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Deuteronomy Chapter
Twenty-four
Deuteronomy 24
Chapter Contents
Of divorce. (1-4) Of new-married persons, Of man-stealers,
Of pledges. (5-13) Of justice and generosity. (14-22)
Commentary on Deuteronomy 24:1-4
(Read Deuteronomy 24:1-4)
Where the providence of God, or his own wrong choice in
marriage, has allotted to a Christian a trial instead of a help meet; he will
from his heart prefer bearing the cross, to such relief as tends to sin,
confusion, and misery. Divine grace will sanctify this cross, support under it,
and teach so to behave, as will gradually render it more tolerable.
Commentary on Deuteronomy 24:5-13
(Read Deuteronomy 24:5-13)
It is of great consequence that love be kept up between
husband and wife; that they carefully avoid every thing which might make them
strange one to another. Man-stealing was a capital crime, which could not be
settled, as other thefts, by restitution. The laws concerning leprosy must be
carefully observed. Thus all who feel their consciences under guilt and wrath,
must not cover it, or endeavour to shake off their convictions; but by
repentance, and prayer, and humble confession, take the way to peace and
pardon. Some orders are given about pledges for money lent. This teaches us to
consult the comfort and subsistence of others, as much as our own advantage.
Let the poor debtor sleep in his own raiment, and praise God for thy kindness
to him. Poor debtors ought to feel more than commonly they do, the goodness of
creditors who do not take all the advantage of the law against them, nor should
this ever be looked upon as weakness.
Commentary on Deuteronomy 24:14-22
(Read Deuteronomy 24:14-22)
It is not hard to prove that purity, piety, justice,
mercy, fair conduct, kindness to the poor and destitute, consideration for
them, and generosity of spirit, are pleasing to God, and becoming in his
redeemed people. The difficulty is to attend to them in our daily walk and
conversation.
── Matthew Henry《Concise Commentary on Deuteronomy》
Deuteronomy 24
Verse 1
[1] When
a man hath taken a wife, and married her, and it come to pass that she find no
favour in his eyes, because he hath found some uncleanness in her: then let him
write her a bill of divorcement, and give it in her hand, and send her out of
his house.
Some uncleanness —
Some hateful thing, some distemper of body or quality of mind not observed
before marriage: or some light carriage, as this phrase commonly signifies, but
not amounting to adultery.
Let him write —
This is not a command as some of the Jews understood it, nor an allowance and
approbation, but merely a permission of that practice for prevention of greater
mischiefs, and this only until the time of reformation, till the coming of the
Messiah when things were to return to their first institution and purest
condition.
Verse 4
[4] Her former husband, which sent her away, may not take her again to be his
wife, after that she is defiled; for that is abomination before the LORD: and
thou shalt not cause the land to sin, which the LORD thy God giveth thee for an
inheritance.
May not —
This is the punishment of his levity and injustice in putting her away without
sufficient cause, which by this offer he now acknowledgeth.
Defiled —
Not absolutely, as if her second marriage were a sin, but with respect to her
first husband, to whom she is as a defiled or unclean woman, that is, forbidden
things; forbidden are accounted and called unclean, Judges 13:7, because they may no more be touched
or used than an unclean thing.
Thou shalt not cause the land to sin — Thou shalt not suffer such lightness to be practised, lest the people be
polluted, and the land defiled and accursed by that means.
Verse 5
[5] When
a man hath taken a new wife, he shall not go out to war, neither shall he be
charged with any business: but he shall be free at home one year, and shall
cheer up his wife which he hath taken.
Business —
Any publick office or employment, which may cause an absence from or neglect of
his wife.
One year —
That their affections may be firmly settled, so as there may be no occasions
for the divorces last mentioned.
Verse 6
[6] No
man shall take the nether or the upper millstone to pledge: for he taketh a
man's life to pledge.
Mill-stone —
Used in their hand-mills. Under this, he understands all other things necessary
to get a livelihood, the taking away whereof is against the laws both of
charity and prudence, seeing by those things alone he can be enabled both to
subsist and to pay his debts.
Life —
His livelihood, the necessary support of his life.
Verse 10
[10] When thou dost lend thy brother any thing, thou shalt not go into his
house to fetch his pledge.
Thou shalt not go in — To prevent both the poor man's reproach by having his wants exposed, and
the creditor's greediness which might be occasioned by the sight of something
which he desired, and the debtor could not spare.
Verse 11
[11] Thou
shalt stand abroad, and the man to whom thou dost lend shall bring out the
pledge abroad unto thee.
The pledge — He
shall chuse what pledge he pleases, provided it be sufficient for the purpose.
Verse 12
[12] And
if the man be poor, thou shalt not sleep with his pledge:
Thou shalt not sleep — But restore it before night, which intimates that he should take no such
thing for pledge, without which a man cannot sleep.
Verse 13
[13] In
any case thou shalt deliver him the pledge again when the sun goeth down, that
he may sleep in his own raiment, and bless thee: and it shall be righteousness
unto thee before the LORD thy God.
Bless thee —
Bring down the blessing of God upon thee by his prayers: for though his
prayers, if he be not a good man, shall not avail for his own behalf, yet they
shall avail for thy benefit.
It shall be right —
Esteemed and accepted by God as a work of righteousness, or mercy.
Verse 15
[15] At
his day thou shalt give him his hire, neither shall the sun go down upon it;
for he is poor, and setteth his heart upon it: lest he cry against thee unto
the LORD, and it be sin unto thee.
At this day — At
the time appointed, weekly or daily.
Verse 16
[16] The
fathers shall not be put to death for the children, neither shall the children
be put to death for the fathers: every man shall be put to death for his own
sin.
Not put to death — If
the one be free from the guilt of the others sin, except in those cases where
the sovereign Lord of life and death, before whom none is innocent, hath
commanded it, as Deuteronomy 13:1-18; Joshua 7:24. For though God do visit the
father's sins upon the children, Exodus 20:5, yet he will not suffer men to do
so.
Verse 17
[17] Thou
shalt not pervert the judgment of the stranger, nor of the fatherless; nor take
a widow's raiment to pledge:
Raiment —
Not such as she hath daily and necessary use of, as being poor. But this
concerns not rich persons, nor superfluous raiment.
── John Wesley《Explanatory Notes on Deuteronomy》
24 Chapter 24
Verse 5
Free at home.
Home
Some words contain a history in themselves, and are the monuments
of great movements of thought and life. Such a word is “home.” With something
like a sacramental sacredness it enshrines a deep and precious meaning and a
history. That the English-speaking people and their congeners alone should have
this word, indicates that there are certain peculiar domestic and social traits
of character belonging to them. When we study their history we find that from
the very first they have been distinguished, as Tacitus tells us, by the manly
and womanly virtues of fidelity and chastity; by the faithful devotion of wife
to husband and husband to wife; by the recognised headship and guardianship of
the married man as indicated in the old word “husband,” and the domestic
dignity and function of the married woman as indicated in the old word “wife,”
betokening the presence of those home-making, home-keeping, home-loving
qualities of mind and heart which have always belonged to this sturdy race. And
when upon these qualities the vitalising, sanctifying influence of Christianity
was brought to bear, the outcome has been the building up of the noblest of all
the institutions of the Christian life. No man is poor, no matter what storms
of ill-fortune have beaten upon him, who can still find refuge beneath its
sacred shelter; and no man is rich, no matter how splendid his fortune or his
lot, who cannot claim some spot of earth as his home. My purpose, however, is
neither philological nor ethnological; it is rather to speak of the function of
Christianity in the home. It is upon God’s special enactment that this great
institution rests. Its function is to carry out His purposes in training and
ennobling men to do His will. Its perfection is the reflection of His love in
the majestic order of His Godhead with fatherhood, sonship, life; its beatitude
is the maintenance on earth of the peace and purity of heaven. Taking the
Christian home as we know it, then, there are certain broad features of its
economy, the mention of which will serve to bring out its character.
I. The first of
these is its unity of orderly administration, in the supreme headship of one
man, the husband; the supreme dignity of one woman, the wife; the providence of
parental love in the nurture of children, and the natural piety of children in
their reverence and obedience to their parents.
1. First, with reference to the discipline of the home, it is to be
remembered that there is a home discipline to which all the members thereof are
subject--the father and mother not less than the children. The husband and
father, the wife and mother, while they are the source of authority in the
home, are themselves under the authority of the God and Father of all, of whose
great economy they are the earthly representatives.
2. The only basis, for instance, on which the headship of the husband
can securely rest is in its conformity to the headship of Christ over His
Church. From Christ he learns that all his true authority is derived from
self-surrender, all his real power from self-sacrifice. Nor is the wife, the
husband’s consort, exempt from this discipline of self-sacrificing love. Such
service, indeed, the fond mother heart of woman is quick to render, and therein
lies the hiding of her power. But this service is due not to children only, but
to the husband as well. And this is to be shown not only in those gentle
ministries of the home which every good wife is glad to render, and in the
rendering of which her true queenship lies, but it is to be shown likewise in
the reverence which she ought always to feel towards the husband. Whensoever
the wife acts on this principle, she calls out what is noblest in her husband.
To such parental authority I need not say that children ought to be altogether
obedient in all things. Obedience is the crown and grace of childhood, without
which no child can learn to be strong and great; without which no child can be
lovable or lovely.
II. In the next
place, let me speak of three dangers that beset the Christian home--care,
worldliness, and passion.
1. First, care. The lives of all earnest men are full of care. Men
have to toil and struggle to keep their place while the busy world is moving.
There is one thing that can be done, however, and that is, we can keep care
away from the sacred precincts of the home.
2. Even more fatal to the peace and safety of the home is worldliness--the
worldliness of the husband which takes him away from his home in the calm
evenings. But even worse is the worldliness of the wife. No woman is fit to be
the queen she ought to be in her own household who does not, no matter what her
station may be, find her chief pleasure and count her chief delight in the
employments and endearments of her home.
3. And lastly, passion. Not to speak of its darker aspects--the
fretful, peevish, ungovernable temper, the hasty word, the harsh unloving look,
the little unkindnesses--oh, how often do these break up the peace, and finally
desolate the home! Therefore there is need of prayer in the home. Therefore
there is need that the fire of sacrifice should be always kept burning on its
altars. But when this is so, then we see the blessedness of a Christian home.
Beneath its shelter alone can the care-worn toiler and thinker lay his heavy
burden down; in its calm haven alone can the weary or storm-tossed spirit find
rest. (Bp. S. S. Harris.)
Verse 6
No man shall take the nether or the upper millstone to pledge.
The law respecting millstones
The Jewish law was important to that people as their
national code. Its enactments were wisely adapted to their condition and the
land they inhabited, and were calculated to secure their prosperity. But these
considerations alone would not have justified its adoption in the Word of God.
The Divine mind aims at higher objects than those which are included in this
world’s prosperity. Who can imagine, with a worthy idea of infinite wisdom, the
laws of this and the two foregoing chapters to have come from God, unless
besides the letter in which they served the Jews, they have some deeper import
by which they can give wisdom to Christians? Before proceeding further with the
subject before us, let me remind you of that most important fact, which is
equally true in vegetable growth and in the growth of religion, that all
progress is gradual. It is “first the blade, then the ear, and then the full
corn in the ear.” But corn, before it is fit for human food, must be brought to
the mill and ground; and this operation is more especially connected with the
subject before us.
I. The use of
grinding is two fold: first, the separation of the husk and less nutritious
portion from the richer interior substance of the corn; and secondly, the
trituration and pulverising, which reduces the grain to flour and thus presents
it fully prepared for the sustentation of man. Both these essential services
are done by the mill. In ancient times each family had its own mill, and the
flour for daily use was ground each day. The mill was composed of two circular
flat stones; one the upper, the other the lower. In the upper one there was a
hole, in which a wooden handle was fixed, by which it was made to go round. The
persons grinding sat to their work, and frequently when women did it there
would be two, and one passed the handle round to the other, and so the work
went on. To this our blessed Lord alludes when He says, at the end of the
Church, meant by the end of the age, or world: “Two women shall be grinding at
the mill, the one shall be taken and the other left” (Matthew 24:41). These circumstances all
guide us to the correspondence. Corn corresponds to the good in life to which
truth leads. The virtues which our views of religion open up to us are a
harvest of graces; but, as general principles, they are not quite ready for
daily use. They require to be rationally investigated, to be stripped of the
forms in which we learned them, and to be accommodated to our own wants and
circumstances. This is one of the works of the rational faculty in man. In this
respect it is a spiritual mill. To know and understand the truth, that we may
love and practise it, this is the spirit in which to read and hear the Word.
The wisdom we understand enters into the mind, the wisdom we love enters into
the heart. “The opening of Thy words giveth light, it giveth understanding unto
the simple” (Psalms 119:130). The words which remain
in the memory, and do not enter the intellect, leave us, and have left the world,
unenlightened and unedified. The grand use of the rational faculty, then, as a
spiritual mill is evident. May we never surrender it, or barter it away. But
the mill had two stones, an upper and a nether millstone. Stones represent
truths of doctrine, especially in relation to the firmness they afford as a
foundation and a defensive wall to our faith. In this sense stones are
constantly employed in the Word (Isaiah 28:16; Matthew 7:24-25; Luke 20:17; 1 Peter 2:5). The two stones of
which the mill consists represent the two grand truths into which the whole
Word divides itself: those which teach love to God and love to man. The upper
stone is the symbol of the first and great commandment. Our Lord refers to this
when answering the question, “Master, which is the great commandment in the
law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart,
and with all thy soul, and with all thy mind” (Matthew 22:36-38). The two tables of
stone, upon which the Ten Commandments, the first and the essential principles
of all the Divine Word, were written, were intended to represent the same
two-fold division of all heavenly lessons. The mill, then, with its two stones,
represents the rational faculty when it is furnished with these two grand
truths. With these two universal principles it can do, and is intended to do,
the utmost service to man. Everything that enters the mind should be submitted
to its inspection and action. Whatever is taught in relation to God which is
inconsistent with love to God and love to man should be rejected; whatever is
in harmony with both should be received. All that love would do God will do,
for God is love; all that love would reject, God will reject, for God is love.
So in relation to man. Our duty in all things is to measure our conduct by the
great law, “Whatsoever ye would that men should do to you, do ye even so to
them; for this is the law and the prophets” (Matthew 7:12). Such is the spiritual
mill, and such is its operation. What a wide field of use it has; and how
essential is that use! To try to sift, to discriminate, to adapt all that we
learn, so that fallacy and mere appearance may be rejected, and only what is
really conducive to salvation and blessing be retained: “What is the chaff to
the wheat? saith the Lord.”
II. With this view
of the important objects and indispensable character of the millstones, seen in
their correspondence, we shall be prepared to see in spiritual light the reason
of the command in our text: “No man shall take the nether or the upper
millstone to pledge: for he taketh a man’s life to pledge.” The rational
faculty, and its two grand essential principles, must never be parted with, nor
even be placed in abeyance. Oh! that this great truth that we ought never to
suspend, never to forego the use of this grand principle, our rational faculty,
were engraven on every heart. In this sublime portion of our nature the
essential means of manhood reside. He will never become a man who never
thoughtfully dares to reason for himself; who never strives to penetrate the
appearances of things, and see with a single eye Divine realities. Here is the
judgment seat for each mind. How poor a being he becomes who fears to use this
glorious capability, let degenerate millions answer. He has not the fixed
instincts of brutes and their obedience to the laws of their order, and while
he is born with debased affections, he does not use this grand means of rising
forever higher. Without that we cannot free ourselves from our own passions and
prejudices, much less from the domination of other men. Without that we cannot
rise to the freedom of citizens of heaven. We are things, not men. Let, then,
no man take your mill; it is your life. But neither the lower nor the upper
millstone must be taken. The two grand essential truths, upon which all others
hang, must neither of them be given up. Whatever is not in harmony with them
ought not to be received. Whatever is unworthy of our love to God, whatever
would lessen our love to man, should be rejected at once. How great a source of
elevation should we constantly have, if in all our hearing and reading we
should bring our spiritual corn to the mill, furnished with these spiritual
stones!
III. Finally, let me
earnestly impress upon you all the importance of using the mill. There is no
possibility of true manhood being attained without a conscientious use of
reason in receiving the things of God. Have no fear in employing the glorious
faculties Divine mercy has blessed you with Oh! that men would, rise manfully
to the dignity of their, high character as rational and immortal beings capable
of reserving the truth, judging of it, loving it, and making it their own by
practice. Reject every attempt to place this heavenly mill in pledge, for it is
your real manhood, your life, that is wished to be taken, when you are told to
forego the use of your reason. Above all, let us see well that our mill is
ever, in good condition, the nether and the upper stones. Let us receive no
instruction that is inconsistent with love to our neighbour, the spiritual
nether millstone. Let no sectarian sentiments, no idea that heaven was made
just for this small party who think with us, or that gain our assent. Let us
unite with men of love and virtue, of every name, assured that “of such is the
kingdom of heaven.” Let not the upper millstone go into pledge. Let us unceasingly
try every sentiment proposed to us as true by the great supreme law of love to
God above all things. (J. Bayley, Ph. D.)
Verses 13-16
Thou shalt have a perfect and just weight, measure.
The Christian in commerce
I. Endeavour to
point out what Christianity requires of a man in his dealings in business with
his fellow men.
1. The most rigid adherence to the principles of moral integrity.
Truth. Honesty.
2. The exercise of love and kindness.
3. That a man should preserve his soul in peace and patience.
4. That commerce be consecrated and elevated by the spirit of
holiness.
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 destiny. 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. (A. J. Morris.)
Fluctuation of trade
Trade is a fluctuating thing; it passed from Tyre to Alexandria,
from Alexandria to Venice, from Venice to Antwerp, from Antwerp to Amsterdam
and London--the English rivalling the Dutch; the French are now rivalling both.
All nations, almost, are wisely applying themselves to trade, and it behoves
those who are in possession of it to take the greatest care that they do not
lose it. It is a plant of tender growth; it requires sun and soil and fine
seasons to make it thrive and flourish. It will not grow like the palm tree,
which, with the more weight and pressure, rises the more. Liberty is a friend
to that, as that is a friend to liberty. But the greatest enemy to both in
licentiousness, which tramples upon all law and lawful authority, encourages
riots and tumults, sticks at nothing to support its extravagance, practises
every art of illicit gain, ruins credit and trade, and will ruin liberty
itself. Neither kingdoms, commonwealths, public companies, nor private persons,
can long carry on a beneficial and flourishing trade without virtue and what
virtue teaches--sobriety, industry, frugality, modesty, honesty, punctuality,
humanity, charity, the love of our country, and the fear of our God. (Bp.
Newton.)
Justice
From these specific instances of justice let us extend our views
to justice in general; let us consider its true nature and importance to human
society; the obligations we are under to adhere to it inviolably; and the fatal
consequences of every deviation. Justice is that virtue which teaches us to
respect the rights of others, and to refrain from all injurious acts or
purposes.
1. Some rights men are born to--such as the use of their own limbs,
the free and uncontrolled exercise of their faculties of body and mind--these
faculties, derived from the Author of life, sufficiently speak the intention of
the Giver--that they should be freely, but at the same time innocently
used--this is the equal birthright of every man.
2. Again, if every human being that God has made has a right to live,
to breathe, to move, to think--he must also have a just claim to the product of
his labour and his thought.
3. Another source of right springs from mutual, voluntary
engagements--expressed, or implied--which ought all to be candidly interpreted,
and conscientiously fulfilled.
4. Of all obligations the most binding and indispensable is to do no
wrong to any; to hold the rightful claims of our fellow creatures sacred.
First, all restraint upon personal liberty exercised by one man upon
another--uncompelled by previous aggression--tends wantonly to defeat man’s
whole destination; and is therefore a daring outrage against the Author of his
being. Equally, or rather more unjust and more criminal is it, to forge chains
for the mind--to prohibit the use of reason--to compel men to violate their
conscience. Next to the undisturbed use of our bodily and mental faculties, the
fruits of their exertion, justice maintains inviolable--and consequently
enjoins--the exact observance of those civil laws by which the disposal of
property is regulated, “not merely for wrath, but for conscience sake.”
Moreover, independently of government and laws, that those contracts which are
entered into for mutual aid and benefit, and without which mankind could not
act collectively and in concert, are to be formed on fair and upright principles,
and fulfilled with punctuality--is as evident as that man was created to be a
social being, and that no one should undermine that mutual confidence and that
willingness to combine and to cooperate together, on which the common good so
manifestly depends. Nor do commercial or pecuniary concerns form the only
province of justice. She is equally solicitous to render unto all their dues of
every kind. She abstains as carefully from violating another’s reputation as
his property; of which, indeed, it often constitutes the most valuable part;
and as scrupulously shuns taking any unfair advantage in the most secret
transaction, as in the sight of all the world. Who is not sensible of the
discordant and tumultuous state into which mankind would fall were justice to
take her flight? Selfishness and rapine on all sides prevailing in a short time
little would remain for the one to covet or the other to prey upon and
monopolise. Justice is essential not only to the comfort, but to the
subsistence of the species. But where neither the eye of man can penetrate, nor
the hand of man can reach--there the claims of justice are felt by the truly
upright; the reasonable expectations of their fellow creatures weighed in an
impartial scale, and answered with the same conscientious care and unswerving
rectitude, as if they were defined by the strictest statutes, and enforced by
the severest penalties. Far beyond all formal compacts, all legal obligations,
is the demand of reason and conscience on the just man. In comparing his own
rights with those of others, his justice stretches into the domain of
generosity; in comparing the claims of others between themselves his generosity
never deviates from impartial justice. So imperceptible are the shades of
difference that separate justice from generosity--whether we consider their
motives, obligations, or effects--that, amongst the ancient philosophers
justice was the common name assigned to both; and denoted the general principle
of all the social virtues--and our Saviour comprehends all that is equitable
and all that is kind and disinterested in one and the same precept--“Do unto
others, as ye would that they should do unto you.” I shall only add, that as
justice is that virtue which is most essential to every social state, and that
state which is reserved for the spirits of the just will be preeminently
social; so the habits of justice, which have in this world been interwoven with
all their sentiments and actions, must there attain their highest perfection
and produce the happiest issue. (P. Houghton.)
.
Verse 18
Remember that thou wast a bondman in Egypt.
Important recollection
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.
1. For the purpose 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.
2. For the purpose of gratitude. If affected by kindness flora 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.
3. For the purpose of confidence. David argued from the past 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 encouragement. 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 that spared not His own Son but delivered Him up for us
all,” etc.
4. For the purpose of piety 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 of what God is able and willing to do. Invite the prisoners of hope
to turn to Him--you can speak from experience. (W. Jay.)
Remembrance of the past
I. The exercise of
mental activity.
II. The particular
object of consideration.
1. Our original state.
2. Our redeemed condition.
III. The especial gain
to be derived from this consideration.
1. It will make us humble.
2. It will render us grateful.
3. It should give us confidence and faith.
4. It should kindle our piety and zeal. (Homilist.)
The necessary remembrance
I. The Christian’s
original state.
1. Degraded.
2. Oppressed.
3. Helpless.
II. The Christian’s
happy deliverance. “Redeemed.” God redeemed Israel by His mighty arm. Our
redemption, like theirs--
1. Originated in God’s free compassion. Without claim or merit. He
saw our self-procured ruin, and exercised His infinite mercy towards us.
2. Was effected by the mission and work of His Son.
3. Is connected with faith and obedience to our great Deliverer.
III. The Christian’s
obligation to remember his redemption. But can we forget? Why, the Israelites
did. Our own hearts are prone to forget; the cares of the world choke the soul,
and cause us to forget God. Satan, by his temptations, would seduce us from
this remembrance.
1. We should remember it with intentness of soul and gratitude of
heart. Such love and goodness should never be obliterated. A lively remembrance
will keep the flame of gratitude burning on the altar of our hearts.
2. We should remember it with feelings of humility and contrition. If
self-righteousness would spring up, if we would glory at all in ourselves, this
remembrance will lead us back to our original state, and then all boasting will
be slain.
3. We should remember that we may feel for those around who are still
in the gall of bitterness and the bonds of iniquity. The love of Christ to us
should fill us with love to our fellowmen.
4. We should especially remember, when in the means of grace, and at
the table of the Lord. (J. Burns, D. D.)
The memorable deliverance
I. The deliverance
obtained.
1. From the curse of the law.
2. From the bondage of sin.
3. From the tyranny of Satan.
4. From the evils of the world.
II. The deliverer
described.
1. Redemption originally proceeds from the mercy and love of God.
2. Redemption is meritoriously procured by the Lord Jesus Christ.
3. Redemption is personally realised by the power of the Holy Ghost.
III. The remembrance
enjoined. This command is applicable to the people of God in every age, and
extends to all the blessings we receive. As it regards our redemption, we must
cherish--
1. A grateful remembrance. We should frequently call to mind the
deplorable state from which we are redeemed, the inestimable privileges with
which we are honoured, and the ineffable felicities to which we are entitled.
Such pious reflections will always be profitable, and associated with deep
humility, devoted admiration, unfeigned gratitude, and fervent praise (Psalms 103:1-4; Isaiah 12:1).
2. An affectionate remembrance. A consciousness of the unspeakable
love of God to us should deeply interest and inspire our souls with a
reciprocation of love to Him. Our love to God must be supreme, vigorous,
manifest, and progressive. It must be the ruling principle of the heart, and
the actuating motive of the life (Matthew 22:37-38; Romans 5:5; 1 John 5:3; 1 John 5:5).
3. An obedient remembrance. This is the specific argument of the
text: “Thou shalt remember, therefore I command thee to do this thing.” Their
obedience was demanded on the ground of Divine goodness.
4. A perpetual remembrance. Redeeming grace deeply involves our
immortal interests, and therefore should never be forgotten. (Sketches of
Four Hundred Sermons.)
Verses 19-21
It shall be for the stranger.
Care for others
This beautiful passage speaks of the harvest, of the olive,
and of the grape. You say, “Well, I am not a farmer, I know nothing of the
harvest. Olives do not grow in this cold country. And it is only a few people
in England who can grow grapes. What is the meaning of this?” I will tell you
what it means, because when God tells us to deal in this way with the stranger,
and the fatherless, and the widow, He means us to do it. You know what the
harvest means. It was the in-gathering of the corn, and you know what that was
for--to be made into bread. And you know what bread was for--to give strength.
The olive was a symbol of fruitfulness, and the grape typified joy. So that the
three things God teaches us here to do, are to give strength and peace and joy
to the stranger, the fatherless, and the widow. How can we do that? Turn to Proverbs 12:25, and let us see how we can
do it for the Master. (I am going to take the very lowest thing it is possible
for a child of God to do. I am not going to speak to those who can give their
hundreds and thousands of pounds and be none the poorer; but let the very
poorest of us here today see if we cannot be the means of bringing strength and
peace and joy to those who need it.) “Heaviness in the heart of man maketh it
stoop.” We all know that is true. What is going to make it glad? A fifty-pound
note? No! “But a good word maketh it glad.” It is not only the wealth or the
riches that God speaks about. Here it is a kind, loving word, “a good word,”
that makes the heart glad. I was thinking only today about the words of the
Lord Jesus Christ, and about the works, the miracles of Christ. Why, the Lord
Jesus accomplished more by His words than by His miracles. And He wants us to
be imitators of Him. When He was here He had no long purse, but He had a kind
word for everybody except the self-satisfied, the self-righteous, the Scribes
and Pharisees. We too can give these and be none the poorer for it. Turn to Isaiah 50:4 : “The Lord God hath given me
the tongue of the learned, that I should know how to speak a word in season to
him that is weary.” Perhaps you say, “Oh, I would like to have the tongue of
the learned to show people how clever I am! The Lord Jesus had “the tongue of
the learned” for one purpose, and that was to know how to speak a word in
season to him that was weary. Here again it is the word; it is not the power or
the miracle. Read also in Colossians 3:17 : “Whatsoever ye do in
word or deed, do all in the name of the Lord Jesus, giving thanks to God and
the Father by Him.” Has it ever struck you that this is a very strange way of
putting it, “Whatsoever ye do in word or deed? We may be disposed to think it
ought to have been, “Whatsoever ye say in word or do in deed.” But it is not
so: “Whatsoever ye do in word or deed.” As if God said, “Every word you speak
for Me is a good work.” And what we want is to have “the tongue of the
learned,” to know how to speak a word to those that are weary. If we want to be
happy, if we want to be joyful and glad, let us try to make others glad. Let us
try to give them strength and peace and joy. The most miserable man here today
is the man who lives for self; the happiest man is the one who forgets self,
and lives for others. What a sweet thing it is to know that God has told us,
“Whatsoever ye do in word.” Up yonder He is keeping a record of it. (H.
Moorhouse.)
──《The Biblical Illustrator》