  possi- 
ble death,  n.  See  what  can  be  brought  in  explanation  of  this,  1.  The  insertion 
in  the  human  mind,  by  the  Creator  of  a  principle  counteractive  in  some  degree  to 
the  influence  of  this  prospect  of  death,  2.  The  fearful,  radical  depravity  of  our 
nature.  3.  The  perfect  distinctness  of  life  and  death.  4.  Even  the  certainty 
and  universality  of  death.  5.  Our  utter  inability  to  form  any  defined  idea  of 
the  manner  of  existence  after  death.  6.  A  general  presumption  of  having  long 
to  live.  7.  The  endeavours  of  men,  by  occupying  their  whole  thoughts  with 
other  things,  to  preclude  a  thought  of  their  end.  HI.  Briefly_  remonstrate 
against  it.  To  end  our  life  is  the  mightiest  event  that  awaits  us  in  this  world, 
and  it  is  that  which  we  are  living  but  to  come  to.  To  have  been  thoughtless  of 
it,  then,  will  ultimately  be  an  immense  calamity.     (John  Foster). 

HOMILETIC   HINTS   AND    SUGGESTIONS. 

Vers,  28,  29.     The  Folly  of  Men.  Yqv.  2d.  Latter  End.   End  of  certain 

1.  Men  are  not  wise.  1.  They  prefer  actions,  end  of  sin,  end  of  life  gener- 
shadows  to  substance,  worldly  happi-  ally  considered  not.  "  What  will  ye 
ness.  "  What  shadows  we  are  and  do  in  the  end  thereof?"  (Jer.  v.  31), 
what   shadows   we   pursue  "    {Burke).  "  She  remembereth  not  her  last  end  ; 

2.  They  avoid  not  danger  when  Ibefore  therefore  she  came  down  wonderfully 
them.  3.  Admit  facts,  yet  live  as  if  (in  a  startling,  singular  way)"  (Lam.  i.  9). 
they  were  not  facts.     II.  God's  provi-  ,         ,   ,  ,          ,       , 

Sion    to    make    men    wise.        Life    the  « Heaj^en  gives  the  needful,  but  neglected 

school  of  God,  who  provides  teachers  whIt  day,  what  hour,  but  knocks  at 

and  gives  lessons.     1.  In  tender  appeal.  human  hearts, 

2.  In  wonderful  events.     In  patience,  to  wake  the  soul  to  sense  of  future 

perseverance     and     affection,     "  who  scenes." 

teaches  like  him  ?" 

389 


CHAP,  xxxir.  IIOMILETIO  COMMENTARY :  DEUTERONOMY. 


God  A  Rock  of  Confidence. —  Verse  31. 

The  gods  of  the  heathen  not  wise,  powerful  and  gracious,  like  Jehovah. 
Enemies  and  friends  can  prove  that  He  alone  is  worthy  of  confidence. 

I.  Men  chose  a  rock  in  whom  to  have  confidence.  Wealth,  the  world  and 
our  fellow-creatures.  Friends  lack  sympathy,  prove  unfaithful  and  pass  away, 
confidences  vain  and  false,  abound  and  disappoint.  Broken  reeds  which  fail, 
pierce  and  wound  the  hand  that  leans  upon  them  (Is.  xxxvi.  6). 

II.  God  alone  is  worthy  of  confidence.  A  rock  the  most  abiding  and  un- 
changing object  in  nature.  God  the  same  yesterday,  to-day  and  for  ever. 
None  like  him  proved,  1.  By  testimony  of  friends.  Who  enjoy  shelter,  com- 
fort and  rest.  "  Who  in  the  heaven  can  be  compared  unto  the  Lord  ?"  "  Not 
any  rock  like  our  God  "  (1  Sam,  ii,  2).  2,  By  the  testimony  of  enemies. 
"  Our  enemies  themselves  being  judges,"  Compelled  by  dear  experience  to 
acknowledge  God's  power  and  supremacy,  Egyptians  (Ex,  xiv,  25),  Balak  and 
Balaam  (Num,  xxiii.),  Philistines  (1  Sam,  iv.  8).  "  0,  Galilean,  thou  hast 
conquered  !  "  was  the  forced  confession  of  the  Emperor. 

III.  God  as  a  rock   of   confidence   should    be   recommended  to   others 

Accessible  to  all  ;  no  steep  rugged  height  to  climb  to  reach  it — a  fit  shelter 
from  the  wind  and  covert  from  the  tempest  (Is.  xxxii.  2).  Millions  have 
sheltered  and  yet  room.  Blessedness  beyond  description  to  those  who  flee  and 
find.  "Blessed  be  my  rock;  and  let  the  God  of  my  salvation  be  exalted" 
(Ps.  xviii.  xxxi.,  46  ;  Is,  xvii.  10, 

Demoralization  of  Men. —  Verses  32,  33. 

I.  In  falling  short  of  the  end  of  Existence.  Israel  well-pleasing  to  God  at 
first,  a  noble  vine  became  a  degenerate  plant  (Isa.  v,  2-7  ;  Jer.  ii,  21),  Like 
the  vine  of  Sodom  emblems  of  utter  depravity  (Isa.  i.  10  ;  Jer,  xxiii,  14).  Not 
merely  frail,  but  morally  corrupted,  degraded  ;  unprofitable  and  unable  to 
answer  the  end  of  existence  ;  not  living  "  to  the  praise  of  his  glory,"  but  for 
selfish,  useless  ends.  Sin  is  degradation  of  character,  perversion  of  life's  purpose. 
Other  creatures  fulfil  their  mission.  All  God's  works  praise  him.  But  all  men 
"  have  sinned  "  (Jew  and  Gentile,  best  and  worst)  and  come  short  of  (failed  to 
attain  to,  disqualified  for)  the  glory  of  God  (Bom.  i,  23), 

II,  In  becoming  pernicious  in  life.  These  terms  most  expressive,  indicative 
of  principles  and  practices  most  abominable,  1,  Offensive  in  character. 
"  Grapes  of  gall ;  "  worse  than  wild  grapes,  bitter  and  vexatious  to  God  and  man. 
2,  Mischievous  in  conduct.  "  Poison  of  dragons,"  secreted  malice,  ready  to 
dart  forth  upon  others,  "  They  have  sharpened  their  tongues  like  a  serpent 
(to  sting)  ;  adder's  poison  (most  destructive)  is  under  their  lips  "  (Ps.  cxl,  3  ; 
cf.  Ps.  lyiii.  4  ;  Bom,  iii,  13,  3.  Fatal  in  injlueuce.  As2)s  a  species  of  snake 
whose  bite  is  immediately  fatal.  "  Nothing  could  be  imagined  worse  or  more  to 
be  abhorred  than  that  nation  "  (Calvin),  But  this  wickedness  ripens  for  judg- 
ment. The  thought  of  Sodom's  destruction  is  suggested.  Those  who  imitate 
Sodom  bring  _  forth  _  the  worst  fruits  of  impiety,  and  will  perish  like  Sodom. 
When  great  cities  sink  and  great  nations  morally  degenerate,  they  are  doomed 
to  juflgments,  righteous  and  complete  overthrow.  "  Turning  the  cities  of  Sodom 
and  Gomorrha  into  asiies  condemned  them  with  an  overthrow,  making  them  an 
ensam]ilc  (not  an  exception  to  the  regular  laud  of  the  Divine  Government)  unto 
those  that  after  should  live  ungodly,"  (2  Pet.  ii.  6.) 

390 


HOMILETIO  COMMENTARY :  DEUTERONOMY.  chap,  xxxil. 


God's  Supremacy  in  the  World. —  Verses  34-43. 

God  is  represented  as  killing  and  making  alive  (ver.  39) ;  as  judging  men  and 
punishing  gods ;  as  swearing  to  heaven  and  calling  upon  nations  to  rejoice  in 
His  supremacy. 

I.  Supremacy  asserted  in  the  Physical  World.  God  is  not  quiescent  but 
active  in  the  world,  "doing  marvellous  things  without  number."  1.  In  appointing 
agents  to  maintaiti  it.  All  creatures  under  His  command,  mightiest  and 
meanest  ;  gods  and  men  ;  the  "  glittering  sword  "  and  "  arrows  drunk  with 
blood  ; "  life  and  death.  He  arranges  and  directs  all  agencies  to  work  in  the 
circumstances,  bodies  and  souls  of  men  ;  in  the  departments  of  creation  and  the 
history  of  nations.  2.  Infixing  times  to  display  it.  Days  of  calamity  and  of 
joy.  In  "the  wheel  of  nature"  (J as.  iii.  6),  in  the  revolutions  of  time,  "to 
every  thing  there  is  a  season."  The  world  not  ruled  by  chance,  fate,  or  accident. 
Events  most  casual  under  control.  Every  work  its  part,  and  "  a  time  to  every 
purpose  under  heaven."  "  He  chaugeth  the  times  and  the  seasons."  "  God 
hath  determined  the  times  appointed  "  (Acts  xvii.  26). 

II.  Supremacy  vindicated  in  the  Moral  World.  In  the  physical  world  law 
abstract  principles  set  up  in  opposition :  in  the  moral,  reason,  heathen  gods, 
"humanity,"  and  the  heavenly  bodies.  "  The  heavens  do  rule  " — 1.  In  the 
experience  of  men.  Nebuchadnezzar's  royal  testimony,  Belshazzar's  judgment, 
and  Napoleon's  downfall.  Man  is  subject  to  law  as  well  as  creation.  "  In  whose 
hand  is  the  soul  (life)  of  every  living  thing,  and  the  breath  of  all  mankind 
(flesh  of  man),"  Job.  xii.  10.  2.  In  the  customs  of  society.  Social  and  religious — 
society  is  barbarous  or  civilised,  progressive  or  stationary,  degraded  or  elevated, 
as  it  recognises  and  depends  upon  God.  3.  In  the  history  of  nations.  God 
the  Supreme  Ruler  and  Proprietor.  Nations  increase  as  Rome,  Israel,  England, 
and  America  ;  or  decay  as  Israel  for  its  idolatry,  Rome  for  its  luxury,  Spain  for 
its  persecutions — according  to  His  purpose.  The  rise,  growth,  and  ruin  of 
nations  with  Him.  "  He  increaseth  the  nations  and  destroyeth  them  :  He 
enlargeth  the  nations  and  straiteueth  them  again  "  (Job  xii.  23). 

'III.  Supremacy  in  its  influence  in  the  world.  Two  effects  chiefly.  1.  A  source 
of  joy  to  God's  people.  "  Rejuice,  0  ye  nations,  with  His  people"  (ver.  43). 
His  rule  is  not  lawless  authority,  tyrannical  and  evil,  but  just  and  benevolent. 
Hence  "  the  Lord  reigneth  ;  let  the  earth  rejoice  ;  let  the  multitude  of  isles  be 
glad  thereof."  2.  A  source  of  terror  to  his  enemies.  "  Render  vengeance  to  his 
enemies"  (ver.  43).  When  He  "wounds"  by  loss  (ver.  39) ;  strikes  according 
to  the  manner  in  which  He  swears  (ver.  40) ;  and  becomes  the  archer  and  the 
arrow,  who  can  resist?  "Say  to  the  righteous — it  shall  be  well  with  him. 
Woe  unto  the  wicked,  etc."  (Is.  iii.  10,  11). 

Vengeance  in  Store. —  Verses  34-38. 

"  This "  (ver.  34)  not  only  includes  the  sins  of  the  nation,  but  also  the 
judgment  of  God.  The  apostacy  of  Israel,  as  well  as  the  consequent  punishment, 
is  laid  up  with  God — sealed  up  in  His  treasuries  ;  therefore  they  have  not  yet 
actually  occurred — an  evident  proof  that  we  have  prophecy  before  us,  and  not 
the  description  of  an  apostacy  that  had  already  taken  place,  and  of  punishment 
inflicted  in  consequence  (Keil). 

391 


CHAP.  XXXII.  EOMILETIC  COMMENTARY :  DEUTERONOMY. 


I/In  store,  as  a  natural  consequence  of  a  sinful  course.  Natural  for  sin 
to  produce  results — results  destroyed,  checked,  or  treasured  up.  Sins  stored  up 
in  liuman  conscience  (Ps.  li.  3)  God's  providence,  and  at  day  of  judgment, 
(Rom.  ii.  5).  None  lost  or  left  unpunished — all  repaid.  "  Dost  thou  not  watch 
over  my  sin  (to  visit  it)  ?  My  transgression  is  sealed  up  in  a  bag  (as  evidence 
preserved  against  me) ;  and  thou  sewest  up  mine  iniquity  (to  keep  it  carefully 
and  punish  it  justly),"  Job.  xiv.  16.  "  The  iniquity  of  Ephraim  is  hound  up ; 
his  sin  is  hid."  (Hos.  xiii.  12). 

II.  In  store,  to  be  revealed  in  due  time.  Justice  pledged  to  avenge  broken 
law  upon  disobedient.  Time  and  manner  may  be  sealed  up.  Long  suffering 
must  not  be  taken  for  forgetfulness.  "  Recompense  in  due  time."  Retribution. 
1.  Terrible.  "  Kill,"  and  none  can  make  alive.  2.  Near.  "  At  hand." 
Instruments  of  judgment,  like  weapons  of  war,  are  "  taken  in  hand."  3.  Sivift. 
"^  The  things  make  haste."  Judgment  lingereth  not  (2  Pet.  ii.  3).  4.  Certain. 
"  Shall  come."     "  I  will  render  vengeance."     As  surely  as  I  live  for  ever. 

III.  The  revelation  of  stored  up  vengeance  will  be  just  and  wise.  "  True 
and  righteous  are  His  judgments."  Restrained  and  educational ;  yet  sufficient. 
1.  To  convince  God's  jjeo^jle  of  their  folhj.  In  forsaking  Him  for  idols  which  are 
vain  and  impotent — in  relying  upon  earthly  props  which  are  destroyed — in 
showing  Himself  to  be  the  arbiter  of  life  and  death.  2.  To  warn  the  wicked 
of  ^  their  sin.  "  Reward  them  that  hate  me."  No  power  can  avert  or  escape 
His  anger.  They  may  think  themselves  to  be  immovably  fixed,  but  "  their  foot 
shall  slide."  They  shall  totter  and  fall.  Refuge,  strength,  and  hope  shall  fail 
them.  In  God  only  can  these  be  found.  "  The  Eternal  God  is  thy  refuge." 
Flee  to  Him. 

HOMILETIC  HINTS  AND   SUGGESTIONS. 

Ver.  31.     God  a  rock.  _  A  contrast  but  rather  give  place  unto  (the)  wrath 

between  God  and  idols — in  existence,  (let  it  spend  itself  and  have  free  space  ; 

attributes,  and  conduct.  or  give  place,  by  stepping   aside   as 

a  man   attacked  by  a  wild  beast)  ; 

Ver.  35.      Sliding  feet.      Risks  of  vengeance    is    mine    (Rom.   xii.    19). 

carnal  security.    1.  Men  fix  themselves  2.  God  has  power  to  punish.     "  I  will 

firmly,  feel  secure,  and  think  nothing  repay,  saith  the  Lord."     Put  oft"  in- 

can  shake  tliem.    2.  This  is  tremendous  dulgence,  make  room  for  the  judgment 

risk.   Contempt  for  misfortune  of  others  of  God,  who  will  execute  in  due  time, 

firstsignof  insecurity  (Job  xii.  5).     Sin  „.         .  ,. 

overbalances,    providence    shakes   the  a  full  hot  horse  ;  bdiTanow'rhis  way, 

leet,  and  the  tall  begins.     3.  Results  Self-mettle  tires  him."— ^Aatopmm 
most   sad.      Imagine  a  slip   into  the 

abyss  from  alpine  heights  !     "  To  slide  Ver.   36.      The  Lord  shall  judge. 

and  fall  is  in  a  thousand  places  certain  Judicial  acts  of    God.      1.    As  judge 

destruction  ;     and     no     threatenings  for  His  people  in  mercy.     2.  As  judge 

against   the   workers   of  iniquity   are  against  or  upon  them  to  correct.     3. 

more  terrible  than  that  they  shall  be  As  judge  of  all  men  in  righteousness, 
set  in  slippery  places,  that  their  feet 

shall  slide  in  due  time "  (Dr.  Thorn.  Vers.  34,  35,    Iniquity  reserved  for 

Ld.   and  Bk.).      4.    God    alone    can  future  punishment.     1,  Treasured  tip. 

prevent  sliding.     "  Hold  thou  me  up,"  Noticed,  not  forgotten,  never  forgiven 

etc.  {cf  Ps.  xxxviii.  17  ;  xciv.  18).  without    repentance.       2.    Treasured 

up  to  he  2}unished.      "  Evil  2^ursueth 

Vers.  35-36.     \.  A  warning  against  sinners."      An   order   of   sequence   in 

self  revenge.     "  Avenge  not  yourselves,  moral  as  physical  law.      Punishment 

0\j  ^ 


HOMILETIC  COMMENTARY :  DEUTERONOMY.  chap,  xxxii. 


fixed,  certain  and  near.      "Avenging  againstthe  justice  of  God.    The  design 

deities  are  shod  with  wool,"  but  never  of  mercy  to  awaken  a  sense  of  ingrati- 

pause  nor  mitigate   their  judgments,  tude  and  rebellion.    "  Experience  is  the 

3.  Be  ivise  and  escape.     Fatally  unwise  best   master."      "Experience   teaches 

to  delay  repentance  and  return  to  God  !  fools  ;  and  he  is  a  fool,  indeed,  that 

TA  r       .  .^^^ .  ^  i      •  does  not  profit  by  it." 

Defer  not  till  to-morrow  to  be  wise,  '■ 

To-morrow's  sun  to  thee  may  never  rise.  y^j.^    39^        Learn — 1.      God's     Self- 

„       „.  „^      T  .      A  ^-  .-  existence.    "I  am  He."    2.  God's  sole 

Vers  36-38.     Learn— 1.  Afflictions  ^ule.     "No  God  with  me."     3.   God 

of  Gods  people.      Their  power  gone,  ^g  ^^-^-^^^^  of  life  and  death.     "  I  kill 

reduced   to   shame   and  helplessness.  ^^^    j  ^^^^^    ^live,"    etc.     4.   God's 

Gods  whom  they  worshipped  and  sup-  absolute  power.      "Neither  is  there 
ported  despised  and  unable  to  defend  ^i^^^  ^^^  deliver  out  of  my  hand." 

them.     2.   2he  pity  of  God  for  His 

afflicted  people.      Judge,   i.e.,    plead         Vers.  40-42.     A  terrible   God.  _  1. 

their  cause,  protect  and  deliver  them.  Threatening  vengeance.     2.  Ratifying 

Bepent  of  evils  brought  against  them,  sentence  with  an  oath.     3.  Preparing 

and  deal  in  mercy,  not  in  judgment,  to  execute.      4.  No  resistance  when 

with  them.     3.  Lessons  to  be  learned  vengeance  comes !      "  The  Lord  will 

from   this  expterience.      The   folly   of  take   vengeance    on    His    adversaries, 

forsaking  God.    The  impotence  of  idols,  and    He    reserveth    wrath    for    His 

The  insecurity  of  any   hiding  place  enemies. 

The  Last  Discourse. —  Verses  44-47. 

These  are  the  last  words,  the  repetition  of  the  law  of  Moses,  the  ultimatum 
to  the  people. 

I.  The  subject  of  the  discourse.  "  All  the  words  of  this  law."  Words  of 
warning,  promise  and  command.  The  laiv  with  its  claims  and  authority. 
Religion  represented  by  law.  1.  Its  fulness.  "^//the  words "  needed. 
Nothing  kept  back.  Testimony  clear  and  sufficient,  enough  to  satisfy  intellect 
and  heart,  to  guide  and  bless.  2.  Its  importance.  "  Not  a  vain  thing,"  an 
empty,  worthless  profession  ;  a  mere  shadow  of  the  good  and  true,  but  the 
highest  and  only  good.  The  "  one  thing  needful."  3.  Its  necessitij.  "  Your 
life."  Not  a  philosophy,  a  mere  system  of  morality,  but  a  power  of  spiritual 
life.  "  The  law  of  the  spirit  of  life  in  Christ  Jesus."  "  Christianity_  is  not  a 
theory  or  a  speculation,  but  a  life  ;  not  a  philosophy  of  life,  but  a  life  and  a 
living  process." — {Coleridge).  It  is  the  highest  life  possible  to  men,  an 
impartation  of  power  by  which  eternal  life  may  be  finally  attained. 

II.  The  attention  which  the  discourse  requires.  Attention  and  interest 
should  be  according  to  the  importance  of  a  thing.  1.  A  fixed  purpose  of  mind. 
"Set  your  hearts/'  Heart  and  mind  must  be  centered  on  it.  Constant 
thought  and  application,  a  firm  and  earnest  resolve.  Through  decision,  not 
passing  feelings  and  vacillating  purpose.  "  His  heart  is  fixed,  trusting  in  the 
Lord''  (Ps.  cxii.  7).  2.  A  due  performance  in  life.  "  Observe  to  do."  Hear 
and  practice.  Business  men  say  life  means  energy  and  work.  Idleness  and 
sloth  are  marks  of  death.  Christ  quickens,  constrains  and  becomes  the  principle 
of  action  and  obedience.  When  Christ  lives  within  us,  obedience  is  prompt  and 
loyal.     "  Keep  My  commandments  and  live." 

III.  The  blessings  of  thus  heeding  this  discourse.  If  religion  is  the  essence 
of  wisdom  possession  must  be  advantageous.  1.  It  gives  enjoyment  of  life. 
"  Your  life  "  in  its  joy,  happiness  and  usefulness.  Life— miserable  existence 
without  God.     Noble  and  glorious  the  life  of  him  who  loves  God  and  feels  that 

393 


CHAP,  xxxii;         nOMILETIC  COMMENTARY :  DEUTERONOMY. 

God  loves  him.  2.  It  prolongs  life.  "Prolong  your  days."  If  this  promise 
does  not  really  belong  to  us,  yet  religion  tends  to  length  of  life,  in  preserving 
from  sins  which  shorten  it,  in  promoting  health,  cheerfulness  and  activity. 
"  Tlie  fear^  of  the  Lord  prolongeth  days,  but  the  years  of  the  wicked  shall  be 
shortened."  3.  It  prepares  for  eternal  life.  Heaven  not  only  eternal  existence 
but  eternal  enjoyment.  True  religion  an  earnest  [and  foretaste  of  it.  More 
than  dry  formalism,  cold  assent,  barren  orthodoxy.  It  is  essentially  "  the 
fountain  of  life,"  "  the  kingdom  of  God  within." 

The  Supreme  Importance  of  Obedience  to  God's  Commands. —  Verses  46-47. 

I.  Earnest  purpose  is  essential  to  personal  obedience  to  God's  law-  "  Set 
your  hearts,"  etc.  Without  a  purpose  no  strength  in  the  will,  no  direction  in 
effort.  Power  and  activity  valueless  without  a  clear  aim.  To  fix  our  hearts  on 
one  great  end,  to  make  thought  and  duty  define  position  and  relation  to  this 
centre  principle  are  chief  means  of  improvement,  advance  and  obedience  in 
life.  "  My  heart,  0  God,  is  fixed  (prepared,  set  up)  my  heart  is  fixed " 
(Ps.  Ivii.  7). 

II.  Obedience  to  God's  law  will  secure  happiness  and  prosperity.      "  It  is 

not  a  vain  thing  for  you,"  The  life  of  individuals,  the  security  and  elevation  of 
the  nation.  Obedience  better  than  gigantic  schemes  of  trade,  and  colonization 
than  enlargement  of  frontier  and  increase  of  armies.  "  If  thou  wilt  hearken 
diligently  unto  the  voice  of  the  Lord  thy  God,  to  observe  and  to  do  all  His 
commandments,  which  I  command  thee  this  day,  that  the  Lord  thy  God  will 
set  thee  on  high  above  all  the  nations  of  the  earth." 

III.  It  is  our  duty  to  render  obedience  ourselves  and  to  teach  our  children. 
"Ye  shall  command  your  children."  Instruct  by  precept  and  personal  example. 
Affection  and  divine  law  should  urge  to  this.  This  will  secure  their  interests 
here  and  welfare  hereafter.  Not  mere  talk,  teaching  to  read,  but  practical 
training  required  in  present  day.  "  Train  up  (instruct,  dedicate)  a  child  in 
the  way  he  should  go  "  (Prov.  xxii.  6). 

The  Last  Days  of  Moses. 

I.  The  last  days  of  Moses  were  marked  by  sublime  self-forgetfulness,  and 
deep  solicitude  for  the  well-being  of  the  people.  When  informed  that  the  time 
of  his  departure  was  at  hand,  he  exhibits  no  concern  for  himself,  utters  no  regret 
because  of  his  great  privation,  or  anxiety  as  to  future  destiny.  Sublimely  he 
rises  above  personal  and  selfish  considerations,  and  applies  mind  and  heart  in  a 
last  effort  to  promote  good  of  the  people.  Asks  Jehovah  to  appoint  a  successor 
in  his  great  oflice  (Num.  xxvii.  15-22) ;  solemnly  recapitulates  the  law  to 
the  people  (Deut.  xxxi.  7,  8,  23) ;  pours  forth  this  lofty  and  solemn  song 
(vers.  1-43)  ;  and  blesses  the  several  tribes  (chap,  xxxiii.). 

II.  The  last  days  of  Moses  were  shadowed  and  saddened  by  sin.  Why  die 
at  this  time  ?  Why  not  permitted  to  complete  his  work  by  leading  the  people 
into  the  promised  land  ?  Not  because  physical  strength  exhausted  or  body 
worn  out  or  diseased  (chap,  xxxiv.  7).  Because  he  sinned  against  God  (ver.  31, 
cf.  Num.  XX.  2-13).     Sin  imparted  mournful  interest  to  last  days  of  Moses. 

III.  The  last  days  of  Moses  were  relieved  and  cheered  by  the  mercy  of  God. 
God's   kindness   exhibited   in  tliree  things.      1.    In  the  aspect  in  which   He 
represents  his  death  to  him.     "  Die    .    .    .    and  be  gathered  unto  thy  people." 
394 


HOMILETIO  COMMENTARY :  DEUTERONOMY. 


CHAP.  XXXII. 


(1.)  Death  is  not  the  end  of  our  life.  "  Gathered,"  etc.,  not  a  poetical  phrase 
for  death  ;  often  used  in  addition  to  the  record  of  death  as  a  fact  {cf.  Gen.  xxv. 
8,  17  ;  XXXV.  29 ;  xlix.  33  ;  Num.  xx.  26).  Nor  does  the  expression  relate  to 
burial.  In  this  sense  not  true  of  Moses,  Aaron,  or  Abraham  {cf.  Gen.  xv.  15  ; 
1  Kings  ii.  10  ;  xi.  43).  "  The  only  assignable  sense  "  says  Alford,  "  is  that  of 
reference  to  a  state  of  further  personal  existence  beyond  death."  (2.)  To  the 
people  of  God  death  is  the  way  to  congenial  social  life.  Moses  about  to  pass 
neither  into  isolation  nor  uncongenial  society  of  strangers,  but  to  His  own 
people — persons  of  kindred  sympathies,  purposes,  and  interests.  2.  In  reminding 
him  of  the  death  of  Aaron.  Moses  witnessed  the  close  of  Aaron's  course  on 
Mount  Hor.  Recollection  of  that  scene  would  tend  to  make  his  own  death  less 
formidable  and  more  familiar.  Aaron  passed  away  peacefully  ;  why  should 
Moses  dread  the  some  journey  ?  3.  In  permitting  him  to  see  the  promised  land 
(ver.  52).  Surely  this  sight,  "  one  of  the  fairest  and  widest  prospects  in  all  the 
eastern  lands,"  must  have  been  a  source  of  consolation  and  joy  to  the  departing 
spirit  of  the  man  of  God.  Conclusion.  1.  See  the  beauty  and  nobility  of  over- 
looking self  in  doing  good  to  others  ;  and  imitate  it.  2.  See  how  one  sin  may 
cause  grief  and  loss  to  a  good  man ;  and  abstain  from  every  form  of  evil. 
3.  See  how  in  God's  dealings  with  men  mercy  is  mingled  with  judgment,  and 
thankfully  trust  Him.  4.  Our  last  days  will  come  ;  by  the  grace  of  God  let 
us  endeavour  so  to  live,  that  they  be  like  those  of  Moses — godly,  useful,  and 
inspiring  in  their  prospects. —  William  Jones. 


HOMILETIQ  HINTS  AND  SUGGESTIONS. 


Vers.  46, 47.  True  Ueligion.  1.  Not 
empty  profession.  2.  A  life  conformed 
to  God's  will.  3.  Real  enjoyment. 
"Religion  is  the  dominion  of  the  soul. 
It  is  the  hope  of  life,  the  anchor  of 
safety,  the  deliverance  from  evil " 
{Napoleon  I.)  Duty  and  its  Enforce- 
ment. 1.  "What  the  duties  ?  Personal 
religion  and  instruction  of  posterity. 
2.  What  are  the  arguments  to  enforce 
it  ?  a.  Importance  of  the  thing.  "  Your 
life."     h.  Advantage  of  it,  &c. 

The  path  of  duty  is  the  way  to  glory. 

— Tennyson. 

Vers.  49,  50.  Moses  on  Mount  Neho, 
or  a  Minister  s  death  scene.  This  is 
the  record  of  a  striking  death  scene. 
It  presents  to  us — I.  The  common 
destiny  of  our  race,  "  Gathered  unto 
thy  people."  This  phrase  denotes  the 
twofold  change  which  death  effects  in 
our  condition.  1.  The  corporal ;  2. 
The  spiritual.  II.  The  rigorousness  of 
moral  rule.  The  reason  why  Moses 
was  required  to  die  now,  was  because 
he  had  committed  a  sin  at  Meribah. 
III.  The  agency  of  God  in  man's  dis- 


solution. Moses  died  from  the  deter- 
mination of  the  Divine  mind.  All 
existence  depends  upon  God's  will. 
IV.  The  termination  of  life  in  the 
midst  of  labour.  V.  The  promptitude 
of  Providence  in  supplying  the  place  of 
the  dead.  This  fact  is — 1.  Encouraging 
to  our  faith ;  2.  Humbling  to  our 
pride.  VI.  The  tears  of  a  congrega- 
tion over  the  grave  of  their  minister. 
Well  might  they  mourn  {cf  chap,  xxxiv. 
8,  9). — Adapted  from  Dr.  llwmas. 

Ver.  51.  Trespassed.  1.  In  strange 
unbelief  2.  In  unrestrained  passion. 
3.  In  open  rebellion.  4.  In  publicly 
dishonouring  God.  Learn  the  jealousy 
of  God  ;  the  possibility  of  failure  in 
qualities  in  which  we  excel.  Never 
think  you  are  secure ;  guard  temper. 
Though  God  pardons  sin,  yet  will  He 
mark  His  hatred  even  in  His  servants. 
A  small  sin  may  be  followed  by  great 
punishment. 

Must  I  then  forward  only  look  for  death  ? 

Backward  I  turn  mine  eye  and  find  him 

there,  —  Young. 

395 


CHAP.  XXXII. 


EOMILETIC  COMMENTARY :  DEUTERONOMY. 


ILLUSTRATIONS  TO  CHAPTER  XXXII. 


Ver.  2.  Deiv  and  rain.  It  is  the 
trausformation  of  death  unto  life,  and 
the  raising  of  that  which  lives  into 
higher  and  fairer  form  which  is  the  end 
in  view.  The  morning  sun  and  the 
morning  rain-cloud  may  seem  wide 
apart  in  their  purpose,  may  appear  at 
times  to  obstruct  each  other,  but  they 
have  one  great  aim.  The  sun  and  the 
rain  come  to  the  dying  seed,  and  both 
together  draw  it  from  darkness  to  light 
and  build  it  up  into  the  blade,  the  ear, 
and  the  full  corn  in  the  ear,  that  God's 
world  may  live  aud  praise  His  name. 
Both  are  rich  in  times  of  refreshment ; 
the  sun  after  the  dark  night,  the  rain 
after  the  parched  day  ;  and  after  both, 
the  flower  raises  its  head,  and  the  birds 
sing,  and  men  are  glad. — J.  Ker. 

Ver.  7.     Bays  of  old. 

"  The  past  lives  o'er  again 
In  its  effects,  and  to  the  guilty  spirit 
The  ever-frowning  present  is  its  image." 

S.  T.  Coleridge. 

Ver.  10.  Ax>pleofhiseye.  Tender 
guardianship.  This  organ  more  watched 
than  any  other.  "  Does  it  not  appear 
to  thee,"  says  Socrates  to  Xenophon, 
"  to  be  a  work  of  providence  that, 
considering  the  weaknesss  of  the  eye. 
He  has  protected  it  with  eyelids,  as 
with  doors  which,  whenever  there  is 
occasion  to  use  it,  are  opened,  and  are 
again  closed  on  sleep  ?  And  that  it 
may  not  receive  injury  from  the  winds, 
He  has  planted  on  it  eyelashes  like  a 
strainer ;  and  over  the  eyes  has  disposed 
the  eyebrows,  like  a  penthouse,  so  that 
the  sweat  from  the  head  may  do  no 
mischief." 

Ver.  15.  Fat.  The  great  bulk  of 
mankind  resemble  the  swine,  which  in 
harvest  gather  and  fatten  uj^on  the 
acorns  beneath  the  oak,  but  show  to 
the  tree  which  bore  them  no  other 
thanks  than  rubbing  off  its  bark,  and 
tearing  up  the  sod  around  it. — Scriver. 

Vers.  23-26.  Mischiefs.   Every  action 
becomes    more    certainly   an    eternal 
396 


mother  than  it  is  an  eternal  daughter. 
Richter.  Vice  ever  carries  with  it 
the  germ  of  its  own  ruin,  and  a  retri- 
bution which  is  all  the  more  inevitable 
from  being  often  slow,  awaits  every 
violation  of  moral  law. — Farrai'. 

Ver.  29.  Wise.  If  you  ask  me  which 
is  the  real  hereditary  sin  of  human 
nature,  do  you  imagine  I  shall  answer — 
pride  or  luxury,  or  ambition,  or  egotism? 
No  ;  I  shall  say — indolence.  He  who 
conquers  indolence  will  conquer  almost 
everything. — Lavater. 

Vers.  34-35.  In  store.  Anne  of 
Austria,  Queen  of  France,  once  said 
to  Cardinal  Eichelieu,  her  implacable 
enemy — "  My  Lord  Cardinal, .  there  is 
one  fact  which  you  seem  entirely  to 
have  forgotten  ;  God  is  a  sure  pay- 
master. He  may  not  pay  at  the  end 
of  every  week,  or  month,  or  year  ;  but 
I  charge  you,  remember  that  He  pays 
in  the  end." 

Ver.  39.     I  kill. 

Make  then,  while  yet  ye  may,  your  God 
your  friend. 

Vers.  46,  47.  Your  life.  Faraday's 
"religion  was  a  living  root.  His  standard 
of  duty  was  supernatural.  It  was  not 
founded  on  any  intuitive  ideas  of  right 
and  wrong,  nor  was  it  fashioned  upon 
any  outward  expediences  of  time  and 
place  ;  but  it  was  formed  entirely  on 
what  he  held  to  be  the  revelation  of 
the  will  of  God  in  the  written  word  ; 
and  throughout  all  his  life  his  faith  led 
him  to  act  up  to  the  very  letter  of  it." 
— Memoir  by  Dr.  Bruce  Jones. 

Ver.  46.  Children.  John  Eliot,  on 
the  dayof  his  death,  was  found  teaching 
an  Indian  child  the  alphabet  as  he  lay 
on  his  bed  ;  and  when  one  tried  to 
persuade  him  to  rest,  he  said — "  I 
cannot  preach  now,  but  I  have  prayed 
God  to  keep  me  useful,  and  He  has  left 
me  strength  to  teach  a  child." 

Ver.  50.  Die.  Life's  evening,  we  may 
rest  assured,   will  take  its  character 


HOMILETIO  COMMENTARY :  DEUTERONOMY. 


CHAP.  XXXII. 


from  the  day  which  has  preceded  it  ; 
and  if  we  would  close  our  career  in  the 
comfort  of  religious  hope,  we  must 
prepare  for  it  by  early  and  continuous 
religious  habit. — Shuttleworth. 

Ver.  52.  Not  go.  The  death  of 
Moses,  though  it  was  to  him  an  entrance 
into  glory,  was  also  a  chastisement  of 
his  infidelity.  How  many  noble  proofs 
had  he  given  of  his  courage  and  strength 
of  faith  !  How  many  gracious  services 
had  he  done  for  his  Master?  Yet, 
for  one  act  of  disobedience,  he  must 
be  gathered  to  his  fathers.  All  our 
obedience  cannot  bear  out  one  sin 
against  God,  How  vainly  shall  we 
hope  to  make  amends  to  God  for 
our  former  trespasses,  by  our  better 
behaviour,  when  Moses  hath  this  one 
sin  laid  in  his  dish,  after  so  many  and 


worthy  testimonies  of  his  fidelity ! 
When  we  have  forgotten  our  sins,  God 
remembers  them ;  and  although  not  in 
anger,  yet  He  calls  for  our  arrearages. 
(Bp.  Hall.)  See  the  land.  It  is  the 
horizon  that  gives  dignity  to  the  fore- 
ground ;  a  picture  without  sky  has  no 
glory.  This  present,  unless  we  see 
gleaming  beyond  it  the  eternal  calm 
of  the  heavens  above  the  tossing  tree- 
tops  with  withering  leaves,  and  the 
smoky  chimnies,  is  a  poor  thing  for 
our  eyes  to  gaze  at,  or  our  hearts  to 
love,  or  our  hands  to  toil  on.  But 
when  we  see  that  all  paths  lead  to 
heaven,  and  that  our  eternity  is 
affected  by  our  acts  in  time,  then  it 
is  blessed  to  gaze  ;  it  is  possible  to  love 
the  earthly  shadows  of  the  uncreated 
beauty — it  is  worth  while  to  work. — 
Maclaren. 


CHAPTER  XXXHI. 


Critical  Notes. — Moses  now  performs  the  last  great  act  of  life  and  blesses  the  tribes  of 
Israel.  "  The  blessing  opens  with  a  solemn  conclusion  of  the  covenant  and  giving  of  the  law  at 
Sinai,  by  which  the  Lord  became  King  of  Israel,  to  indicate  at  the  outset  the  source  from  which 
all  blessings  must  flow  to  Israel  (vers.  2-5).  Then  follow  the  separate  blessings  upon  the 
different  tribes"  (vers.  6-25). — {Keil).  Compare  these  blessings  with  those  of  Jacob 
(Gen.  xxvii.  40-49  ;  i.  27).     Nothing  special  in  the  order. 

1-5.  Introduction.  Man  of  God  [of.  Josh.  xiv.  6  ;  1  Sam.  ix.  6  ;  Ps.  -^c— [Heading).  Ver.  2 
describes  the  vast  area  over  which  God's  glory  shone  in  giving  of  law,  from  Sinai,  Seir  and 
Paran— in  thunder,  fire  and  heavenly  retinue.  Saints,  lit.,  from  myriads  of  holiness,  i.e.,  holy 
angels  (Zech.  xiv.  5).  People,  lit.,  peoples,  i.e.,  the  Gentiles  or  the  twelve  tribes.  Saints,  God's 
people  just  spoken  of  or  holy  ones  (ver.  2).  Thy  hand,  change  from  third  to  second  person,  and 
vice  versa,  common  in  Hebrew  poetry  (c/.  Ps.  xlix.  19).  Hand,  His  power.  He,  (ver,  5)  God,  not 
Moses  (Jesh.  cf.  xxxii.  15). 

6.  Reuben's  blessing.  The  rights  of  Reuben  withheld  in  Jacob's  blessing  (Gen.  xlix.  3)  ; 
Moses  prays  for  continuance  and  prosperity.  Simeon  is  passed  over,  scattered  abroad  he  lost 
individuality  as  a  tribe,  yet  lived  in  the  midst  of  the  tiibe  of  Judali  and  shared  its  general 
blessings.  Few,  lit.,  a  number,  easily  counted,  a  negative  implied  from  preceding  clause,  "  let 
not  his  men  be  few,"  i.e.,  let  them  be  vadiay.—  [Gesenius). 

7.  Judah's  blessing.  Royal  tribe,  from  whom  sceptre  must  not  depart  (Gen.  xlix.  10).  Judah 
was  to  lead  in  war,  be  brought  back  in  safety  and  triumph.     Sufficient  to  preserve  independence. 

8-11.  Blessings  of  levi.  Addressed  as  petition.  Thum.  and  Urim.  i.e.,  "  thy  Right  and  Thy 
Light,"  cf.,  Ex.  xxviii.  30).  Holy  One.  Levi  as  head  of  tribe.  Prove,  two  events  mentioned, 
one  at  beginning,  the  other  at  end  of  forty  years  wandering,  represent  the  series  of  trials  to 
prove  the  faith  of  this  chosen  tribe.  Mas.  (Ex.  xvii.  1-7).  Mar.  (Num.  xx.  1-13).  Said  a 
reference  to  Ex.  xxxii.  26-29  ;  cf.  Mat.  x.  .37  ;  Luke  xiv.  26.  Teach.  "Ver.  10,  dignity  of 
priesthood  conferred  upon  them,  and  to  them  belonged  office  of  instructors.  Hence  favour 
needed  and  strength  to  smite  the  loins,  i.e.  the  seat  of  power  and  foil  the  enemy. 

12.  Benjamin's  blessing.  A  favourite  with  his  father,  was  cared  for  by  the  Lord.  Dwell  in 
safety,  resting  upon  him.  Cover,  shelter.  Shoulders,  on  his  sides  or  borders,  figure  from 
"fathers  carrying  their  sons  while  young  and  tender." — {Calvin),^{cf,  i.  31).  "Upon  the  back," 
equivalent  to  "  between  shoulders  "  (1  Sam.  xvii.  6). 

397 


CHAP.  XXXIII.         EOMILETIC  COMMENTARY :  DEUTERONOMY. 


13-17-  Blessing  of  Joseph  (including  Ephraim  and  Manasseh).  A  resemblance,  yet  not  a 
reproduction  of  that  pronounced  (Gen.  xlix.  25,  26).  In  both  fertility  of  districts  allotted  to 
them  is  a  leading  feature.  Deep  (ver.  13)  springs  of  water.  Chief  things  (ver.  15),  best  gifts 
Mountains,  the  sheltered  sides  of  which  were  covered  with  vine,  olive  and  fig,  etc.  Fulness, 
all  good  that  earth  could  produce.  Good  will.  Covenant  blessings  added  to  natural.  Bush,  a 
manifestation  of  God  to  Moses  (Ex.  iii.)  Separated,  consecrated,  or  distinguished  (Gen.  xlix.  26). 
In  the  strength  of  this  blessing  Joseph  would  be  powerful  and  tread  do^vn  nations.  Glory 
(ver  17).  Render,  "The  firstborn  of  his  (i.e.  Joseph's)  bullock  is  his  glory."  Reference  to 
Ephraim  raised  by  Jacob  to  honours  of  firstborn  (Gen.  xlviii.  8),  and  here  likened  to  the  firstling 
of  Joseph's  oxen,  i.e.,  of  Joseph's  offspring,  the  singidar  noun  (shor)  taken  collectively. — 
{Speak.  Com.)  Ox,  an  emblem  of  power  generally  (Gen.  xlix.  6  ;  Ps.  xxii.  12  ;  Jer.  xlvi.  20  ; 
Unicorn.  Wild  bull  (c/..  Num.  xxiii.  22 ;  xxiv.  8).  Thousands  (c/.  Gen.  xlviii.  19). 
(1  Sam.  xviii.  7,  8). 

18,  19.  Blessings  of  Zebulun  and  Issachar.  Chiefly  a  repetition  of  Gen.  xlix.  13-15. 
Going  out  in  commercial  enterprise.  Zebulun  dwelt  on  sea  shore,  Issachar  possessed  a  fertile 
inland  district,  dwelt  at  home  and  prospered  in  agricultural  pursuits.  Mountain,  of  the  Lord's 
inheritance  (Ex.  xv.  17),  upon  which  the  Lord  was  about  to  plant  His  people  and  build  His 
sanctuary.  They  would  offer  thank  offerings  themselves  and  invite  to  sacrificial  meals  other 
nations. — (Kcil.)  Kighteousness  not  merely  legal  sacrifices  conforming  to  ritual,  but  those 
offered  in  right  spirit,  well-pleasing  to  God  (Ps.  iv.  6  ;  li.  21. — (Keil).  Suck.  The  treasures  of 
both  sea  (Mediterranean  and  sea  of  Galilee)  and  land  shall  be  theirs  ;  purple  dye  from  the  shell 
of  the  oyster  and  mirroi-s  and  glass  vases  from  the  sand. 

20,  21.  Blessing  of  God.  Enlargeth  by  extending  territory,  or  delivers  from  trouble,  from 
attacks  by  hostile  and  surrounding  tribes.  Lion  rests  securely  and  fearlessly  though  surrounded 
by  enemies.  The  verse  indicative  of  warlike  character.  First  part  of  conquest  of  Israel  made 
by  Gad  and  Reuben  at  request  of  Moses  [cf.  Num.  xxxii.)  Portioui  the  leader's  portion  reserved, 
i.e.,  there  was  reserved  the  fitting  portion  for  God  as  leader  in  war. — [Speak.  Com.)  Heads, 
i.e.,  joined  other  leaders  to  fulfil  God's  commands  respecting  conquest  of  Canaan  (Num.  xxxii. 
17,  21,  32  ;  Josh.  i.  14  ;  iv.  12). 

22.  Dan's  blessing.  Whelp,  a  cub  ;  differing  from  a  young  lion  weaned  and  beginning  to 
catch  prey  for  itself.  Shall  leap  after  it  has  gro\vn  up.  Springs  suddenly  upon  its  prey. 
Bashan  abounding  with  cares.  Dan's  territory  was  insufficient ;  by  a  sudden  and  successful 
irruption  northwards  he  established  a  colony. 

23.  Naphtali's  blessing.  Satisfied,  his  lot  some  of  the  most  beautiful  scenery  and  most 
fertile  soil  in  Palestine  [cf.  Porter's  Handbook  of  Syria).  Fruits  ripen  earlier  here  than 
anywhere  else. 

24.  25.  Blessing  of  Asher.  Acceptable,  let  him  be  the  favoured  one  of  his  brethren,  i.e.,  the 
favoured  of  God.  The  blessing  an  exposition  of  the  name.  Asher,  the  prosperous 
(cf.  Gen.  XXX.  15). — (Keil).  Dip.  The  process  of  extracting  oil  by  foot-presses  ;  or  allusion 
to  fertile  district  adapted  to  culture  of  olive  (Job  xxix.  6  ;  cf.  Gen.  xlix.  20).  Shoes.  This 
verse  continues  the  figure  of  preceding,  and  represents  strength  and  firmness  of  Asher,  as  is  shod 
with  iron  and  brass  {cf.  Rev.  i.  15).  Iron-soled  shoes  worn  by  warriors  and  suitable  to  rocky 
country.  Days.  "  "Thy  strength  shalt  be  continued  to  thee  as  long  as  thou  shalt  live  :  thou 
shalt  never  know  feebleness  and  decay." — (5/5ea^•.  Com.) 

26-29.  Conclusion,  "  God's  glory  and  power,  and  consequent  safety  and  prosperity  of  God's 
people,  form  the  climax  as  they  do  the  basis,  of  the  blessing  which  the  law-giver  has  to 
pronounce."  None  like  unto  God,  0  Jeshurun.  Kideth  with  unlimited  power  in,  i.e.,  as 
thy  helper.  Tliis  God  a  refuge  (ver.  27),  dwelling  place  for  protection  to  homeless  wanderers 
(Ps.  xc.  1;  xci.  9;  Hab.  i.  12).  Underneath,  i.e.,  God  on  earth  below  as  well  as  in  heaven 
above.  Fountain,  a  designation  of  Israel,  who  came  from  Jacob  as  waters  from  a  fountain 
(cf.  Is.  xlviii.  1  ;  Ps.  Ixviii.  26).  Ver.  29,  unparalleled  protection,  deliverance  and  victory,  hence 
Israel  congratulated.  Happy!  Saved,  not  mere  deliverance  from  danger  and  distress,  but 
ealvation  in  general  (like  Zech,  ix.  9  ;  cf.  Is.  xlv.  17),  coming  from  Jehovah. 

The  Formation  of  the  Kingdom. —  Verses  1-5. 

The  glory  of  tlie  covenant,  the  elevation  of  Israel  as  a  nation,  and  the  majesty 
of  the  King  and  his  law  set  forth. 

I.  The  revelation  of  the  king.     God  appears  in  forms  awful  and  impressive. 
1.  In  streamliuj  Ihjht.     "He  shined  forth" — like  the  rising  sun,  filling  all 
398 


EOMILETIC  COMMENTARY :  DEUTERONOMY.         chap,  xxxiir. 

around,  and  tipping  the  mountains  with  splendour.  God  is  light,  illumines 
every  valley,  and  covers  all  places  with  His  presence  and  truth.  2.  In  burning 
fire.  "  Went  a  fiery  law."  "The  Lord  descended  in  fire."  "  Is  not  My  word 
like  a  fire?"  (Jer.  xxix.  22).  3,  In  terrible  thunder.  "There  were  thunders 
and  lightnings."  God  robes  Himself  in  clouds  of  smoke  or  flames  of  fire  to 
impress  the  senses  and  speak  to  the  heart  "Whose  voice  then  shook  the  earth?" 
4.  In  splendid  retinue.  "  He  came  with  ten  thousands  of  saints."  "  The 
chariots  of  God  are  twenty  thousand,  even  many  thousands  of  angels.  The 
Lord  is  among  them,  as  in  Sinai,  in  the  holy  place  "  (Ps.  Ixviii.  17).  Thus  did 
God  reveal  Himself  to  Israel.  "  Who  is  a  God  like  unto  Thee  ? "  If  mountains 
trembled,  and  Moses  feared  and  quaked,  how  reverent  and  deeply  touched 
should  we  be  ? 

II.  The  number  of  his  subjects.  Jehovah  is  the  universal  King.  His  sway 
is  over  the  meanest  and  mightiest.  All  agencies  and  all  creatures  are  at  His 
service.  1 ,  Myriads  in  heaven  above.  "  Angels,  and  authorities,  and  powers  " 
are  subject  to  Him  (1  Pet,  iii.  22).  "Thousand  thousands  ministered  unto  Him, 
and  ten  thousand  times  ten  thousand  stood  before  Him  "  (Dan.  vii.  9,  10)  as 
executors  of  justice  or  ministers  of  mercy.  2.  The  inhabitants  of  the  earth 
beneath  (ver.  3).  Israel,  the  Gentiles,  and  all  nations  of  the  earth.  "  Saints," 
holy  ones  especially,  stand  in  His  presence,  constitute  His  train,  and  enter  His 
spiritual  kingdom.     Submission  to  Him  essential  to  happiness  and  heaven. 

III.  The  assumption  of  Royalty.  These  splendours  of  royal  state  illustrate 
the  majesty  of  the  king,  and  the  method  of  establishing  his  kingdom.  1.  By 
enactment  of  law.  Law  needful,  and  the  medium  of  blessing  in  every  kingdom. 
Order  and  supremacy  only  secured  by  good  government.  "  Sovereign  law  sits 
empress,  crowning  good,  repressing  ill."  "The  law  came  by  Moses,"  "was  given 
by  the  disposition  (ministration)  of  angels  "  (Acts  vii,  53).  2,  By  appointment 
of  representatives.  "  Moses  commanded  us  a  law,"  was  God's  viceregent,  and  a 
subordinate  king,  Moses  wag  "  the  man  of  God,"  and  the  minister  of  God, 
Consecration  to  God's  service  gives  real  worth  and  dignity.  True  kings  and 
priests  those  who  trust  and  obey.  No  supremacy,  no  reigning  without  love  to 
God  and  service  to  men.  This  should  be  our  ambition,  "  I  would  rather  be 
king  over  the  French  than  king  over  France,"  said  Louis  XIV,  3.  By  consent 
of  the  people.  Israel  stood  in  attitude  of  reverence  and  attention.  At  His  "  feet," 
willing  to  hear  and  ready  to  obey,  "All  that  the  Lord  shall  say  we  will  do," 
Our  wills  must  be  subdued  and  consent  before  we  become  subjects,  disciples  of 
Jesus,  In  vain  do  we  profess  or  teach,  if  disobedient.  "  He  that  is  of  God 
heareth  God's  words." 

The  Majesty  of  God's  Law. 

The  giving  of  the  law  was  the  design  of  this  manifestation.  "  Moses  personates 
the  listening  nation,  and  not  only  speaks  of  himself  in  the  third  person,  but 
does  so  by  identifying  his  own  person  with  the  nation,  because  he  wished  the 
people  to  repeat  his  words  from  thorough  conviction,  and  because  the  law  which 
he  gave  in  the  name  of  the  Lord  was  given  to  himself  as  well,  and  was  as 
binding  upon  him  as  upon  every  other  member  of  the  congregation  "  {Keil). 

I.  In  the  source  from  which  it  was  revealed.  "  From  his  right  hand,"  &c. 
The  law  from  God  ;  a  revelation  of  his  mind  and  authority.  Hence  not  mere 
counsel  or  advice,  but  given  from  a  source  which  he  cannot  question  ;  imposing 
obligations  which  are  strongest,  and  enforced  by  sanctions  which  none  can 
resist. 

399 


CHAP.  XXXIII. 


IIOMILETIC  COMMENTARY :  DEUTERONOMY. 


II.  In  the  splendour  in  wMcli  it  was  revealed.  This  event,  unparalleled  in 
the  history  of  man,  no  nation,  whatever  its  legends  or  traditions,  ever  conceived 
of  the  God  of  heaven  proclaiming  law  to  them  "  out  of  the  midst  of  fire  " — 
light  unapproachable  hiding  his  person  from  the  gaze  of  man.  These  outward 
signs  of  majesty,  power  and  authority  will  not  be  witnessed  again  until  the 
great  day  "  when  the  Lord  Jesus  shall  be  revealed  from  heaven,  with  the  angels 
of  His  power  in  flaming  fire  taking  vengeance  on  them  that  know  not  God  and 
obey  not  the  gospel  of  our  Lord  Jesus  Christ." 

III.  In  the  design  for  which  it  was  revealed.  Law  designed  to  reveal  the 
claims  and  preserve  the  knowledge  of  God  among  men  ;  to  convince  of  sin, 
offences  against  the  order  of  society  and  the  authority  of  the  Creator  ;  to 
enforce  moral  principles  and  educate  to  moral  duty.  Hence — 1.  To  enrich 
God's  jjeople.  "  Tiie  inheritance  of  the  congregation  "  (ver.  4).  Good  laws 
peculiar  to  Israel,  and  distinguished  them  from  other  nations  (Ps.  xiv.  7,  20  ; 
Rom,  iii.  2),  are  the  best  wealth  and  treasure  ;  the  Scriptures  and  the  means 
of  grace  a  goodly  heritage  to  any  people.  2.  To  bless  all  nations.  "  This  is 
the  blessing  "  (ver.  1) — (a)  In  revealing  God's  love.  "  He  loved  the  people  " 
(ver.  3).  (h)  In  transmitting  God's  will.  Be  thankful  for  this  inheritance  of 
law.  Remember,  obligation  to  keep  it  is  hereditary,  passing  from  parents  to 
children.  Receive  it  as  a  legacy  of  love  and  truth.  "  Thy  testimonies  have  I 
taken  as  a  heritage  for  ever  "  (Ps.  cxix.  111). 

HOMILETIC  HINTS  AND  SUGGESTIONS. 


Ver.  1.  The  man  of  God.  1.  A 
special  friend  of  God.  "  Speaking 
face  to  face,  enjoying  direct  intercourse 
with  God."  2.  A  distinguished  servant, 
holding  high  position  and  engaged  in 
glorious  work,  3.  A  famous  legislator, 
giving  divine  laws  and  requiring 
implicit  obedience,  4.  A  medium  of 
blessing  to  his  people  in  life,  example, 
and  teaching. 

Ver,  2,  A  fiery  law.  1.  In  its 
bright  origin.  2,  In  its  searching 
nature.  3.  In  its  purifying  effects. 
4.  In  its  awful  sanctions.  He  shined 
forth.  God  resting  and  journeying 
with  his  people  as  light,  shield,  and 
defence.  /Sinai,  Seir,  and  Patan. 
Special  providences  ia  special  places. 
Manifestation  of  God's  presence,  the 
gift  of  flesh,  appointment  of  70  elders 
and  bestowment  of  Holy  Spirit. 

Ver.  3.     1.  God's  love  to  his  people. 

2.  God's  rule  over  his  people.  3.  God 
adored  by  his  people.  In  thy  hand. 
1.  To  be  formed  into  a  people,  2.  To 
be  preserved  as  a  people  (John  x.  2,  8). 

3,  To  be  ruled  as  a  people.  At  thy 
feet.    1.  The  place  of  humility.   2.  The 

400 


place  of  security.  3,  The  place  of 
instruction,  sitting  like  scholars  to 
receive  instruction  and  ready  to  obey. 
"  Every  one  shall  receive  of  thy 
words,"  Yea,  he  loved  the  people.  No 
doubt  of  this  with  regard  to  Israel. 
Often  reminded  of  it,  and  told  why 
he  set  his  love  upon  them.  Not  for 
greatness,  they  were  the  fewest  of  all ; 
not  for  goodness,  for  they  were  stiff- 
necked  ;  but  because  the  Lord  had  a 
favour  towards  them.  He  chose,  re- 
deemed them,  provided  for  them,  and 
distinguished  them  by  miracles  and 
privileges.  His  love  is  of  three  kinds 
— A  love  of  benevolence,  which  consists 
in  wishing  and  designing  them  good. 
A  love  of  beneficence,  consisting  in 
doing  them  good.  This  appears  in  a 
thousand  instances,  chiefly  remember- 
ing them  in  their  low  estate,  and 
sending  his  Son  that  they  might  live. 
A  love  of  complacency.  The  Jove  of 
benevolenceand  ot  beneficence  regarded 
them  as  unworthy  and  miserable  ;  the 
love  of  complacency  regards  them  as 
mere  creatures.  He  cannot  take 
pleasure  in  those  destitute  of  his  image 
and  enemies  by  wicked  Avorks.  But 
he   prepares  them  for  delighting  in 


HOMILETIO  COMMENTARY :  DEUTERONOMY.         chap.  xxxm. 


them  and    holding    intercourse  with  than  life,  and  will  more  than  balance 

them.     What  can  I  wish  more  ?     Do  a  universe  of  frowns.     Let  my  portion 

men  reproach  ?  I  have  been  precious  and  the  portion  of  mine  be—"  The 

in  his  sight,  honourable,  and  he  has  goodwill  of   Him  that  dwelt   in   the 

loved  me.     Let  them  curse,   he  will  bush." — Jay. 
bless.     One  smile  of  God's  is   better 

Reuben,  or  the  Blessing  of  Existence. —  Verse  6. 

This  is  a  prayer  for  the  continued  existence  of  Reuben  and  suggests  things 
that  imperilled  this  existence. 

I.  Existence  prolonged  in  danger.  Reuben  was  endangered  by  surrounding 
nations — their  leaders  were  far  in  advance  of  them,  and  little  ones  left  behind 
(Num.  xxxii.  27  ;  Jos.  iv.  12).  Individual  and  family  life  dependent  upon 
God,  exposed  to  risks.  Need  to  pray  for  each  as  Abraham,  "  0  that  Ishmael 
might  live  before  thee." 

II.  Existence  prolonged  in  sin.  Reuben  had  a  threefold  honour  (Gen.  xlix.  3), 
as  first-born,  might  of  Jacob's  strength  and  naturally  pre-eminent.  He  forfeited 
these  blessings  and  fell  into  dishonour.  He  grievously  transgressed  (Gen.  xlix.  3, 4) 
and  rebelled  with  Korah  (Num.  xvi.  1).  Sin  brings  disgrace,  shortens  life  and 
exposes  to  judgment.     "  Preserve  thou  those  that  are  appointed  to  die." 

III.  Existence  prolonged  with  prosperity.  "  Let  not  his  men  be  few." 
Judging  from  ,the  first  census  after  deliverance  from  Egypt  and  that  on 
plains  of  Moab  nearly  forty  years  after,  this  tribe  was  reduced  in  number.  The 
prayer  includes  continued  existence,  increase  of  number  and  perpetual  remem- 
brance. "The  Lord  shall  increase  you  more  and  more."  " I  will  increase 
them  with  men  like  a  flock."  Lessons  from  Reuben's  history.  Learn  :  1.  Not 
to  insult  the  fallen  and  disgraced.  2.  Not  to  perpetuate  marks  of  wickedness. 
"  To  speak  no  slander,  no,  nor  listen  to  it."  3.  To  take  warning.  Occupied 
with  herds  and  flocks  they  lost  early  energy  ;  could  not  be  roused  against  Jabin 
(Judges  V.  15,  IG) ;  dissipated  strength  in  distant  expeditions  (cf.  1  Chron.  v. 
10-18),  and  did  not  care  to  complete  their  conquests  {cf.  Num.  xxxii.) — 
{cf.  lS]3eak.  Com.)  4.  Pray  for  personal  life,  family  increase  and  church 
prosperity,  that  all  may  be  given  to  God. 

JuDAH  :   The  Blessing  of  SupnEMACr. —  Verse  7. 

This  reference  is  rich,  peculiar,  and  suggestive.  Judah,  the  royal  tribe  ;  the 
prayer  for  its  settlement,  security,  and  supremacy. 

I.  Supremacy  through  conflict.  Judah,  prominent  in  battle,  in  order  of 
marching  and  encampment,  hence  danger,  conflict,  and  suffering.  All 
knowledge  and  virtue  gained  through  difficulty  and  contest.  The  earth  is 
subdued  and  sovereignty  over  men  acquired  by  warfare.  Supremacy  ever 
through  conflict. 

II.  Supremacy  by  God's  help  in  conflict.  "  Be  thou  an  help  to  him," 
God  strengthened  his  hands,  gave  warriors  sufficient  to  support  the  tribe  and 
vindicate  its  rights.  Without  him  no  strength,  no  triumph.  "  Happy  is  he 
that  hath  the  God  of  Jacob  for  his  help." 

III.  This  help  in  conflict  secured  by  prayer.  "  Hear,  Lord,  the  voice  of 
Judah."     Conscious  of  weakness,  he  cried  to  God.     Prayer  never  out  of  place. 

2  c  401 


CHAP,  xxxiil.         EOMILETIC  COMMENTARY :  DEUTERONOMY. 


Greatest  soldiers  often  devoutest  men— Cromwell,  Havelock,  and  Hedley  Vicars. 
A  prayerful  jiosterity  atid  people  ever  eminent  and  supreme.  But  prayer  and 
work,  self-help  and  reliance  upon  God  must  go  together  {cf.  2  Chron.  xiii.  xiv., 
XV.).  Labour  and  pray,  then  in  husbandry,  art,  and  war  we  prevail.  "  Judah 
prevailed  above  his  brethren,  and  of  him  came  the  chief  ruler  "  (1  Chron.  v.  2). 

Levi:  the  Rewards  of  Service. —  Verses  %-\l. 

I.  Service  in  defence  of  Right.  After  the  defection  at  Sinai  the  sons  of  Levi, 
not  in  mere  heat  of  pious  zeal,  but  at  the  command  of  Moses  and  under  divine 
direction,  obeyed  readil}^  attacked  courageously,  and  slew  idolaters.  They 
defended  God's  honour,  supported  God's  cause,  and  punished  God's  enemies. 
"  Moses  stood  in  the  gate  of  the  camp  and  said  who  is  on  the  Lord's  side  ? 
And  all  the  sons  of  Levi  gathered  themselves  together  unto  him,  &c.,"  Ex. 
xxxii.  26-28. 

II.  Service  rendered  in  a  noble  spirit.  The  value  of  service  estimated  by 
the  difficulties  and  the  spirit  in  which  it  is  given — lovingly  or  reluctantly.  1.  In  a 
spirit  cf  fa  it //fulness.  They  alone  were  true  ;  all  the  rest  broke  the  covenant. 
Holy  amidst  idolaters ;  upright  when  multitudes  bowed  like  reeds  before  the 
wind.  "Among  the  faithless,  faithful  only  he."  2.  In  a  spirit  of  impartiality. 
Best  friends  and  nearest  relatives  were  not  spared.  Zeal  for  God  prevailed  over 
love  for  father  and  mother.  This  is  the  spirit  of  the  Master.  (Mt.  xii.  48.)  3.  In 
a  spirit  of  self-denial.  Levites  often  absent  from  home,  engaged  in  constant 
attendance  atthe  altar,  and  could  not  defend  their  families  as  other  Israelites. 
They  preferred  fulfilment  of  duty  to  indulgence  in  gi'ief  at  the  loss  of  kindred, 
(Lev.  xxi-,  11,  12.),  and  obedience  to  God  to  natural  affection. 

III.  Service  severely  tested  in  its  performance.  Their  history  had  been 
critical  and  sad.  1.  Tested  by  the  people.  "  Moses  and  Aaron,  in  whom  the 
whole  tribe  was  proved,  had  grievously  failed.  "Massah"  and  "Meribah" 
represent  the  feelings  of  the  people,  and  the  purpose  of  God  to  try  their  leaders. 
The  whole  journey  was  a  probation  and  a  test.  2.  Tested  by  the  enemy.  They 
met  with  hatred  and  opposition,  "them  that  rise  against  him,  and  of  them  that 
hate  him."  Those  who  teach  and  reprove  others,  who  uphold  and  preserve 
religion,  meet  with  enemies,  Korah  and  his  company  were  envious,  (Num  xvi.  1)  : 
Saul  rose  up  against  the  priests  (1  Sam.  xxii.  18)  and  were  overcome. 

IV.  Service  abundantly  rewarded  in  its  results.  Levi  was  the  holy  one,  the 
consecrated  to  God.  He  was  rewarded.  1.  With  official  honour.  "Let  thy 
Thummim  and  thy  Urim  be  with  thy  holy  one."  They  were  to  retain  the 
priesthood  and  be  endued  with  knowledge  and  uprightness  to  discharge  its 
duties.  These  were  lost  in  the  captivity  and  not  restored  to  the  second  temple, 
but  are  perpetuated  for  ever  in  Him  of  whom  Aaron  was  a  type.  2.  ^Vith 
personal  acceptance.  "Accept  the  work  of  his  hands,  ver.  11.  Holy  adminis- 
trations done  by  hands  and  body  hence  fitly  described.  God  accepted  them 
with  favour.  Acceptance  with  God  the  greatest  blessing  to  minister  or  people, 
and  worthy  of  aim.  "That  we  may  be  accepted  of  hitn,"  2  Cor.  v.  9.  3.  With 
continual  prosjjerity.  "  Bless  Lord  his  substance,"  special  allotments  and 
ample  provision  came  easily.  Licreased  fertility  of  land  brought  increased 
substance.  Thus  the  blessing  of  God  was  upon  their  work,  and  tlie  providence 
of  God  was  their  inheritance.  Those  who  depend  most  upon  God's  blessing 
work  most  faithfully  in  God's  service,  shall  never  be  disappointed.  "A sacrifice 
acceptable  and  well-pleasing  to  God." 

402 


nOMILETIO  COMMENTARY :  DEUTERONOMY.         chap,  xxxiii. 


The  Holy  Priesthood. —  Verses  8,  10. 

Levi  represents  the  head  of  the  tribe  whose  crowning  glory  was  the  priesthood 
and  possession  of  Thummim  and  Urini. 

I.  Its  divine  allotment.  Every  man  a  calling  in  which  to  abide,  a  vocation 
from  heaven.  The  Christian  ministry  the  higliest  and  noblest,  not  the  gift  of 
Bishops,  Presbytery  or  Council,  but  an  appointment  of  God.  "None  but  He  who 
made  the  world  can  make  a  minister  of  the  Gospel "  says  Newton.  "  The  sons 
of  Levi  receive  the  office  of  the  priesthood"  (Heb.  vii,  5.) 

II.  Its  Tiecessary  qualifications,  "  Thy  holy  one "  ffoli/,  pure  in  life  and 
character,  consecrated  in  work,  incorrupt  in  doctrine  and  consistent  in  all  things. 
Intelligent  "  able  to  teach  others,"  judgment  to  Jacob  and  law  to  Israel  (ver.  10). 
Truthful,  "  The  law  of  truth  must  be  in  his  mouth."  The  true  minister  will 
resolve  like  the  missionary  Eliot  to  leave  something  of  God,  heaven  and  religion 
in  all  that  he  does. 

III.  Its  sacred  duties  set  forth  in  three  functions.  1.  To  teach.  "  They  shall 
teach  Jacob,  &c."  Knowledge  must  be  sought,  possessed  and  communicated. 
"They  shall  teach  my  people  the  difference  between  the  holy  and  profane,  and 
cause  them  to  discern  between  the  unclean  and  the  clean  "  (Exek.  xliv.  23.) 
"  The  law  shall  not  perish  for  the  priest,  nor  counsel  for  the  wise,  nor  the  word 
from  the  prophet"  (Jer,  xviii.  18.)  2,  7o  offer  incense.  "  They  shall  put  incense 
before  thee."  To  offer  prayers  for  the  people,  present  gifts,  gratitude,  and  praise. 
*'  He  shall  burn  incense  upon  it  (the  golden  altar)  a  perpetual  incense  before  the 
Lord  throughout  your  generations  "  (Exek.  xxx.  7,  8.)  3.  To  present  sacri^ces. 
"  Whole  burnt  sacrifices  upon  thine  altar."  God  approached  by  sacrifice,  for 
men  have  sinned  and  need  mercy — Christians  generally  "  a  royal  priesthood  "  to 
offer  up  spiritual  sacrifices  (i.  Peter  ii.  5-9.) 

IV.  Its  distinguished  success  (ver.  2.)  Those  who  rightly  serve  God  and 
instruct  men  will  reap  reward.  1.  7  heir  tvorJc  is  accepted.  "Accept  the  work  of 
his  hands."  2.  Their  character  is  vindicated.  Men  may  ridicule  enthusiasm, 
suspect  motives,  and  assail  character.  But  God  defends  them,  vindicates  their 
conduct  and  society,  and  smites  their  enemies  so  "  that  they  rise  not  again." 

Benjamin — Beloved  and  Secured. —  Verse  12. 

Benjamin  beloved  by  Jacob  his  father  (Gen.  xlix.  27).  In  this  parental  love 
Moses  sees  a  reflection  of  God's  love  so  free  and  tender. 

L  By  an  endeared  relationship.  "  The  beloved  of  the  Lord."  This  name 
not  an  empty  title,  nor  a  description  of  human  merit,  but  an  expression  of 
God's  regard  for  holy  character,  genuine  service  and  devout  attachment  to  his 
cause.  If  we  cannot  be  rich,  we  may  be  useful.  If  we  do  not  receive  honours 
from  men,  we  may  be  dignified  with  the  title  "  Sons  of  God." 

II.  By  distinguished  privileges.  God's  presence  would  overshadow,  protect, 
and  exalt  them  by  position  and  influence  in  central  government  and  religous 
worship.  1.  By  special  advantages.  His  inheritance  included  Moriah,  tlie  mount 
on  which  the  temple  of  God  was  built.  Future  generations  dwelt  near  the 
oracle  of  God  and  had  easy  accsss  to  the  ordinances  of  public  worship.  _  In 
Israel's  eventful  history  this  tribe  shone  with  conspicuous  honour.  It  gave  birth 
to  the  first  King  and  was  the  pride  of  the  greatest  apostle  {rf.  Rom.  ii.  1  ;  Phil, 
iii.  5).      2.    By  divine  protection.     "Shall  dwell  in  safety  by  him."      If  the 

403 


CHAP.  XXXIII. 


IWMILETIC  COMMENTARY:  DEUTERONOMY. 


words  apply  to  the  temple,  then  even  Benjamin  "  was  covered  all  the  day  long  " 
under  the  secnrity  of  the  sanctury  (Ps.  cxxv.  2)  often  described  as  a  place  of 
refuge  (Ps.  xxvii.  4,  5  ;  Neh.  vi.  10).  God's  singular  comforts  and  constant 
safeguards  ever  towards  those  he  loves.  The  welfare  of  his  children  is  always 
the°care  of  his  heart.  In  weakness  and  danger  "they  dwell  between  his 
shoulders." 

EOMILETIC  HINTS  AND  SVGGESTIONS. 


Ver.  6.  Live.  Learn — 1.  Sin  en- 
dangers life  and  its  blessings.  Reuben's 
impoverished  life  and  diminished  num- 
bers through  ancestral  sins  {cf.  Gen. 
XXXV.  22  ;  xlix.  4).  2.  God  in  ansicer 
to  prayer  jireserves  forfeited  blessings. 
"  Not  die."  Though  deprived  of  the 
honour  and  privileges  of  firstborn, 
yet  he  retained  rank,  became  more 
numerous  than  many  other  tribes 
(Num.  i.  21  ;  ii.  11),  yet  gradually 
sank  into  a  nomadic  tribe  which  had 
enough  merely  to  "  live  and  not  die." 

Ver.  7.  Voice.  Putting  thy  promises 
(Gen.  viii.  9-11)  into  suit  by  his 
prayers,  and  pressing  thee  for  a  per- 
formance (Trapp).  Three  things  were 
expressed — 1.  That  the  tribe  of  Judah, 
conscious  of  weakness,  shall  depend 
upon  the  Most  Higli,  and  make  sup- 
plication to  him.  2.  That  God  will 
hear  such  prayer.  .3.  That  his  hands 
shall  be  increased,  and  that  he  shall 
prevail  over  his  enemies.  This  blessing 
has  striking  affinity  with  that  which 
this  tribe  received  from  Jacob  (Gen. 
xlix.  9),  and  both  may  refer  to  our 
blessed  Lord,  who  sprang  from  it,  who 
conquered  our  deadly  foes  by  his  death, 
and  whose  p7-ai/ing  posterity  ever 
prevail  through  hismiglit  {A.  Clarke). 
In  the  verse  we  have  a  prayer — 1.  For 
tiniti/.  Bring  him  unto  his  people ; 
let  them  be  united  and  permanent. 
2.  For  strength.  "  Let  his  hands  be 
sufficient."  No  work  of  any  kind 
without  .strong  hands.  "  The  arms  of 
liis  hands  were  made   strong  by  the 


hands  of  the  mighty  God  of  Jacob.' 
3.  For  success.  "  Be  thou  a  help  to 
him  from  his  enemies."  Pray  and 
obey,  for  "  good  success  have  they  that 
do  his  commandments  "  (Ps.  cxi.  10). 

Vers.  8,  10.  The  blessing  of  the 
Christian  ministry.  1,  As  a  medium 
of  God's  will.  2.  As  teachers  of  God's 
law.  3.  As  intercessors  for  God's 
people. 

Ver.  12.  Beloved.  God's  special 
love.  1.  Tender — like  a  father  carry- 
ing his  child   between  his  shoulders. 

2.  Sufficient — "  cover  him."  3.  Last- 
ing— "  all  the  day  long."  2 he  safety 
of  the  beloved  of  the  Lord.  Of  Ben- 
jamin three  things  are  here  said  which 
will  beautifully  apply  to  all  God's 
people — I.  He  was  the  special  object 
of  the  Divine  affection,  "  beloved  of 
the  Lord."  God  especially  loves  his 
spiritual  children  with  a  love  of — 
1.  Approbation.  2.  Manifestation ; 
"  He  gives  them  love  tokens  and  pays 
them  love  visits,  3.  Distinction.  II. 
He  was  to  dwell  near  to  the  Lord,  "by 
Him."  All  God's  people  are  near  to 
Him — 1.  By  grace.     2.  In  providence. 

3.  In  reference  to  His  ordinances.  4. 
With  regard  to  the  prevailing  impres- 
sions of  the  mind.  III.  He  was  to 
abide  in  perfect  security.  God's 
chosen  dwell  in  safety  from  (1)  the 
curses  of  the  Divine  law  ;  (2)  the 
powers  of  darkness  ;  (3)  the  perils  of 
life  ;  4.  the  terrors  of  death  and  the 
judgment  day. — Dr.  Burns. 


Joseph  ;  or  Plenty  and  Power. —  Worses  13-17. 

Moses  waxes  eloquent  and  poetical  at  the  mention  of  Joseph.  Out  of  the 
fulness  of  his  heart  ids  mouth  speaks,  "He  desires  for  this  tribe  the  greatest 
possible  abundance  of  earthly  blessing  and  a  vigourous  manifestation  of  power  in 
conflict  with  the  nations." — (Keil). 


404 


HOMILETIC  COMMENTARY :  DEUTERONOMY.         chap,  xxxiii. 


I.  Exuberant  fertili*;y  bestowed.  No  scarcity  in  any  department.  A  fertile 
country,  a  prolific  seed  and  a  balmy  clime.  1.  Precious  fruits  of  earth.  "  The 
precious  things  of  the  earth  "  (ver.  16).  Its  trees  and  pasturage,  and  the  cattle 
that  feed  upon  it ;  for  all  of  which  Joseph's  land  was  famous.  2.  21ie  genial 
influences  of  heaven.  "  The  precious  things  of  heaven."  Its  dew,  sunshine  and 
showers.  "  God  give  thee  of  the  dew  of  heavea  and  the  fatness  of  the  earth  and 
plenty  of  corn  and  wine"  (Gen.  xxvii.  28).  3.  Fruits  in  due  season.  Fruits 
matured  by  light  and  warmth,  from  sun  and  moon.  Once  in  a  year  by  the  sun, 
annual  productions  as  corn,  barley  and  grapes.  Monthly  productions,  as  grass 
and  herbs,  figs  and  olives,  of  which  many  crops  in  a  year  by  the  moons. 
4.  Varied  i:)roductions  of  land.  "  The  ancient  mountains,"  yielded  their 
"  chief  things,"  and  "  the  lasting  hills  "  their  useful  ores,  "  The  deep  couched 
beneath"  in  perennial  fountains  and  flowing  streams.  "Blessings  of  heaven 
above,  blessings  of  the  deep  that  lieth  under,  etc."  (Gen.  xlix.  25). 

II.  Regal  authority  established-  "  His  horns  are  like  the  horns  of  unicorns," 
emblems  of  strength  and  royal  authority.  1.  Established  by  aggressive  power. 
"With  them  he  shall  push  the  people  together."  Drive  out  Canaanites  and 
overcome  all  opposition  "  to  the  ends  of  the  earth."     The  most  distant  nations. 

2.  Established  in  great  security.  The  stately  bullock  an  emblem  of  quiet, 
patient    strength.      Its    horns    natural    weapons    of   defence    and    security. 

3.  Established  in  prolific  numbers.  "  The  ten  thousands  of  Ephraim,"  but 
"  the  thousands  of  Manasseh."  "  Truly  his  younger  brother  shall  be  greater 
than  he,  and  his  seed  shall  become  a  multitude  of  nations"  (Gen.  xlix.  19; 
cf.  Num.  i.  33-35).  4.  Established  in  signal  honour.  Joseph  "  was  illustrious 
among  his  brethren,"  separated  in  the  sense  of  consecrated  or  distinguished. 
A  dignity  received  for  his  affectionate  conduct  to  his  father.  We  may  gain 
this  honour  and  emulate  Joseph  in  temper,  taste  and  purpose. 

III.  Spiritual  blessings  added.  "  The  good  will  of  him  that  dwelt  in  the 
bush."  To  the  blessings  of  heaven  and  earth  spiritual  mercies  are  desired. 
What  is  life,  wealth,  and  earthly  blessings  without  divine  favour  ?  God's 
presence  better  than  large  estates,  splendid  revenues,  military  glory,  and 
pushing  energy.  "  The  good  will "  is  more  desirable  than  natural  productions. 
God  is  more  than  His  gifts.     "  With  thee  is  the  fountain  of  life.". 

But  oh,  Thou  bounteous  giver  of  all  good, 
Thou  art  of  all  thy  gifts  Thyself  the  crown  ! 
Give  what  thou  canst — without  Thee  we  are  poor, 
And  with  Thee  rich,  take  what  Thou  wilt  away. 

— Coiuper. 

Zebulun  ;  OR,  Business  Pursuits  and  Religious  Worship. —  Verses  18,  19. 

Commercial  pursuits  and  sacrificial  offerings  are  here  connected.  "  Life  is 
described  in  its  two  aspects  of  work  and  production,  rest  and  recreation." 
"  Going  out  "  (enterprise  and  labour)  is  attributed  to  Zebulun,  and  "  remaining 
in  tents"  (the  comfortable  enjoyment  of  life)  to  Issachar.  In  accordance  with 
the  delineation  of  their  respective  characters  in  the  blessing  of  Jacob,  this  is  to 
be  attributed  to  the  poetical  parallism  of  the  clauses,  and  the  whole  is  to  be 
understood  as  applying  to  both  in  the  sense  suggested  by  Graf,  "  Rejoice, 
Zebulun  and  Issacfiar,  in  your  labour  and  your  rest "  {Keil).     Learn — 

I.  The  providence  of  God  in  the  spheres  of  men.  As  the  tribes  of  Israel 
were  located  in  Canaan,  so  now  men's  "  fortunes  "  are  at  God's  disposal.  "  What 
is  chance  to  man  is  the  appointment  of  God,"  says  one.  The  lot  "in  the  lap" 
at  the  bottom  of  an  urn  determined  imnortant  matters.     Work  was  appointed, 

405 


OHAP.  xxxrn.         HOMILETIC  COMMENT  A  R  T :  DEUTERONOM  Y. 


dwellings  fixed,  and  officers  chosen.  "  The  lot  cast "  at,  peradventure,  carrying 
a  show  of  casualty  {Bp.  Hall)  is  under  a  certain  disposal ;  "  the  whole  disposing 
thereof  is  of  the  Lord"  (Prov  xvi.  33).  1.  In  trade,  with  its  special  tastes, 
skill,  and  success.  2.  In  residence,  with  its  surroundings  and  comforts.  Each 
man's  sphere  of  life,  and  each  nation's  place  on  earth,  are  adapted  to  character 
under  the  originating  cause  and  controlling  power  of  God,  "  who  hath  determined 
the  times  before  appointed,  and  the  bounds  of  their  habitation  "  (Acts  xvii.  26). 

II.  The  joy  springing  from  a  right  discharge  of  duty  in  these  spheres. 

"Rejoice,  Zebuluu,  in  thy  going  out,  etc."  If  we  do  our  duty  in  that  station 
of  life  in  which  it  hath  pleased  God  to  call  us,  we  may  be  happy.  God's  blessing 
can  rest  on  commerce  and  agriculture.  Prosperity  without  this  may  be  a  misery, 
and  not  a  joy.  Secular  pursuits  should  develop  a  spirit  of  gladness.  Profits  in 
trade,  comforts  of  home,  and  the  callings  of  life  are  means  of  pleasure  and  the 
gifts  of  God.  "  Every  man  also,  to  whom  God  hath  given  riches  and  wealth, 
and  hath  given  him  power  to  eat  thereof,  and  to  take  his  portion,  and  to  rejoice 
in  his  labour,  this  is  the  gift  of  God"  (Ecc.  v.  19). 

III.  The  expression  of  this  joy  in  religious  worship.  "They  shall  offer 
sacrifices  of  righteousness."  Ties  of  affinity  bound  these  two  tribes  together. 
The  same  feeling,  purpose,  and  zeal  ruled  in  both,  and  displayed  in  the  worship 
of  God.  God  was  acknowledged  in  business  pursuits,  and  success  prompted  to 
consecration,  and  afforded  gifts  of  corn,  fruit,  and  oil  to  God.  "  Honour  the 
Lord  with  thy  substance,  and  with  the  first-fruits  of  all  thine  increase ;  so  shall 
thy  barns  be  filled  with  plenty,  etc."  (Prov.  iii.  9,  10).  1.  They  worshipped  God 
themselves.  Business  no  excuse  for  neglect  and  staying  at  home.  To  others 
they  set  an  example  in  liberality,  praise,  and  energy.  Their  sacrifices  were  well- 
pleasing  to  God.  "  Offer  the  sacrifices  of  righteousness,  and  put  your  trust  in 
the  Lord."  2.  They  invited  others  to  join  them.  "  They  shall  call  the  people 
unto  the  mountain."  _  Alive  themselves,  they  stirred  up  others  (Zech.  viii.  21). 
Their  zeal  was  contagious.  Their  neighbours  at  home  ("  in  thy  tents  ")  were 
not  forgotten  ;  their  merchants  abroad  ("  going  out ")  were  missionaries  of  God. 
A  spirit  of  earnestness  and  personal  resolve  will  incite  others,  and  meet  with  a 
ready  response.  "  The  inhabitants  of  one  city  shall  go  to  another,  saying.  Let  us 
go  speedily  (go,  going,  implying  earnestness  and  constancy)  to  pray  before 
(entreat  the  face  ot)  the  Lord,  and  to  seek  the  Lord  of  Hosts  :  I  will  go  also  " 
(Zech.  viii.  21). 

Zebulun  and  Issachak. 

I.  The  dependence  of  one  class  of  society  upon  another.  In  warfare  some 
pray  upon  the  mount,  while  others  fight  in  the  valley  ;  in  commerce  some  "  go 
out"  and  others  stay  at  home.  Society  in  its  various  parts,  pursuits,  and 
interests  is  a  school  of  mutual  help.  Persons  most  prominent  and  obscure, 
most  easy  and  most  enterprising,  trades  most  attractive  or  most  humble,  depend 
upon  each  other.  "  The  carpenter  encourages  the  goldsmith,  and  he  that 
smootheth  with  the  hammer  him  that  smites  the  anvil "  (Is.  xli.  7). 

II.  The  blessings  of  unity  in  benevolent  enterprises.  Numbers  accomplish 
what  individuals  cannot.  Men  combine  to  increase  resources  and  surmount 
obstacles.  In  the  development  of  trade  and  in  the  propagation  of  truth  "unity 
is  strength."  1.  It  guarantees  success.  "  They  shall  suck  of  the  abundance 
of  the  sea?."_  Treasures  of  sea  and  land  shall  be  theirs.  The  soldier  falters 
alone,  but  with  comrades  he  advances  with  confidence  to  victory.  "  Two  are 
better  than  one  because  they  have  a  good  7-eiiard  for  their  labour  "  (Ecc.  iv.  9) 

406 


HOMILETIO  COMMENTARY :  DEUTERONOMY.         chap,  xxxiir. 


2.  It  creates  joy.  "  Rejoice  "  not  only  in  success  but  in  co-operation  to  secure 
it.  Richer  is  the  enjoyment  of  the  common  good  when  mutual  efforts  promote  it. 
"  That  both  he  that  soweth  and  he  that  reapeth  may  rejoice." 

III.  The  honour  gained  by  those  who  rightly  co-operate  in  benevolent 
enterprises.  "  They  shall  call  the  people  unto  the  mountain."  God  will  fix 
his  seat  on  the  mount  in  their  midst ;  they  shall  invite  others  to  worship,  be 
honoured  as  missionaries  to  neighbours  and  distant  nations.  God  will  hold 
fellowship  with  them,  and  many  shall  participate  in  their  joy  and  sacrificial 
meals  ;  honoured  in  privileges,  calling,  and  social  intercourse.  "  Them  that 
honour  me  I  will  honour." 

Outgoing  and  Home-keeping  :  A  Sermon  for  Summer. —  Verses  18,  19. 

Issachar  the  fifth,  and  Zebulun  the  sixth  son  of  Jacob  and  Leah.  When  born 
their  mother  selected  their  names,  and  gave  thanks  to  God.  In  one  case 
"  God  hath  given  me  my  hire  ;  and  she  called  his  name  Issachar.  In  the  other, 
"  God  hath  endued  me  with  a  good  dowry  ;  and  she  called  his  name  Zebulun." 
These  words  describe  the  different  spheres  and  the  common  duties  of  Zebulun  and 
Issachar,  and  suggest  ideas  respecting  ourselves  suited  to  the  season  of  summer. 

Zebulun.  An  itinerating  tribe.  Their  distinct  habit  and  relative  position 
was  going  out.  Their  territory  to  Mediterranean,  with  its  ports  as  "  a  haven 
for  ships."  They  are  commemorated  as  first  who  adventured  skiffs  on  ocean, 
and  who  acquired  skill  in  fishing.  They  engaged  in  foreign  commerce  and 
defensive  war,  became  mariners  and  merchants,  deriving  wealth  from  productions 
of  other  countries  and  from  beings  "  which  suck  the  abundance  of  the  seas " 
and  enriched  "  with  treasures  hid  in  the  sand,"  perhaps  gems,  corals,  and  pearls 
from  bottom  of  sea  by  diving.  Issachar.  A  district  entirely  inland,  and 
purely  agricultural.  Its  soil  so  rich  that  most  indolent  invited  to  cultivate  it. 
Its  valleys  covered  with  corn,  hills  rejoiced  on  every  side,  and  vast  plains 
ornamented  and  enriched  with  trees.  A  home-keeping  tribe;  like  Jacob  a  plain 
man  dwelling  in  tents,  occupied  with  breeding  cattle.  Their  toil  rewarded  them 
with  sufiicient  supply  for  personal  wants  and  public  revenue.  Loth  to  leave 
they  "  acquitted  themselves  better  in  the  subsidy  than  in  the  muster-roll." 
Others  went  out  to  battle  ;  they  "  abode  among  the  sheepfolds,  to  hear  the 
bleatings  of  the  flocks." 

These  different  spheres  and  occupations  find  parallel  in  modern  England, 
with  its  diversities  and  divisions,  its  population  of  various  orders  and  classes. 
Many  go  out ;  business  calls  them  abroad.  They  traverse  the  kingdom  for 
purposes  of  commerce,  and  circumnavigate  the  globe  in  the  interests  of  science. 
Ships  incessantly  sail  in  all  seas.  Exports  and  imports  enormous.  Others  go 
out  in  quest  of  health  ;  jaded  workers  needing  relaxation,  students  in  search  of 
knowledge,  adventurous  men,  or  teeming  thousands  in  cheap  excursions.  Still 
there  are  stayers  at  home — devotees  of  the  dwelling — domestic  hermits — so 
tenacious  of  tent  that  they  never  go  anywhere.  More  fond  of  retirement  than 
roaming,  who  believe  that  "  as  the  bird  that  wandereth  from  her  nest,  so  is  a 
man  that  wandereth  from  his  place."  In  choice  of  these  different  conditions 
and  varied  pursuits  he  sees  traces  of  human  will  and  Divine  appointment. 
Inclination  for  each  kind  of  life  may  be  God's  work.  He  predisposes  some  for 
the  quietude  of  the  hamlet  and  monotonous  labour  of  the  homestead ;  fits  others 
for  the  city  full  of  stir,  for  the  port  crowded  with  strangers,  and  for  travel  with 
its  everchanging  events. 

Zebulun  and  Issachar,  who  occupied  different  spheres,  ivere  directed  to 
perform  common  duties.  Both  to  rejoice,  call  people  to  the  mountain,  and  to 
offer  sacrifices  of  righteousness.      Zebulun  to  be  contented  and  cheerful  in 

407 


CHAP.  XXXIII.         EOMILETIC  COMMENTARY :  DEUTERONOMY. 

going  out,  not  to  repine  at  exposure  to  danger  and  fatigue  ;  but  bravely 
encounter  perils  of  sea,  and  patiently  endure  the  bustle  of  port.  Not  permitted 
to_  envy  brethren  passing  their  lives  in  safety  and  inland  position.  The  other 
tribe  equal  reason  to  rejoice  and  be  cheerful,  for  their  tents  fixed  in  most  fertile 
parts  of  fruitful  land.  Every  country  has  its  attractions  to  those  within  its 
boundaries.  Denizens  may  find  delight  where  travellers  see  no  beauty.  There 
is  mercy  in  every  place,  and  if  we  have  an  eye  to  see  it  and  a  heart  to  rejoice 
in  it,  no  place  will  be  underrated  or  dispraised.  If  not  good  enough,  strive  to 
make  it  better.  Poor  it  may  be,  and  we  shall  prove  our  unworthiness  by  leaving 
it  worse  than  we  found  it. 

Wherever  we  live,  in  town  or  country,  near  lively  coasts  or  far  inland,  we 
should  be  mindful  of  our  religious  duties  and  acts.  These  duties  prescribed 
to  Zebuluu  and  Issachar,  "  call  the  people  to  the  mountain,"  the  centre  of 
general  assembly  and  seat  of  religious  worship.  The  duty  of  convoking  people 
the  ofiicial  act  of  Levites,  but  a  mutual  service  among  people  themselves. 
Those  in  retired  regions  must  call  each  other  out  of  tents,  those  who  travelled 
and  traded  must  commend  worship  of  God  to  those  whom  they  met  and  with 
whom  they  did  business.  In  our  day  the  mountain  is  near  us.  Sanctuaries 
open  to  all  classes.  Those  who  go  out  find  them  in  places  of  sojourn  ;  those 
who  stay  in  see  them  within  reach  from  their  dwellings.  With  mountain 
always  accessible  at  home  and  abroad,  our  duty  to  call  each  other  to  it.  We 
shall  thus  diversify  homekeeping,  sanctify  outgoing  by  public  exercise  of  religion 
— what  these  exercises  are,  learned  from  the  text,  "the  sacrifices  of  righteousness." 
Sacrifices  of  many  kinds  varying  from  the  great  propitiatory  offering  of  Jesus 
once  for  all,  to  humblest  presentation  of  joy  and  praise  by  the  people  he  has 
redeemed.  We  are  "  a  holy  priesthood  to  offer  up  spiritual  sacrifices,  &c." 
Our  prayers  and  songs,  preaching  and  teaching,  gifts  for  God's  treasury,  good 
deeds  in  general  and  communications  for  special  need  may  all  become  sacrifices 
of  righteousness  well  pleasing  to  God.  The  work  of  the  Lord  should  always 
be  done  and  worship  maintained.  He  must  have  an  altar  in  our  tents  and  an 
offering  in  our  tour.  Before  every  outgoing  His  presence  should  be  asked  and 
in  return  to  the  delights  of  home  we  should  repair  to  the  sanctuary  of  God. 
This  prophecy  of  Moses  may  have  suggested  by  same  Holy  Spirit  the  double 
duty  enjoined  by  David.  "  Offer  the  sacrifices  of  righteousness,  and  put  your 
trust  in  the  Lord." — Ilev.  W.  Underwood,  D.D. 

Gad;  Leadership,  and  Valour. —  Verses  20-21. 

"  In  the  blessing  of  Noah  (Gen.  ix.  26),  the  God  of  Shem  is  praised,  so  Moses 
praises  the  Lord  who  enlarged  Gad,  i.e.,  who  not  only  gave  him  broad  territory 
in  the  conquered  kingdom  of  Sihon,  but  furnished  generally  unlimited  space 
for  his  development  (cf.  Gen.  xxvi.  22),  that  he  might  unfold  his  lion-like  nature 
in  conflict  with  foes  "  {Keil). 

I,  Wonderful  enlargement  of  Territory.  "  Enlargeth  Gad."  Extends  the 
borders  of  his  territories  by  Jephtha  (Jii'lg-  xi.  33)  and  by  the  victories  over  the 
Hagarenes  (1  Chron,  v,  18-21),  or  delivers  out  of  distress,  which  is  called 
enlarging.  Spiritually  God  enlarges  individuals.  "  Thou  hast  enlarged  (re- 
lieved me)  in  my  distress  "  (Ps.  iv.,  cf.  Ps.  xxxi,  8).  He  enlarges  the  Christian 
church.  "  The  Lord  hath  made  room  {lit.  broad  space)  for  us,  and  we  shall  be 
fruitful  in  the  land  "  (Gen.  xxvi.  22). 

II.  Strength  in  self  defence.  When  territories  were  gained  they  could  be 
kept  and  defended.  "  He  dwelt  as  a  lion,"  couched  and  rested,  fearless  and 
secure  ;  was  annoyed  by  surrounding  tribes  (Jud.  xi.),  but  overcame  them.  No 
force  could  prevail  against  them  ;  they  shattered  "  the  arm,"  the  instrument  of 
strength,  and  destroyed  "  the  head,"  the  policy,  and  rule  of  every  foe. 

408 


HOMILETIC  COMMENTARY :  DEUTERONOMY.         chap,  xxxiii. 


III.  Valour  in  Leadership.  When  they  had  chosen  their  own  lot,  they  helped 
to  secure  that  of  others.  They  were  distinguished  not  for  ease  and  selfishness, 
but  for  valour,  promptitude,  and  energy,  1.  They  fought  in  obedience  to  God's 
commands.  "  He  executed  the  justice  of  the  Lord."  Executed  the  decree  to 
extirpate  inhabitants  of  Canaan  (c/.  Num.  xxxii.)  2.  They  fought  in  the  front 
ranks.  "  Came  with  the  heads  of  the  people,"  the  chiefs  of  other  tribes,  were 
leaders  in  the  war.  Many  skulk  behind  in  fear  and  reluctance.  Be  prominent 
and  courageous  in  the  good  fight  of  faith.  3.  Thet/ fought  bravely.  They  ful- 
filled their  promise  to  Moses.  "  We  ourselves  will  go  ready  armed  before  the 
children  of  Israel  until  we  have  brought  them  unto  their  place"  (Num.  xxxii. 
16-17).  Be  helpful  to  others  and  valiant  through  God  for  right.  Courage  is 
required  in  every  war.  This  crowned  the  efforts  of  Joshua  with  success  (1,  5,  8) 
and  raised  Hezekiah  to  unequalled  eminence  among  the  kings  of  Judah 
(2  Kings  xviii.  5-7).     "  Be  strong  and  of  good  courage." 

EOMILETIC   HINTS    AND    SUGGESTIONS. 


Ver.  16.  Separated.  1.  By  the  treat- 
ment he  received  from  them.  2.  By 
the  providence  of  God  which  exalted 
and  distinguished  him.  Joseph,  a  type 
of  Christ,  separated  in  personal  char- 
acter, in  evil  treatment  and  divine 
exaltation.  Good  will  of  him  that 
divelt  in  the  bush.  1.  The  Dweller  in  the 
Bush.  Not  an  angel,  but  God  himself 
(Ex.  iii.  2).  Hence  God's  favour  desired 
better  than  man's  favour,  fickle,  un- 
certain, and  worthless.  2.  The  good 
will  of  the  dweller  in  the  bush.  Israel's 
condition  sad,  helpless  and  hopeless. 
God  appears.  1.  To  confirm  his  pro- 
mise. 2.  To  accomplish  deliverance. 
3.  To  pledge  bis  presence.  Or,  1. 
A  pleasiiig  retrospect.  Moses  never 
forgot  the  bush,  deeply  impressed  and 
marvellouslystrengthened  by  its  appear- 
ance. Past  experience  should  teach 
and  help.  2.  A  wonderful  revelation. 
"  Good  will."  Love,  condescension  and 
power  to  redeem.  A  revelation  of  God 
suited  to  Moses  and  to  Israel.  "  A 
great  sight."  3.  A  solemn  pledge.  God 
had  not  forsaken  his  people  nor  for- 
gotten his  promise.  "  He  heard  their 
groaning,  remembered  his  covenant, 
looked  upon  Israel  (with  watchfulness 
and  sympathetic  feeling),  and  had  re- 
spect unto  them  "  (Ex.  ii.  24-25.) 
"  The  burning  bush,  the  persecuted 
church,  was  not  consumed,  because  the 
good  will  of  God,  of  which  David  speaks 
(Ps.  cvi.  4),  was  in  the  bush.  So  it  is 
still  with  His  in  the  fiery  trial,  in  any 
afiliction"  (Is.  xliii.  1) — Trapp. 

Ver.   17.     Glory.      A  bullock  was 
the  most  excellent  of  animals  among 


the  Jews,  not  only  because  of  its  ac- 
ceptableness  to  God  in  sacrifice,  but 
because  of  its  great  iisefulness  in 
agriculture.  There  is  something  pecu- 
liarly noble  and  dignified  about  the 
ox,  and  his  greatest  ornament  are  his 
fine  horns.  These  the  inspired  penman 
has  in  view,  as  the  following  clause 
proves,  and  it  is  well  known  that  in 
scripture  language,  /wrH5  are  the  em- 
blems 0^ strength,  glory,  and  sovereignty 
(Ps.  Ixxv.,  5,  ll,lxxxix.,18,25,cxii.,9  ; 
Dan.  viii.  3  ;  Luke  i.  69  ;  Kev.  xvii. 
3. — Clarke. 

Push.  Pushing  in  life.  In  God's 
strength  and  by  God's  opening.  No 
push  without  strength,  and  no  opening 
without  God.  "  Through  Thee  will  we 
p>ush  doivn  our  enemies"  (Ps.  44,  5.) 

Ver.  18.  In  thy  tents.  Issachar,  a 
powerful,  sagacious  tribe  capable  of 
great  exertion  and  warlike  achivements, 
in  dangerof  luxuriant  repose  and  sub- 
jection to  more  heroic  men,  because 
given  to  quiet  pursuits  and  fat  mea- 
dows. We  must  conquer  and  serve. 
"  Be  a  hero  in  the  strife."  "  Put  on 
the  dauntless  spirit  of  resolution." 

Ver.  21.  With  the  Beads.  1.  God's 
cause  in  its  nature.  Holy  and  more 
sacred  than  the  rescue  of  Jerusalem 
from  infidel  Turks  by  Crusaders.  2. 
God's  cause  m  its  requirements.  (1.) 
Courageous  leaders.  (2.)  United  ranks. 
3.  God's  cause  m  «V5  r(?2^'arc/5.  (l.),It 
secures  the  "  first  portion,"  a  choice 
purchased  by  bravery.  (2.)  It  gains  the 
commendation  and  prayers  of  good 
men.     "  Blessed  be  he,  &c." 

409 


CHAP,  xsxiii.         EOMILETIO  COMMENTARY :  DEUTERONOMY. 


Dan  ;  ACTIVITY  in  Conflict. — Verse  22. 

Jacob  had  compared  him  to  a  serpent  for  subtlety,  that  suddenly  darts  at  the 
horses'  heels  and  throws  the  rider.  Moses  gives  prominence  to  strength  and 
activity.  We  have  :  1.  The  agility  of  youth.  "  He  shall /m/>."  Springing  and 
leaping,  signs  of  agility.  "  Spring  like  a  lion  on  his  prey  and  spread  consterna- 
tion around  him."  2.  Strength  in  attach  "Dan  is  a  lions  whelp."  The 
tribe  remarkable  for  strength  and  prowess,  courage  and  resolution — Samson  from 
this  tribe.  Strength  rightly  used  a  blessing.  The  more  we  attack  sin  and  act 
for  God,  the  more  we  are  enabled  to  do.  "  The  way  of  the  Lord  is  strength  to 
the  upright."  3.  Siviftness  in  action.  "  He  shall  leap."  Promptitude  in 
decision,  boldness  in  action  most  needful.  Leaders  in  war  are  nimble  and 
adventurous.  Joshua  exercised  stratagem  and  courage,  was  prompt  in  action 
and  obedient  to  God.  "  0  God  be  thou  strong  in  our  weakness  that  we  may  be 
ever  steady  in  thy  strength."    Bp.  Hall. 

Naphtali  ;  Satisfaction  in  Divine  Blessing. — Verse  23. 

1.  Satisfied  in  acquisition  of  suitable  territory.  "  The  possession  of  the  sea 
and  the  south,  i.e.,  an  inheritance  which  should  combine  the  advantages  of  the 
sea — a  healthy  sea  breeze — with  the  gi-ateful  warmth  of  the  south."  Keil. 
Possess  thou  the  west  and  the  south.  2.  Satisfied  in  possession  of  God's  favour. 
If  i\\Q  favour  of  men ;  this  in  return  for  courteous  and  obliging  conduct ;  as  the 
graceful  hind,  zealous  for  liberty  and  kind  words  (Gen.  xlix.  21).  "  Kind  words 
never  die."  As  a  man  sows  will  he  reap.  If  God's  favour,  this  the  sublimest 
of  all  possessions.  It  is  sufficient,  '^  full  with  the  blessing."  It  gives  content- 
vnent.  "Satisfied  with  favour."  With  this  we  have  enough,  and  desire  no 
more.  This  satisfies  heart,  conscience  and  intellect.  God's  blessing  satisfies  all 
human  instincts.  All  misery  and  delusion  without  him.  Delighting  in  him, 
all  things  minister  to  our  comfort.  "  He  that  cometh  to  me  shall  never 
hunger  \  and  he  that  believeth  on  me  shall  never  thirst." 

"  My  soul  which  flies  to  thee,  her  trust,  her  treasure, 
As  misers  to  their  gold,  while  others  rest. —  Young. 

AsHER  :  Fulness  of  Blessings. —  Verses  24,  25. 

*'  Aslier,  the  prosperous  {cf.  Gen.  xxx.  15),  was  justly  to  bear  the  name.  He 
was  to  be  a  child  of  prosperity,  blessed  with  earthly  good  ;  he  was  to  enjoy  rest 
all  his  life  long  in  strong  fortresses.  It  is  evident  enough  that  this  blessing  is 
simply  an  exposition  of  the  name  Asher,  and  that  Moses  here  promises  the 
tribe  a  verification  of  the  07)ien  contained  in  its  name." — (Keil). 

I.  Numerous  offspring.  "  Blessed  with  children,"  blessed  among,  or  more 
than  the  rest  of  tlie  sons.  He  shall  have  numerous,  strong  and  healthy 
children.  "Lo,  children  are  an  heritage  of  the  Lord,  and  the  fruit  of  the  womb 
is  his  reward." 

IL  Social  prominence.  "  Acceptable  to  his  brethren."  Not  merely  beloved 
among  his  brethren,  but  the  one  specially  favoured  and  elevated  by  the  Lord, 
Asher  above  tribal  suspicion  and  animosity.  His  influence  supreme  and 
respected. 

III.  Abundant  prosperity.     "  Let  him  dip  his  foot  in  oil."     Oil  fur  the  face 

and  oil  for  the  feet ;  abundant  and  most  famous.     Like  Job,  he  "  washed  his 

steps  with  batter  (cream  or  thick  milk),  and  the  rock  poured  out  rivers  of  oil 

(alongside  of  me  wherever  I  went,  like  the  refreshing  stream  which  followed 

410 


EOMILETIO  COMMENTARY :  DEUTERONOMY.         chap,  xxxiii. 


Israel  in  the  desert)  (Job  xxix.  6).  God  provided  necessities  and  dainties. 
This  rich  tribe  had  plenty  in  its  borders  and  exported  to  other  places.  *'  Out 
of  Asher  his  bread  shall  be  fat  and  he  shall  yield  royal  dainties  "  (Gen.  xlix.  20). 

IV.  Security  in  tlie  enjoyment  of  this  prosperity-  "  Thy  shoes  iron  and 
brass."  The  reference  not  to  the  feet,  nor  to  mining,  but  a  poetic  figure  for 
impregnable  strength  and  defence.  Their  strength  shall  be  as  iron  and  their 
fortresses  as  brass  ;  closed  and  well  defended.  "  The  mountains  (barriers)  were 
mountains  of  brass  "  (Zech,  vi.  1). 

V.  Strength  in  proportion  to  need.  "As  thy  days"  last  so  shall  thy 
strength  continue.  Thou  shalt  never  diminish  in  number,  nor  decay  in  vigour. 
Thy  youth  shall  be  renewed  and  flourish  in  old  age.  As  a  tribe  they  should 
not  meet  with  disaster,  but  grow  stronger  and  stronger.  It  may  be  applied  to 
rest.  Constantly  exposed  to  irruptions  and  pillage,  God  would  give  confidence 
and  security.  As  "  thy  days,"  circumstances,  vicissitudes  and  efforts,  "  so 
shall  thy  rest  be."  When  faithful  to  God  no  evil  can  touch,  no  enemy  over- 
come us.     "  God  is  my  defence,  I  shall  not  be  greatly  moved." 

Strength  Equal  to  the  Day. —  Verse  25. 

Many  great  temporal  blessings  promised  to  Asher,  none  like  this  which  is 
superior  to  all  others.     Strength  for  the  day. 

I.  Natural  strength  as  duration  of  the  days.  Some  laid  by  in  life  through 
infirmities  and  accidents,  but  others  vigorous  and  strong  to  the  last.  "  The  back 
is  made  to  meet  the  burden."  The  eye  of  Moses  was  not  dim,  nor  his  natural 
force  abated  (chap,  xxxiv.  7).  Caleb  at  four-score  and  five  was  as  strong  and 
ready  for  war  as  in  the  day  Moses  sent  him  to  view  the  land  (Josh.  xiv.  10,  11). 
"  Fat  and  flourishing  in  old  age  to  show  that  the  Lord  is  upright." 

II.  Varied  strength  as  the  character  of  the  days-  Days  vary  in  complexion. 
Days  of  light  and  darkness,  of  duty  and  warfare.  Present  days,  the  age  in 
which  we  live,  with  its  philantrophies,  enterprises  and  missionary  ardour. 
Future  days,  whatever  they  may  be  or  bring.  "  He  hath  said,  I  will  never 
leave  thee  nor  forsake  thee." 

III.  Spiritual  strength  as  long  as  days  and  duties  last.  The  strength  of  the 
sufferer  to  bear  "  the  ills  of  life  "  in  patience  and  submission  to  God  ;  of  the 
speaker  to  restrain  and  to  put  forth  his  energy  ;  of  the  soldier  for  aggressive  and 
courageous  warfare,  for  complete  and  constant  victory.  We  need  strength  to 
sit  still  in  this  restless  and  feverish  day  ;  strength  to  obey  when  commanded  to 
act.  Strength  as  the  condition  of  rest  and  the  success  of  work.  "All  your 
need  according  to  his  riches  in  glory  by  Christ  Jesus." 

Let  me  but  hear  my  Saviour  say, 
Strength  shall  be  equal  to  thy  day ; 
Then  I  rejoice  in  deep  distress. 
Leaning  ou  all  suflScieut  grace. 

Strength  According  to  the  Days. —  Verse  25. 

I.  It  is  not  the  design  of  these  words  to  suppress  forelooking  and  foreplanning 
in  secular  things.  11.  Nor  are  they  designed  to  teach  men  that  God  will 
maintain  a  providence  of  miracles  on  their  behalf.  III.  They  teach  us  that 
we  cannot  know  beforehand  what  help  will  spring  up  from  our  circumstances. 
IV.  They  also  teach  us  that  anxiety  for  the  future  is  labour  lost.    Apply  the 

411 


CHAP.  XXXIII.         BOMILETIC  COMMENTARY :  DEUTERONOMY. 


subject  to  those  who —  (1)  Follow  conscience  against  their  interests.  (2)  "Wish 
to  reform  from  evil  habits,  but  fear  they  will  not  be  able  to  hold  out.  (3)  Look 
wistfully  on  a  Christian  life,  but  doubt  if  they  would  be  able  to  maintain  it. 
(4)  Are  exceedinp;ly  troubled  in  regard  to  expected  events.  (5)  Are  troubled 
about  relative  afflictions.  (6)  Are  troubled  about  their  own  death. — H.  W. 
Beecher. 

The  Majesty  of  Israel's  God. —  Verses  26-29. 

Conclusion  of  blessings  corresponds  with  introduction.  The  kingdom  was 
founded  in  Jehovah  the  salvation  of  his  people.  So  in  conclusion  .Jehovah  is 
their  eternal  refuge,  and  they  are  blessed  in  Him.  Tiiese  probably  the  last 
words  Moses  wrote.  The  next  chapter  added  by  another  writer.  God's 
majesty  and  power  set  forth  in  splendid  imagery. 

I.  Inimitable  in  his  perfections.  Not  like  the  vanities  of  nations  ;  if  real, 
they  cannot  be  compared  with  the  Almighty,  1.  Eternal  in  existence.  "  The 
eternal  God  " — not  of  yesterday  ;  before  time,  before  all  worlds  ;  ever  icas,  is, 
and  will  he  the  same  unchangeable,  wise  and  holy  being,  "  the  everlasting  God." 
2.  Uiieqiialled  in  majesty.  "  None  like  unto  the  God  of  Jeshurun."  "  Every 
nation  boasted  of  its  God,  but  none  had  such  a  God  to  boast  of  as  Israel  had." 
"  Who  is  like  unto  thee,  0  Lord,  among  the  gods  ?  Who  is  like  thee,  glorious 
in  holiness,  fearful  in  praises,  doing  wonders  ? " 

II.  Powerful  in  His  protection.  "Thy  refuge."  1.  Arms  to  sustain. 
"  Underneath  are  the  everlasting  arms  " — arms  which  never  relax  their  embrace, 
never  get  weary  and  strong  as  omnipotence,  bearing  up,  carrying  and  keeping 
from  falling  the  weakest  child  that  trusts  them.  2.  Strength  to  overcome.  "He 
shall  thrust  out  the  enemy."  God  drove  out  the  heathen  to  plant  them 
(Ps.  xc.  1).  He  will  dislodge  our  enemies,  open  up  the  way,  conquer 
principalities  and  powers,  and  put  us  in  possession  of  heaven.  3.  Confidence  in 
security.  "  Israel  then  shall  dwell  in  safety."  When  planted  by  God,  he  is  a 
strong  tower  and  protection,  without  earthly  bulwarks,  alliances,  and  resources  ; 
even  in  opposition  and  danger  God  gives  confidence  and  security.  "  He  shall 
dwell  on  high ;  his  place  of  defence  shall  be  the  munitions  of  rocks " 
(Is.  xxxiii.  16). 

III.  Constant  in  oversight.  God  never  forgets,  nor  forsakes.  No  people 
so  well  provided  for  as  Israel.  1.  Abundant  provision.  "The  fountain  of 
Jacob  "  overflows  in  streams  of  mercies  and  never  dries.  2.  Useful  p)^'ovision. 
Corn,  wine,  and  oil  to  sustain  and  refresh  ;  the  products  of  earth,  "  wheat  and 
barley,  vines  and  fig-trees,"  and  the  blessings  of  heaven,  everything  needful 
and  substantial,  "  God  give  thee  of  the  dew  of  heaven  and  the  fatness  of  the 
earth."  3.  Constant  provision.  "  The  heavens  shall  drop  down  dew."  The 
early  and  latter  rain  and  fruits  in  season  ;  no  stint,  no  scarcity.  "  Bread  shall 
be  given  him,  his  waters  shall  be  sure  "  (Is.  xxxiii.  16). 

IV.  Merciful  in  deliverance.  "  A  people  saved  by  the  Lord."  Rescued 
from  Egypt,  preserved  in  the  desert,  and  ever  kept  from  harm.  This  not  by 
Israel's  sword  nor  Israel's  skill,  but  their  salvation  bought  and  defended  by 
Jehovah.  If  ice  take  the  glory  of  national  deliverances,  admire  and  applaud 
the  courage  that  gained  them  and  the  wisdom  that  planned  them,  our  right 
band  will  become  palsied,  and  victory  may  be  followed  by  shameful  defeat. 
"  0  Israel,  trust  thou  in  the  Lord,  he  is  their  help  and  their  shield." 

412 


HOMILETIO  COMMENTARY :  DEUTERONOMY.         chap,  xxxiii. 


V.  Victorious  in  contest.  When  God  undertakes,  no  one  can  contend  with 
him  ;  this  adds  madness  to  folly.  "  Woe  unto  him  that  striveth  with  his 
Maker!"  1.  Victory  is  easy.  "Thine  enemies  found  liars"  who  predicted 
failure.  2.  Victory  is  complete.  "  Thou  shalt  tread  upon,"  subdue  all  opposi- 
tion ;  assail  "  their  high  places  "  and  level  them  to  the  dust.  Satan  to  be  trod 
upon  shortly,  death  and  the  powers  of  hell  subdued.  Free,  complete,  everlasting 
victory.     "  Salvation  is  of  the  Lord." 

The  Happiness  of  Israel  in  God. —  Verse  2*^. 

God  is  "  blessed  for  ever "  and  the  source  of  blessing  to  his  people.  He 
derives  no  happiness  from  them  but  imparts  it  to  them.  "  Happy  art  thou, 
0  Israel." 

I.  Happy  in  the  presence  of  God.  Who  is  their  home,  refuge  and  dwelling 
place.  Man  wants  rest  and  blessedness,  a  centre  of  unity,  a  perfect  home. 
These  only  found  in  God.  Earthly  home,  a  mere  shadow,  a  type  of  eternal 
home.  In  seeking  this  home,  God  is  with  his  people.  "My  presence  shall  go 
with  thee  and  I  will  give  thee  rest." 

II.  Happy  in  the  salvation  of  God.  "  0  people  saved  by  the  Lord ."  Israel's 
deliverance  a  type  of  salvation  in  Christ — Christians  like  ancient  Israel,  a 
people  separated,  saved  and  exalted.  "  Save  us,  0  Lord  our  God,  and  gather 
us  from  among  the  heathen,  to  give  thanks  unto  thy  holy  name  and  to  triumpli 
in  thy  praise." 

III.  Happy  in  the  protection  of  God,  "  Tlie  eternal  God  is  thy  refuge." 
He  was  the  shield  of  their  helj) — Israel  "  dwelt  safely  alone  "  among  enemies. 
Without  treaties  and  alliances  with  other  nations.  God  protects — (1)  In 
defensive  War,  "  their  shield,"  which  nothing  can  pierce  or  turn  aside.  "With 
favour  wilt  thou  compass  (crown)  him  as  with  a  shield"  (Ps.  v.  12.)  (2)  hi  offensive 
War,  "their  sword."  To  slay  their  foes,  ensure  their  progress  and  gain  them 
eminence.     "  The  sword  of  thy  excellency." 

IV.  Happy  in  the  triumph  of  God.  God's  wonders  were  terrible  in  reality 
and  report.  1.  Fear  put  the  enemy  to  flight.  "  The  terror  of  God  was  upon 
the  cities  that  were  round  about  them,  and  they  did  not  pursue  after 
the  sous  of  Jacob  "  (Gen.  xxxv.  5  ;  cf.  Ex.  xxiii.  27  ;  Deut.  ii,  25  ;  xi.  25). 
2.  Fortifications  were  no  defence.  God,  higher  than  the  loftiest  bulwark, 
"  rideth  upon  the  heaven "  in  splendour,  power,  and  supremacy.  Is  this  God 
your  God  ?  Then  His  heavenly  favour,  protection,  and  triumph,  are  yours. 
"  Happy  is  that  people  that  is  in  such  a  case  ;  yea,  happy  is  that  people  whose 
God  is  the  Lord." 

HOMILETIQ  HINTS   AND    SUGGESTIONS. 

Ver.  23.  Satisfied.     1.  Men  thirst,  never  hunger,  and  he  that  believeth  on 

are  not  happy,  dissatisfied.     2.  God's  me  shall  never  thirst." 
favour  alone  can  satisfy,  things  seen 

and  heard  give  no  permanent  enjoy-  Ver.   26.   Rideth  to  help.      1.    The 

ment,  Ecc.  i.  8.     "Our  own  will,  al-  source  of  help.      "Heaven."     2.  The 

though   it   should   obtain    its   largest  siviftness    of    help.      Riding   as     one 

wish,   would    always   keep   us   in  un-  one  on  horse,  coming  with  irresistible 

easiness"   {Pascal).      "Satisfied  with  might.    3.  '^\\q  majesty  oi\\Q\]).    Rides 

favour."     He  that  cometh  to  me  shall  in  state  and  splendour,  in  magnificence 

413 


CHAP,  xxxni. 


EOMILETIC  COMMENTARY :  DEUTERONOMY. 


of  clouds  and  awful  grandeur.  4.  The 
variety  of  help.  Heaven  and  earth 
united,  thunder  and  lightning,  hail- 
stones and  artillery,  "  excellency  on 
the  sky."  "  Having  the  celestial 
creatures  for  his  cavalry,  and  the  ter- 
restrial for  his  infantry  ;  how  then  can 
his  want  help"  {Trapp).  5.  The 
sufficiency  of  help.  "  None  like  him  " 
in  power  and  disposition. 

Ver.  27.  The  eternal  God,  Heb., 
the  God  of  antiquity,  that  "ancient 
of  days,"  that  "Rock  of  Ages," 
"  who  is  before  all  things,  and  by 
whom  all  things  consist"  (Col.  i.  17), 
"  who  is  the  first  and  the  last,  and 
besides  whom  there  is  no  God "  (Is. 
xliv.  6)  Trapp.  Thy  Refuge,  God  the 
home  of  the  soul.  1.  Man  a  homeless 
creature.  A  wanderer  in  the  wilder- 
ness, seeking  habitation  and  rest.  2. 
God  a  home,  for  shelter,  provision,  and 
rest.  "Our  dwelling  ^^^ace  in  all 
generations."  Everlasting  arms.  1. 
Long   enough    to    embrace    eternity. 

2.  Strong  enough  never  to  get  weary. 

3.  Ready  enough  to  embrace  any  that 
come.  4.  Yet  "stretched  out"  in  pa- 
tience, perseverance  and  love,  to  "  dis- 
obedient," rebellious  "  children,"  "all 
day  long,"  Rom.  x.  21.  What  a  ten- 
der, compassionate  attitude  of  God 
towards  sinners  !  The  glory  of  God's 
forbearance  a  bitter  ingredient  of 
misery  at  last.  The  words  a  descrip- 
tion of  God's  power  also.  Power  to 
lift  up  the  losvest  and  most  degraded, 
to  protect  and  shelter  the  weakest  and 
most  timid.  "  As  the  arm  is  the 
emblem  of  power,  and  of  power  in  a 
state  of  exertion,  the  words  here  state 


that  an  unlimited  and  unconquerable 
power  shall  be  eternally  exerted  in  the 
defence  of  God's  church,  and  in  the 
behalf  of  all  those  who  trust  in  him." 
A.  Clarke. 

Destroy  them.  \.l^\iQduty.  ^'Destroy 
them,"  spare  no  sin,  no  enemy.  Not 
merely  maim,  utterly  irradicate  them 
and  leave  nothing  undone.  2.  The 
strength  to  perform  it.  "He  shall 
thrust  out,  &c."  God  goes  before  in 
providence,  accompanies  in  person 
and  equips  for  success. 

Ver.  29.  Happy.  1.  God's  people 
happy  in  this  life.  Trusting  in  God 
they  have  contentment,  hope  and 
security.  All  things  work  together 
for  their  good,  a  real,  solid,  happiness, 
not  momentary  joy  or  feverish  excite- 
ment.    "Happy  art  thou,  0  Israel." 

2.  Happy  in  death.  Guilt  and  fear 
taken  away,  death  and  hell  conquered. 
"  The  end  is  peace."  "  The  battle  is 
fought,"  said  Dr.  Payson,  "  and  the 
victory  is  won  for  ever,  I  am  going  to 
bathe  in  an  ocean  of  purity,  and  bene- 
volence, and  happiness  to  all  eternity." 

3.  Happy  in  the  world  to  come.  Heaven 
a  place  of  peace  and  felicity.  No  dis- 
cord nor  disorder  there.  A  realization 
of  Howe's  conception,  "  the  blessedness 
of  the  righteous,"  and  Baxter's  "Saints' 
Everlasting  Rest." 

Man's  sickly  soul,  though  turned  and  toss'd 

for  ever 
From  side  to  side,  can  rest  on  nought  but  thee  ; 
Here,  in  full  trust ;  hereafter,  in  full  joy. 
On  thee,  the  promised,  sure  eternal  down 
Of  spirits,  toil'd  in  travel  through  this  vale.  — 

Young. 


ILLUSTRATIONS   TO    CHAPTER   XXXIII. 


Ver.  2.  Shined.  Contemplate  the 
exalted  attributes  of  Deity  ;  the  dis- 
plays of  His  glory ;  the  splendours  of 
His  throne  ;  the  amplitudes  of  His 
dominions  ;  the  angelic  orders  of  His 
kingdom  ;  the  richness  of  His  gifts, 
and  the  untouched  ocean  of  happiness 
3'-et  in  reserve  for  His  people  {J.  Wilson). 
Saints.  The  interest  felt  by  the  angels 
in  all  that  concerns  the  Gospel  and  the 
414 


eternal  interests  of  men  put  on  their 
probation,  form  a  very  humbling  con- 
trast to  our  cold  indifference. — Adams. 

Ver.  4.  Laiv.  A  law  is  valuable, 
not  because  it  is  law,  but  because  there 
is  right  in  it ;  and  because  of  this 
Tightness  it  is  like  a  ve-.sel  carrying 
perfume  ;  like  the  alabaster  enclosure 
of  a  lamp. — Beecher. 


HOMILETIG  COMMENTARY :  DEUTERONOMY. 


CHAP.  XXXIV. 


Ver.  6.  Live.  Every  man's  life  lies 
within  the  present,  for  the  past  is 
spent  and  done  with,  and  the  future 
is  uncertain. — Antonius. 

Vers.  9-11.  Observed  Thy  word — 

How  fond  it  were  to  wish  for  such  a  King, 
And  no  obedience  to  His  sceptre  bring, 
Whose  yoke  is  easy,  and  His  burthen  light ; 
His  service  freedom,  and  His  judgments  right. 
—  Waller. 

Ver.  12.  Beloved  of  the  Lord.  Two 
gentlemen  were  once  riding  together, 
and  as  they  were  about  to  separate, 
one  said  to  the  other,  "  Do  you  ever 
read  your  Bible  ? "  "  Yes  ;  but  I  get 
no  benefit  from  it,  because,  to  tell  the 
truth,  I  do  not  feel  that  I  love  God." 
"  Neither  did  I,"  replied  the  other, 
"but  God  loved  me."  This  answer 
produced  such  an  effect  upon  his  friend 
that  he  said,  "  It  was  as  if  one  had 
lifted  him  off  the  saddle  into  the  skies." 
It  opened  up  to  his  soul  at  once  the 
great  truth,  that  it  is  not  how  much  I 
love  God,  but  how  much  God  loves 
me. 

Vers.  18,  19.  Going  out.  Trades 
exemplify  dependence  and  mutual 
help.  Precisely  because  no  man  can 
reach  perfection  in  all  the  arts,  and  be 
a  proficient  in  every  profession,  the 
progress  of  civilization  requires  the 
division  of  labour  ;  not  division  in  the 
sense  of  hostility,  but  a  division  of 
works  with  a  common  will — many  de- 
partments with  one  interest,  "  diversi- 
ties of  operation  with  the  same  spirit." 
Not  more  completely  does  the  wheel 
of  the  engine  depend  upon  the  boiler, 
or  the  rod  upon  the  valve,  than  one 
individual  upon  another  in  the  more 
intricate  and  wondrous  mechanism  of 
society. 

Heaven  forming  each  on  other  to  depend, 
A  master,  or  a  servant,  or  a  friend, 
Bids  each  on  other  for  assistance  call, 
Till  one  man's  weakness  grows  the  strength 
of  all,  — F.  D.  Huntington,  D.B. 


Ver.  20.  Lion.  Wonderful  is  the 
case  of  boldness  in  civil  business. 
What  first  ?  Boldness.  What  second 
and  third  ?    Boldness. — Bacon. 

Ver.  23.  Satisfied  with  favour. 
"  My  soul  hath  found  inexpressibly," 
said  John  Brown,  of  Haddington, 
"  more  sweetness  and  satisfaction  in 
two  words  such  as  these — thij  God  and 
my  (toc?— than  all  the  pleasures  found 
in  the  things  since  the  creation  could 
equal." 

Give  what  thou  canst,  without  thee  we  are  poor. 
And  with  thee  rich,  take  what  thou  wilt  away. 

Cowper. 

Ver.  25.  Strength.  Dr.  Doddridge 
was  one  day  talking,  much  depressed, 
his  very  heart  desolate  within  him; 
but,  says  he,  passing  a  cottage  door 
open,  I  happened  at  the  moment  to 
hear  a  child  reading,  "  As  thy  days,  so 
shall  thy  strength  be."  The  effect  on 
my  mind  was  indescribable.  It  was 
like  life  from  the  dead. — Jay. 

Ver.  27.  Thrust  out. 

Rouse  to  some  work  of  high  and  holy  love, 
And  thou  an  angel's  happiness  shall  know. 

Ver.  28.  Shield.  If  heaven  and 
earth  shake  God  hath  ordained  and 
secured  that  his  children  shall  be 
protected  as  they  need  and  when  they 
need.  When  the  enemy  is  most 
strongly  assaulting,  at  the  last  ex- 
tremity, when  every  other  refuge  shall 
have  been  swept  away. — Bridges. 
Creature  extremity  can  never  reach 
beyond  the  help  of  Omnipotence. 

Ver.  29.  Happy  art  thou,  0  Israel. 

O  Israel,  blest  beyond  compare  ; 
Unrivalled  all  thy  glories  are. 
Jehovah  deigns  to  fill  thy  throne, 
And  calls  thine  interest  His  own. 


CHAPTER  XXXIV. 

Critical  Notes. — This  chapter,  written  after  death  of  Moses,  once  formed  an  introduction 
to  book  of  Joshua. 

1-4.    Moses  ascends  Nebo.    Pisgah  height,  of  which  Nebo  a  peak  ;  from  which  extensive  pros- 
pect of  land  east  of  Jordan  to  Dan-     Not  Laish-Dan  (Judges  xviii.  27)  which  was  not  in  Gilead. 

415 


CHAP.  XXXIV.         nOMILETIC  COMMENTARY :  DEUTERONOMY. 


Probably  a  town  in  north  of  Peraea.  Utmost  sea,  Mediterranean,  beyond  which  no  land.  Zoar, 
southern  extremity  of  Dead  sea  (c/.  Gen.,  xix.  22).  See,  really  with  the  naked  eyes  miraculously 
strengthened. 

5-6.  Death  and  Burial  of  Moses.  Word,  lit.  at  the  mouth  of  the  Lord.  "  The  sense  clear 
from  Gen.  xlv.  21.  Vulg.  correctly  "juhente  Domino."  It  denotes  that  Moses  died,  not  because 
his  vital  powers  were  exhausted,  but  at  the  sentence  of  God,  and  as  a  punishment  for  his  sin, 
cf.  xxxii.  51. — {Spcal:.  Com.)  Buried.  God  buried  him,  an  honour  perhaps  designed  to  sustain 
the  authority  of  Moses,  which  might  have  been  impaired  through  punishment.  Sepulchre.  Not 
merely  lest  he  should  become  an  object  of  superstitious  honour,  for  Jews  not  prone  to  this 
pai'ticular  form  of  error.  But,  bearing  in  mind  the  appearance  at  Transfiguration  (Mat.  xvii.  1-10) 
and  what  is  said  by  Luke  v.  9,  we  may  conjecture  that  Moses  after  death  passed  into  same  state 
with  Enoch  and  Elijah  ;  and  that  his  sepulchre  could  not  be  found,  because  shortly  translated 
from  it  {Speak.  Com.) 

10-12.  The  character  of  Moses.  Joshua  filled  with  the  spirit  (ver.  9)  of  practical  wisdom  in 
manifold  action  (Is.  xi.  2)  ;  but  not  like  Moses,  gifted  with  power  to  work  signs  and  miracles, 
to  found  a  kingdom  and  create  a  nation.  None  equalled  him  (except  Jesus)  in  official  dignity, 
holy  character  and  intimate  friendship  with  God.  Knew  God  freely  and  familiarly  conversed 
with  him.     This  made  him  eminent  above  all  prophets  (cf.  Num.  xii.  8). 

Unrealised  Visions. —  Verses  1-8. 

Tlie  great  parable  of  the  wanderings  of  Israel  in  the  wilderness  has  one  of  its 
profouudest  applications  in  the  death  of  the  two  great  leaders,  Moses  and 
Aaron.  Men  above  all  others  entitled  to  enter  the  laud  of  promise  ;  neither 
falling  in  battle  nor  dying  a  natural  death,  both  doomed  to  die  by  the  sentence 
of  Jehovah  whom  they  served,  and  under  whom  they  were  leading  the  people. 
This  startles  into  a  recognition  of  the  tragedy  of  life  and  the  impress  of  reality. 
Aaron,  the  high  priest  of  God,  though  infirm,  a  noble  and  saintly  man  ;  in 
character  and  service  second  only  to  Jiis  brother,  led  by  Moses  and  his  son  out 
of  the  midst  of  the  wondering,  weeping  people  to  die  in  priestly  robes,  on  the 
lonely  summit  of  the  Mount  in  Edom.  Moses  must  die  on  Nebo,  but  die  alone; 
neither  son  nor  brother  to  close  his  dying  eyes  or  receive  his  last  words.  Yet 
in  its  romantic  incidents  and  tragic  crisis,  his  death  a  fitting  close  of  his  great 
heroic  life.  The  command  to  climb  Nebo  and  die  after  such  a  vision,  seems 
a  penal  infliction  wantonly  aggravated.  Imagination  can  scarcely  enhance  the 
mystery  and  the  awe,  terrible  in  deliberateness  and  conditions.  Only  sublimest 
faith  could  implicitly  obey  such  a  mandate.  It  is  a  twofold  parable.  First,  of 
the  luirealised  hope  of  human  life.  1.  The  unrealised  hopes  of  human  life; 
the  frequent  disappointments,  the  unfulfilled  purposes  which  so  often  characterise 
it ;  and  which,  to  the  affections  and  the  philosophy  of  life,  are  so  mysterious 
and  painful.  Every  life  a  pilgrimage  seeking  its  goal  in  some  Canaan  of  rest. 
We  picture  it,  struggle  for  it  and  sometimes  on  verge  of  realizing  it.  We  "see 
it  with  our  eyes  ;"  but  in  mysterious  providence  of  life,  forbidden  "to  go  over." 
"  Our  purposes  are  broken  off,"  we  are  disappointed,  and  resent  if  faith  prevent 
not.  Mark  conditions  under  which  Moses  died.  (1)  While  as  yet  his  physical 
strength  was  undiminished,  "  His  eye  not  din),"  etc.  (2)  While  as  yet  there 
seemed  a  great  work  for  him  to  do,  Jordan  to  cross,  Jericho  to  conquer, 
Canaanites  to  drive  out,  etc.  (3)  He  died  just  when  bright  prospects  filled  his 
eye,  when  all  the  hope  of  his  life  was  about  to  be  fulfilled.  What  explains  this 
mystery  or  justifies  tiie  ways  of  God  to  man  ?  Cannot  always  judge,  but  learn: 
Success  is  not  the  chief  nobility  of  life.  2.  The  chief  blessedness  of  life 
is  capability  of  service.  3.  It  is  a  blessed  thing  to  die  when  the  work  has  been 
so  far  dune  that  it  justifies  the  worker,  demonstrates  his  character,  vindicates 
his  nobleness  ;  so  that  he  is  not  ashamed  to  leave  it  for  completion  ;  so  that 
his  friends  are  proud  of  its  unfinished  fragments.  Tliis  not  always  given,  but 
the  faithful  servants  accepts  the  conditions.  4.  The  formal  denial  of  our  hopes 
may  be  the  means  of  perfecting  our  character.  5.  If  in  our  service  we  have 
416 


HOMILETIC  COMMENTARY :  DEUTERONOMY.  ohap.  xxxiv. 


sinned  against  right  methods  and  tempers  of  service,  sinned  against  Him  whom 
we  serve,  it  is  well  that  his  disapproval  of  our  sin  should  be  manifest.  6.  The 
prohibition  comes  with  gracious  mitigations.     The  sting  of  death  extracted, 

(1)  What  greater  grace  wrought  in  a  man  than  acquiescence  in  such  a  mandate. 

(2)  Moses  is  permitted  to  prepare  for  departure.  (3)  He  is  permitted  to_  see  his 
successor.  7.  God  honours  his  faithful  servant  by  Himself  preparing  his 
sepulchre.  8.  God  fulfilled  His  promises  and  the  hopes  of  his  servant  in  a 
deeper  and  higher  way  than  he  anticipated. 

Second,  of  the  visions  which  may  inspire  human  life,  its  unrealised  hopes 
notwithstanding.  To  men  who  live  greatly  God  gives  visions  through  this  very 
idealism  of  life,  which  are  glorious  inspiration  and  strength  ;  visions  of  a  great 
faith  and  a  bright  hope  ;  of  rest  through  the  toil,  of  triumph  while  they  fight, 
of  heavenly  perfection  and  blessedness.  Many  glorious  visions  had  been  given 
to  Moses.  Who  knows  but  to  the  lofty  soul  of  this  man  of  God,  Canaan  would 
have  been  a  disenchantment.  Many  of  our  realised  hopes  are.  In  the  better 
country  no  shortcoming,  no  disappointment.  Canaan  may  suffice  for  a  sugges- 
tive prophecy ;  only  God's  heaven  can  be  a  satisfactory  fulfilment.  A  great 
thing  for  faith  to  climb  and  stand  on  heights  to  survey  the  heritage  of  God. 
And  the  nearer  Jordan,  the  more  glorious  the  prospect.  The  goodly  land  is 
revealed.  All  earthly  lights  pale  before  the  great  glory,  all  things  here  seem 
little  and  unimportant  in  that  great  blessedness.  "  The  sufferings  of  the  present 
time  are  not  worthy  to  be  compared,  etc."  Thus  Moses  disappears  from  sight 
and  God  buries  him.  One  more  glimpse  of  him  vouchsafed  on  "  the  Holy 
Mount."  The  prayer,  "  show  me  thy  glory,"  was  finally  answered.  "  When 
Christ,  who  is  our  life,  shall  appear,  we  also  shall  appear  with  Him  in  glory." 
"  Such  honour  have  all  the  saints." — Dr.  Allan's  Vision  of  God. 

The  Burial  of  Moses — its  Lessons  and  Suggestions. 

Strange  and  singular  that  the  greatest  of  all  Old  Testament  prophets  should 
find  a  resting  place  in  the  earth  and  no  man  able  to  point  it  out.  Sepulchres 
of  Abraham,  Isaac  and  Jacob  among  the  groves  of  Hebron,  Joseph's  bones  rest 
in  Shechem,  sepulchre  of  David  by  Jerusalem,  the  home  of  his  heart.  Neglect 
of  the  people  did  not  leave  the  spot  unmarked.  Not  what  a  Jew  wished  or 
what  popular  history  would  have  framed,  this  death  and  burial,  fitted  to  be  a 
source  of  fruitful  reflection. 

I.  God  will  have  no  one,  living  or  dead,  to  stand  between  His  creatures  and 
Himself.  II.  God  wishes  men  to  see  something  more  left  of  His  servants  than 
the  outward  shrine.  III.  God  takes  the  honour  of  His  servants  into  His  own 
keeping.  IV.  God  would  teach  men  that  He  has  a  relation  to  His  servants 
which  extends  beyond  their  death.  V.  God  wouid  teach  men  from  the  very 
first  that  His  regard  is  not  confined  to  any  chosen  soil.  VI.  There  is  one 
concluding  lesson  which  has  been  reserved  for  us  in  its  fulness,  and  which  could 
be  seen  only  partially  by  the  Jews — that  the  seeming  failure  in  a  true  life  may 
have  at  least  a  complete  compensation.  Under  the  gospel  this  view  clear.  As 
God  forgave  the  sin  we  see  that  long  since  he  made  up  the  loss.  This  a  comfort 
to  many  who  feel  immeasurably  distant  from  Moses,  as  if  our  nature  were  all 
broken  by  failure  and  flaw.  A  true  purpose  in  life  shall  reach  a  perfect  close 
one  day,  its  shortcomings  completed,  its  errors  rectified,  its  visions  realised. 
One  greater  than  Moses  ended  life  in  what  appeared  utter  failure,  with  His 
followers  scattered.  His  mission  rejected  and  He  Himself  betrayed  to  a  death  of 
agony  and  shame.  But  He  cried,  "  It  is  finished,"  achieved  success  and  secured 
it  for  all  who  take  up  the  cross  and  follow  Him.  There  is  full  compensation  for 
failure  in  every  true  life,  and  the  highest  where  struggle  and  loss  have  been 

2  D  417 


CHAP.  XXXIV.  HOMILETIC  COMMENTARY :  DEUTERONOMY. 


deepest.  Most  comforting  of  all  these  is  reversal  of  consequences  of  sin  in 
contrition  and  faith.  Tlie  shadow  on  earth's  dial-plate  is  turned  back  when 
eternal  life  is  gained  and  the  sun  no  more  goes  down.  Like  Moses  we  shall  rise 
to  have  heart's  desire,  to  look  on  the  land  and  on  Him  who  is  the  glory  of  it. 

Rev.  John  Ker. 

The  Death  of  Moses. 

I.  The  greatest  of  men  are  but  instruments  in  God's  hands,  and  He  can  afford 
to  lay  them  aside  when  He  chooses.  Moses  seemed  indispensable.  None  of 
similar  ability  and  character  to  carry  on  work,  yet  God  determined  to  move  him. 
Paul,  Luther,  Wesley,  and  great  reformers  removed,  yet  truth  survives,  progresses 
and  triumphs.  1.  Let  this  dispel  fears  for  future  of  the  Church  of  God. 
2.  Abate  personal  pride,  and — 3.  Calm  our  fears  for  loved  ones.  "  God,  the 
husband  of  the  widow,"  etc.  H.  The  time  and  the  manner  of  each  man's 
removal  from  earth  are  fixed  by  God.  HL  When  God  removes  His  servants 
from  earth,  it  is  that  He  may  take  them  to  Heaven.  IV.  Until  God  calls  us 
away,  let  us  be  diligent  in  doing  good.  V.  God  frequently  gives  intimation 
that  He  is  about  to  call  them  to  Himself  VI.  God  will  remove  all  difficulties 
away  in  our  heavenward  journey.     Adapted  from  Vol.  II.  Preachers  Monthly. 

"In  His  bless'd  life, 
I  see  the  path,  and,  in  His  death,  the  price, 
And  in  His  great  ascent,  the  proof  supreme 
Of  immortality." — Young. 

The  Charming  Prospect. —  Verses  1-4. 

"  The  plains  of  Moab,"  the  last  station  before  entrance  to  Canaan 
(Num.  xxxiii.  48).  The  prospect  from  Pisgah,  charmiug  in  beauty  and 
extent.  About  160  miles  in  length  and  50  or  60  in  breadth.  We  borrow  many 
of  the  following  hints  from  an  American  Sunday  School  Journal. 

I.  The  method  of  discerning  it.  He  glanced  before,  not  below  him.  In 
clear  atmosphere,  he  saw  verdure,  sunshine  and  "  the  glory  of  all  lands."  How  ? 
1.  With  the  naked  eye.  "  His  eye  not  dim."  Beauty  everywhere  if  only  an 
eye  to  see.  An  artist's  eye  ;  a  poet's  eye.  Culture  and  communion  with  God 
help  to  discern  and  appreciate  landscapes.  2.  With  the  help  of  God.  "  The 
Lord  showed  him."  Indicated  direction,  gave  supernatural  strength  to  follow 
it.  The  eye  and  the  object  from  God.  To  him  are  we  indebted  for  a  spirit  of 
wisdom  and  revelation.  Natural  and  spiritual  vision,  "  the  hearing  ear  and  the 
seeing  eye  the  Lord  hath  made." 

II.  The  summit  from  which  it  was  viewed.  Moses  went  up  from  the  plains 
to  the  mount.  Clouds  and  conflict  below.  We  must  rise  higher  and  higher  for 
rest,  intercourse  with  God  and  heaven.  The  celestial  city  viewed  from  the 
delectable  mountains.  On  the  Mount  of  Transfiguration  we  see  the  glory  of 
Christ.  From  Pisgah  we  discern  Canaan.  "  In  the  mount  of  the  Lord  it  shall 
be  seen." 

III.  The  hopes  which  were  realised  by  it.  Moses  had  written  of  places 
which  he  had  never  seen.  Memory  would  sweeten  this  prospect.  1.  The  land 
zvas  secured  to  the  people.  Promised  and  were  about  to  possess  it.  2.  "  IJe 
was  reaping  the  recompense  of  reward."  Not  overwhelmed  with  grief,  because 
excluded  from  earthly  inheritance.      "  He  desired  a  better  country,  that  is  a 

418 


HOMILETIC  COMMENTARY :  DEUTERONOMY.         chap,  xxxiv. 


heavenly."  He  saw  the  type,  but  taken  up  to  the  reality.  "  In  the  death  of  a 
good  man  eternity  is  seen  looking  through  time." — Goethe.  When  we  see  the 
salvation  of  God  we  may  pray,  "  Lord  now  let  thy  servant  depart  in  peace." 

The  Sleeping  Saint. —  Verses  5-7. 

"  Moses,  the  servant  of  the  Lord,  died,"  and  rests  from  his  labours. 

I.  Moses  died  by  command  of  God.  But  his  change  more  like  sleep  than 
death.  Lazarus  slept.  Believers  '•'  fall  asleep  in  Christ."  God  put  him  to 
rest  as  you  gently  lay  a  child  to  sleep.  "  The  Jewish  doctors  so  expound  this 
text,  as  though  God  did  indeed  take  away  his  soul  with  a  kiss  (the  loving 
mother  is  seen  to  kiss  the  child  and  then  lay  it  down  to  sleep)  ;  and  so  of  their 
903  kinds  of  death,  this  they  say  is  the  easiest.  God  bade  Moses  go  lie  down 
and  sleep  (Deut.  xxxi.  16),  and  he  accordingly  went  to  bed  when  his  Father 
bade  " — Trapp.     "  Thou  shalt  sleep  with  thy  fathers." 

II.  Moses  was  buried  by  the  hand  of  God.  God  himself,  or  Michael  at 
command  of  God  "  buried  him."  "Precious  in  the  sight  of  the  Lord  is  the  death 
of  His  saints."  He  cares  for  soul  and  body.  "  No  man  knoweth  of  His 
sepulchre  unto  this  day."  We  shall  not  speculate  or  discuss  about  it.  "  The 
grave  is  not  deep  ;  it  is  the  shining  tread  of  an  angel  that  seeks  us." — Richter. 

O,  lonely  tomb  in  Moab's  land  ! 

O  dark  Bethpeor's  hill  ! 
Speak  to  these  anxious  hearts  of  ours 

And  teach  them  to  be  still. 
God  hath  his  mysteries  of  grace, 

Ways  that  we  cannot  tell  ; 
He  hides  them  deep  like  the  sacred  sleep 

Of  him  he  loved  so  well. 

— D.  M.  Moir. 

HOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.  1.     Moses  went  up.     Climbing  xxxiv.  6).    6.  Of  transfiguration  (Matt. 

mountains.     An  address  for  children,  xvii.  7).    Mount  Zion  (Heb.  xii.  22-24). 

1.  It  is  itself  a  picture  :  the  old,  clear-  — S.  S.  Journal. 
visioned,  vigorous  man,   climbing  the 

rugged   and  lofty   mountains   east  of  Went  up.     1.  A  good  man's  life  an 

Canaan.     His  life  a  series  of  historical  ascent.     At  God's  command,  and  by 

pictures  the  most  impressive  and  in-  God's  help,   in   knowledge,    strength, 

structive.     The  lesson  is  a  picture  of  and  meetness  for  heaven.     2.  A  good 

Canaan  the  most  beautiful.    2.  Climb-  man's  death  an  ascent.    May  be  in  the 

ing  mountains  !    What  boy  or  girl  will  valley,  but  guided  through  and  lifted 

not  be  interested   in  that?     3.   The  up.      'God  ordered  that  Aaron  and 

tiioughts     that    may    have    entered  Moses  should  go  up  to  the  tops  of 

Moses'  mind  as  he  looked  out  on  hills,  mountains  to  die,"  says  J.  Edwards, 

plains,  valleys,  and  river  below,  and  "  to  signify  that  the  death  of  a  godly 

the  sea  beyond  !  man  is  but  an  entrance  into  a  heavenly 

state."      "  Death  is  to  the  good  an 

Moses     a    Man     of     Mountains,  ascension." 

1.  Mountain  of  conflict  (Ex.  xvii.  10). 

2.  Of  the  law  (Ex.  xix.  20).     3.  Of  Ver.  4.   The  Lord  showed  him.    God 
communion  with  God  (Ex.xxiv.  15-18).  gave  Moses  that  day  (1)  a  lesson  in 

4.  Of  bereavement  (Num.  xx.  23-29).      eye-teaching.    2.  K\Q&'s,on\n geography. 

5.  Of  vision    and    of  death   (Deut.     3.  ^.iQs^on  in  prophecy — tribes  not  yet 

419 


CHAP,  xxxrv.         HOMILETIC  COMMENTARY :  DEUTERONOMY. 


located.     God  showed  him  where  He  a  chastisement — a  public  visitation  for 

would  locate  them.     4.    A  lesson  in  sin  in  the  eye  of  all  the  hosts  of  Israel 

history.  "  1  sware  unto  Abraham,"  etc.  — yet  in  some  respect  an  honourable 

V.  4. — aS.  S.  Journal.  one. — Dr.  Gumming. 

Vers.  5,  6.     "  3Ioses  died  according         TJioiights    on  the  death  of  Moses. 

to  the  word  of  the  Lord."    What  oc-  I.  The  best  must  die  :    "  the  servant 

curred  in  this  case,  occurs  in  that  of  of  the  Lord."     II,  The  best  may  die 

every    Christian.       All    three — time,  in    the    zenith    of    their    greatness. 

place,  and  manner — are  fixed  in  the  III.  The  best  may  die  when  apparently 

word  of  the  Lord.      Here  a  higher  indispensible.     IV.  The  best  may  die 

power  interposes  and  disposes  of  man's  where  they  little  expect.     V.  But  all 

existence  upon  earth.     The  death  of  die  when  and  where  God  decrees. — 

Moses  was  solemn,  sudden,  and  though  R.  A.  Griffin. 

A  Weeping  People. —  Verse  8. 

Seven  days  the  usual  time  of  mourning,  for  persons  of  rank  and  eminence' 
thirty  (Gen.  1.  3,  10  ;  Num.  xx.  29).  Moses  aosent  when  he  died,  was  not 
carried  in  public  procession,  hence  bitter  mourning  (see  Josephus  Ant.  Bk.  iv. 
chap,  viii.,  sect.  48).  I.  Bereaved  by  a  mysterious  event.  Families  robbed  of 
heads.  Christian  churches  of  best  workers,  nations  of  leaders.  We  lose  their 
counsels,  influence  and  prayers,  "  the  cliariots  of  Israel  and  the  horsemen 
thereof."  We  cry  at  the  departure  of  every  leader,  "  Help,  Lord,  for  the 
godly  man  ceaseth,  for  the  faithful  fail  from  among  the  children  of  men." 
II.  Punished  for  strange  ingratitude.  Israel  often  complained  and  rebelled 
against  Moses,  did  not  treat  him  kindly.  Now  missed,  and  murmurers  are 
mourners.  "It  is  infamy  to  die  and  not  be  missed." — (Wilcox).  III.  Taught 
by  a  wise  providence.  The  justice,  truth  and  firmness  of  God  must  be  known 
(Dent,  xxxii.  49-52).  They  must  be  taught  that  God  depends  not  upon  any  of 
his  creatures,  and  that  the  best,  most  holy  and  most  useful  must  die.  "  The 
fathers  where  are  they  ?  and  the  prophets,  do  tiiey  live  for  ever  !  " 

When  some  men  die,  a  nation  feels  ; 
When  others  fall,  the  world  is  moved. 

A  Worthy  Successor. —  Verse  9. 

Anxiety  of  parents  to  be  succeeded  in  business  and  profession  by  children,  of 
noblemen  by  heirs,  of  monarchs  by  princes.     Joshua  a  worthy  successor. 

I.  He  was  introduced  by  Moses.  "  Moses  had  laid  his  hands  upon  him," 
and  thus  designated  the  person  and  conferred  the  power  (Num.  xxvii.  18,  23). 
No  breaks,  no  vacancies  in  God's  service.  One  goes,  another  comes;  one  finishes 
what  another  leaves  incomplete.  A  leader  succeeds  a  lawgiver,  '•  The  law," 
says  Bp.  Wordsworth,  "  led  men  to  see  the  promises  afar  off,  and  to  embrace 
them  (rather  to  see  and  greet  the  promises  from  afar,  Heb.  xi.  13),  and  it  brought 
them  to  the  borders  of  Canaan,  but  could  not  bring  them  into  it ;  that  was 
reserved  for  Joshua,  the  type  of  Jesus." 

II.  He  was  qualified  by  special  endowments.  "  Full  of  the  spirit  of 
wisdom."  Intimacy  with  Moses  and  training  under  his  care  not  enough.  He 
had  faith  (Num.  xiv.  6-9),  and  experience  (Ex.  xvii.  8-13)  ;  but  required  Divine 
gifts  and  graces  to  fit  him  to  govern.  The  disciples  had  been  with  Jesus,  but 
not  equipped  until  the  spirit  given.  Friendship  and  education,  patronage  and 
office,  were  shreds  of  honour.  "  The  Spirit  needed  "  as  a  spirit  of  wisdom, 
counsel,  and  might  (Is.  ii.  2). 

420 


HOMILETIC  COMMENTARY  :  DEUTERONOMY.         chap,  xxxiv. 

III.  He  was  successful  in  his  work.  "  The  children  of  Israel  hearkened 
unto  him,"  etc.  Gifted  men  admired.  Tiie  presence  and  authority  of  God  with 
His  servants  will  secure  the  affection  and  obedience  of  the  people.  Joshua 
owned  as  leader  and  prosperous  in  undertaking.  By  strength  of  character,  and 
superlative  wisdom,  men  rise  to  honour  and  success ;  wield  an  influence  after 
death,  and  become  saviours  and  kings  in  society.  "  On  that  day  the  Lord 
magnified  Joshua  in  the  sight  of  all  Israel ;  and  they  feared  him,  as  they  feared 
Moses,  all  the  days  of  his  life"  (Jos.  iv.  14  ;  iii.  7  ;  i.  5). 

The  Influence  of  a  Holy  Life. —  Verses  10-12. 

Moses  here  commended  for  character  official  position  and  privilege.  Unique 
in  greatness  and  honour.     "  There  arose  not  a  prophet,"  etc. 

I.  The  source  from  which  the  influence  came.  Fellowship  with  God,"  whom 
the  Lord  knew,"  conversed  with  "  face  to  face  "  (Num.  xii.  8).  Intercourse 
with  God  gives  power  with  man.  None  great  and  successful  without  this 
(Jacob,  Joshua,  Daniel  and  Luther).  Retirement  most  requisite,  most  season- 
able in  our  pressing  and  incessant  duties.  Moses  in  Midian  (Ex.  ii.  15  ;  iii.  1); 
John  the  Baptist  in  the  desert  (Luke  i.  30)  ;  Jesus  in  Nazareth  (Matt.  ii.  23). 
"  Learn  to  live  alone,"  said  Dr.  Paley,  when  recommending  to  the  younger 
clergy,  communion  with  God.     "  Come  ye  yourselves  apart  into  a  desert  place." 

II.  The  method  by  which  the  influence  was  acquired.  "The  Lord  sent"  him 
and  he  went  "in  the  land  of  Egypt"  to  deliver  the  people.  Obedient  to  God 
he  was  endowed  with  the  power  of  God,  Entire  consecration  of  time  and 
talents  brings  its  reward.  In  the  words  of  the  apostle,  we  have  the  influence 
of  devout  life  upon  ministerial  success.  "  We  will  give  ourselves  continually 
to  prayer  and  to  the  ministry  of  the  word  "  (Acts  vi.  4).  "  The  hand  of  the 
Lord  was  with  them  ;  and  a  great  number  believed  and  turned  unto  the  Lord." 

III.  The  ages  through  which  the  influence  lasted.  None  like  Moses  in  the 
days  of  Israel,  and  after  intervening  centuries  he  was  still  considered  "  Mighty 
in  words  and  deeds"  (Acts  vii.  22.  The  power  of  such  a  life  not  destroyed  by 
one  failure.  Memory  survives  death,  and  deeds  never  pass  into  oblivion  and 
the  tomb.  Myriads  crowd  the  lower  walks  of  life,  removed  and  no  more  missed 
than  atoms  from  the  base  of  a  lofty  pyramid.  But  men  conspicuous  for  virtues 
and  holy  deeds  will  live  in  name  and  influence  and  act  upon  the  race  till  the 
end  of  time.     "  The  righteous  had  in  everlasting  remembrance." 

"  To  hew  his  name  out  upon  time 
As  on  a  rock  ;  there  in  immortalness 
To  stand  on  time  as  on  a  pedestal." 


HOMILETIC  HINTS  AND  SUGGESTIONS. 

Ver.  9.  Joshua  chosen.  All  spiritual  Vers.  10-12.  Not  a  prophet  like 
endowments  from  the  Holy  Ghost.  The  Moses.  Unequalled.  1.  In  rank. 
spirit  of  wisdom,  courage  and  the  fear  2.  In  faithfulness  to  duty  (Num.  xii.  7  ; 
of  God  specially  needed  for  well-  Heb.  iii.  1-6).  3.  In  legislative  wisdom 
qualified  leaders  of  men.  Admire  the  and  4.  In  divine  authority,  displayed 
goodness  of  God  in  raising  up  such  (a.)  in  signs  to  the  enemy  (6)  in  terror 
men.  If  one  burning  and  shining  to  Israel.  Moses  was  warrior,  states- 
light  is  extinguished  "  the  Father  of  man,  poet,  philosoper,  hero  and  saint, 
lights  "  can  kindle  another.  No  man  has  rivalled  him,  nor  robbed 

421 


CHAP.  XXXIV. 


HOMILETIC  COMMENTARY :  DEUTERONOMY. 


him  of  his  honour.  "  A  prophet  who 
stood  by  himself  in  his  greatness  in 
relation  to  men  and  to  God.  To  be  the 
leader  of  a  nation  in  such  peculiar 
circumstances  for  40  years  was  in  itself 
a  position  without  a  parallel ;  but  to 
have  led  them  out  of  Egypt  against 
the  will  of  their  enslavers,  to  have 


been  at  their  head  during  a  whole 
generation  of  which  every  day  wit- 
nessed a  stupendous  miracle,  to  have 
been  tlie  founder  of  their  laws  and 
their  religion,  was  a  work  such  as  far 
outshone  the  deeds  of  any  one  man 
from  the  beginning  of  history,  and  such 
as  still  remains  unique." — Blunt. 


ILLUSTRATIONS   TO   CHAPTER  XXXI V. 


Vers.  1-4.  Showed.  "  My  work  is 
done  ;  I  have  nothing  to  do  but  to  go 
to  my  Father  ; "  said  the  Countess  of 
Huntingdon.  "  I  am  on  the  bright 
side  of  seventy — bright  side,  because 
nearer  to  the  everlasting  glory."  Top 
of  Pisgah.  Tlie  loneliness  of  death. 
Ordinarily  when  men  die,  there  are 
friends  to  gather  round  their  bed,  with 
tender  ministries  of  love  and  prayer. 
Sometimes  in  the  case  of  men  like 
Moses,  a  nation  will  hush  its  footsteps 
and  wait  the  issue  with  agonising 
suspense.  Shut  us  up  to  die  alone, 
with  no  hand  that  our  weakness  may 
clasp,  no  tear  that  may  soothe  our 
love,  no  prayer  that  may  wing  our 
hope,  and  how  appalling  death  becomes. 
What  pathos  there  is  in  the  shrinking 
wail  of  Pascal — "  I  shall  die  alone  !  " 
— Dr.  A  lion. 

Went  up.  What  a  contrast  to  a 
former  Divine  summons,  to  ascend 
Sinai  to  commune  with  Jehovah,  to 
receive  from  Him  comfort  and  strength 
and  a  renewed  commission  of  service  ! 
Yet  he  evinces  none  of  the  trembling 


awe  with  which  he  ascended  Sinai. 
Without  remonstrance,  without  hesi- 
tancy save  for  a  moment,  he  calmly 
obeys  the  stern  injunction.  "  A  good 
man  knows  how  to  die"  (Dr.  Allon). 
"  Death  cannot  come  to  him  untimely 
who  is  fit  to  die  "  (Milman). 

Climb  the  ascent  of  being 

And  approach  for  ever  nearer  to  the  life  divine. 

Ver.  5.  The  servant  of  the  Lord 
died.  A  man  of  God  has  fallen 
to-day. 

Ver.  8.  Weeping.  When  Augustus 
died  the  Romans  wished  that  either 
he  had  never  been  born  or  had  never 
died. 

Ver.  10.  Not  a  prophet  since. 
Moses  was  one  that  exceeded  all  men 
that  ever  were  in  understanding,  and 
made  the  best  use  of  what  that  under- 
standing suggested  to  him. — Josephus. 

Lives  of  great  men  all  remind  us 
We  can  make  our  lives  sublime,  etc. 


The  End. 


422 


Date  Due 

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