A man is not to marry his father's wife, so that he will not dishonor his father's marriage bed. Sermons
I. THE NEGLECT OF VIRTUE'S SAFEGUARDS IS GUILT. (Ver. 24.) If a sentinel recklessly leave open a portal in the beleaguered city, it is treason; it is as if he had betrayed his king. To see a house on flame, and to give no warning, is to become accountable for the destruction of a city. To neglect the physician's counsel in time of disease is to be guilty of death. So to make no resistance to the tempter is to court his approach. To go to the battle without sword, or spear, or shield is to invite defeat. Idle women may be said to tempt the devil. II. NEGLECT OF DUE PRECAUTIONS OFTEN LEADS TO A TERRIBLE SURPRISE. Oftentimes we underrate what strength the tempter has until we are in his clutches. So long as we knew temptation only by hearsay, we imagined it easy to escape or to overcome; but when brought suddenly under its subtle, wily influence, we are surprised how easily we are overcome. III. THE CONSENT OF THE WILL IS NEEDED TO CONSTITUTE A SIN. Whatever we are compelled to do by an external power, and against all the opposing force of our own will, this is not sin. Injury and loss may follow, but unless the will consents there is no moral culpability. The essence of sin lies in the inclination. A man may violate all the precepts of the Decalogue by a glance of his eye - ay, by a volition of his will. Whether the overt act follow or not may depend on favorable or unfavorable outward circumstance. The same mischievous effects will not follow, but the sin is there. Therefore, "Keep thy heart with all diligence." IV. GENEROUS MINDS WILL PUT THE BEST POSSIBLE CONSTRUCTION ON HUMAN CONDUCT. (Ver. 27.) How generously minded a man may be, he is bound to be true. He cannot dissemble facts. He is under obligation to condemn the slightest sin. With the evil thing there must be no connivance. But if it be possible, with due regard to virtue, to give two interpretations on a deed, fairness to the doer requires that we give the interpretation the most favorable and generous. To a prisoner at the bar, the judge gives the full benefit of any doubt; and equal justice should be dealt to men in all our judgments upon them. If there be bright spots in their character and deeds, let us fasten our eyes upon these. It will do us good. To search out the diseased parts of humanity, and to find secret pleasure in contemplating these moral sores, - this will do us harm. As we measure our sentiments and judgments out to men, they will measure to us again. We may be blind to our own blemishes - we usually are; but others will readily find them out; and if we are harsh and ungenerous in our estimate of men, they will return the treatment, perhaps with compound interest. It is wise, every day, to foster in our breast the charity "that believeth all things, hopeth all things, endureth all things." - D.
Thou shalt not wear a garment of divers sorts. I. THAT THIS PRECEPT EXHIBITS A "POSITIVE" DUTY. The ground of this ordinance is to be sought for, not in the nature of things, but in the will of God.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. A Jew might be reduced to the alternative either of wearing no garment at all, or of wearing one woven of woollen and linen together. The preservation of health is a moral duty, and therefore more important than the observance of a ritual precept. III. THAT WE, WHO LIVE UNDER THE GOSPEL DISPENSATION, ARE NOT BOUND TO OBSERVE THIS PRECEPT AT ALL. Neither sowing your fields with wheat and rye together, nor ploughing with horses and oxen together, nor wearing a garment of wool, or of linen, or of divers sorts, availeth anything, "but a new creature." 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 — AS BINDING UPON US AS IT WAS UPON THE JEWS. This prohibition, in its primary application to the Israelites, was doubtless intended to show that they were not to mingle themselves with the heathen, nor to weave any of the usages of the Gentiles into the ordinances of God. This is the spirit of the precept, and it is as binding upon us as it was upon them. We are to avoid an accommodating way of dealing with the Divine law. We are not to alter its sacred principles to suit the temper of the times, and the habits of the world. (R. Harley.) 1. For their justification. The robe of righteousness must not only be such as Jehovah can accept, but it must be such as He cannot reject — it must be the pure, perfect, supernatural, Divine righteousness of an incarnate God. 2. And this robe of righteousness is not only for our justification, but for our sanctification also. The man who has the robe of Christ's righteousness upon him, must have the influences of Christ's Spirit within him, for it is only by our sanctification that we can prove the reality of our justification. There is a renewing process as well as a reconciling one. II. THE OFFENSIVENESS OF ALL ATTEMPTS TO WEAVE ANYTHING WITH IT. 1. It is an insult to God the Father, who has determined that every child of His family shall be habited in the one robe of the family — the perfect spotless garment of His only begotten Son, "unto and upon all them that believe." How, then, must that man expect to be dealt with, who, in the wantonness of his resistance to God's method of salvation, shall refuse to rest solely on the righteousness of God's own Son, or shall dream of adding thereto his own imperfect and perishable doings? The consequence can only be, that all the sanctions and severities of God's unchanging law will be let loose upon him in all their force, if he ventures either on his own merits only, in a woollen garment, or conjointly on his own and on the Saviour's in a garment of linen and woollen together, and thus refuse his undivided reliance on Him alone, who magnified the law and made it honourable. 2. Nor, assuredly, is there less insult offered to God the Son, in this attempt to combine works and grace in the matter of salvation. For what purpose was His mission to our world? Did He not pour out His soul an offering for sin, and by His obedience unto death bring in everlasting righteousness? Think you, then, that this great and gracious Saviour will consent to be insulted by men's attempts to join their works with His, and to "wear a garment of divers sorts, as of woollen and linen together," when the fine linen only of His finished work — dyed in His precious blood — is the righteousness of the saints? Know ye not that He lays an absolute claim to all the honour of our salvation? That He will suffer no righteousness to be put in competition with His? That He will not give His glory, nor the least degree of it, to another? (R. C. Dillon, D. D.) 1. The first are such as preach the law alone, and these are generally Jews, and men of their spirit. 2. The second sort are evangelists or true Gospel preachers, ministers of the New Testament, who preach only the Lord our righteousness, and who will know nothing among their congregations, and souls committed to their charge, but Jesus Christ and Him crucified. 3. There are others who sin against the law, and against the Gospel, blending both together, and teaching the people to wear the garment of linen and woollen, of all which I intend to speak freely. I do not wonder that St. Peter calls the law a yoke, which neither they nor their fathers could bear, because it must have been so to them who heard not plainly of Jesus and His salvation. Who, under the law, could have any comfort when he knew he was under the curse as long as he continued not in all things of the book of the law to do them? The more sincere the more unhappy such were who served under the law, and heard of no way to heaven but a perfect obedience to all the ordinances of God. The true Christian preacher is one whom the God of the whole earth, the Lord who gave the law, has taught, and who is convinced that the law was given to make sin known, and to make it more exceedingly sinful, and that righteousness comes not by that means, but by Christ Jesus, who is become righteousness to everyone that believeth; and having heard the Gospel with ears to hear, and having understood the gracious sayings of Jesus, and been a witness himself both of the deplorable estate under the law and the deliverance by the merits and Cross of the Lamb, determines only to know and preach Him crucified everywhere. This is the only white linen, the only righteousness which the saints wear above, and which can make them beautiful and fair in the eyes of God Almighty, and in the sight of His holy angels. There are yet other preachers who, in a measure, preach the law, and seem as if they believed morality and obedience were the only cause of our being accepted with God. They insist upon the necessity of making ourselves righteous, but lest they should awaken the consciences of those who hear them, they tell them, When you have done all you can, Christ will do the rest; He will make perfect your good works with His righteousness; you must begin and set about the work by repenting and living a religious life; and if that is not sufficient, when you come to die He will supply the deficiency and make it up with His merits. This is the device of man entirely, and cannot be found in all the Scripture. This is crying peace when there is no peace, and healing the wound slightly. This is mingling the woollen and linen together, and making the commandment of God void by the traditions of men. However the Lord approves of the faithfulness of His people, and will greatly reward their good works and labours of love which have been done for HIS name's sake, and blames such whose works were faulty; yet that righteousness which saves the soul, and is the only proper righteousness, is the obedience, sufferings, and merits of our crucified God and Lord Jesus Christ; and this is imputed to us by believing in Him. This was the way in which the father of the faithful found righteousness, and was justified in the eight of God, and in this only a soul can be clothed at the great day. Have you never made any show of religion, but have lived altogether without seeking righteousness hitherto? Now let it be so no more; come now to Jesus, the Friend of publicans and sinners, and He who hanged naked on the Cross will hide your shame. Or, are you devout and religious? Have you attempted by the law and striven by works to become righteous, and when ye failed patched up your rags with Christ's merits, God's mercy, and the like? Have ye, to quiet your conscience, mingled the woollen and linen together? Now, then, throw away the linsey-woolsey cloth, the forbidden garment, the unclean and illegal dress, and approach naked to Him who clothes the lilies of the field, and He will be your covering, and you shall appear at His wedding in linen clean and white. (John Cennick.) 1. Such a command may seem very strange to us — that they were not to mix wool and linen in the same garment; but after mature reflection, we are led to see the infinite care God has over the smallest interests of His people; it shows, also, that God sees an infinite fitness of things which is too fine for our gross apprehension.2. Scripture has its only true and preeminent meaning when applied to the inner moral robing of Christians. We are not to have our soul's garniture mixed, partly of the wool of carnality and partly of the linen of spirituality. Grant that the great majority of believers, or more strictly half-believers, are sadly mixed in their religious character and experience; grant also that every Christian is mixed — partly spiritual and partly carnal — in the first stage of grace, yet the only and universal standard in the Scriptures of Divine truth is unmixedness of moral character. (H. Daniel.). People Hen, MosesPlaces Beth-baal-peorTopics Bed, Discover, Dishonor, Father's, Relations, Sex, Skirt, Uncover, WifeOutline 1. Of humanity toward brothers5. The sex is to be distinguished by apparel 6. The bird is not to be taken with her young ones 8. The house must have battlements 9. Confusion is to be avoided 12. Tassels upon the vesture 13. The punishment of him who slanders his wife 22. of adultery 23. of rape 28. of fornication 30. of incest Dictionary of Bible Themes Deuteronomy 22:30Library Spiritual Farming. --No. 2 Ploughing. There have been during the last few years great improvements in the construction of the plough, but no one dreams of any substitute for it. Ploughing is as necessary as sowing; that is to say, the land must be stirred and prepared for the seed. In heavenly husbandry there are some well-meaning folk who would dispense with the plough, and preach faith without repentance, but only to find that the birds of the air get most of the seed! If there is to be an abiding work there must be conviction of … Thomas Champness—Broken Bread If any Woman, under Pretence of Asceticism, Shall Change Her Apparel And... Excursus on the Word Theotokos . The Story of the Adulteress. List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work. Whether There is to be a Resurrection of the Body? Annunciation to Joseph of the Birth of Jesus. Parable of the Good Samaritan. The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter Among the People, and with the Pharisees Barren Fig-Tree. Temple Cleansed. Mothers, Daughters, and Wives in Israel How Does it Come? The Development of the Earlier Old Testament Laws Deuteronomy Links Deuteronomy 22:30 NIVDeuteronomy 22:30 NLT Deuteronomy 22:30 ESV Deuteronomy 22:30 NASB Deuteronomy 22:30 KJV Deuteronomy 22:30 Bible Apps Deuteronomy 22:30 Parallel Deuteronomy 22:30 Biblia Paralela Deuteronomy 22:30 Chinese Bible Deuteronomy 22:30 French Bible Deuteronomy 22:30 German Bible Deuteronomy 22:30 Commentaries Bible Hub |
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