I. Moses requires the Israelites to consider THE SANCTITY OF THE PLACE IN WHICH THE COVENANT WAS CONTRACTED WITH GOD. It was consecrated by the Divine presence. "Ye stand this day all of you before the Lord." The Christians having more enlightened notions of the Divinity than the Jews, have the less need to be apprised that God is an Omnipresent Being, and unconfined by local residence. But let us be cautious lest, under a pretence of removing some superstitious notions, we refine too far. God presides in a peculiar manner in our temples, and in a peculiar manner even where two or three are met together in His name: more especially in a house consecrated to His glory; more especially in places in which a whole nation come to pay their devotion. The more solemn our worship, the more is God intimately near. And what part of the worship we render to God can be more august than that we have celebrated in the Lord's Supper? In what situation can the thought, "I am seen and heard of God," be more affecting?

II. Moses required the Israelites, in renewing their covenant with God, to consider THE UNIVERSALITY OF THE CONTRACT. "Ye stand all of you before the Lord." Would to God that your preachers could say, on sacramental occasions, as Moses said to the Jews, "Ye stand all of you this day before the Lord your God; the captains of your tribes, your elders, your officers, your wives, your little ones, from the hewer of wood to the drawer of water." But alas! how defective are our assemblies on these solemn occasions! There was a time, among the Jews, when a man who should have had the assurance to neglect the rites which constituted the essence of the law, would have been cut off from the people: This law has varied in regard to circumstances, but in essence it still subsists, and in all its force.

III. Moses required the Israelites, in renewing their covenant with God, TO CONSIDER WHAT CONSTITUTED ITS ESSENCE: WHICH, ACCORDING TO THE VIEWS OF THE LAWGIVER, WAS THE RECIPROCAL ENGAGEMENT. Be attentive to this term reciprocal; it is the soul of my definition. What constitutes the essence of a covenant is the reciprocal engagements of the contracting parties. This is obvious from the words of my text, "that thou shouldest (stipulate or) enter." Here we distinctly find mutual conditions; here we distinctly find that God engaged with the Israelites to be their God; and they engaged to be His people. We proved at the commencement of this discourse that the covenant of God with the Israelites was in substance the same as that contracted with Christians. This being considered, what idea ought we to form of those Christians (if we may give that name to men who can entertain such singular notions of Christianity) who venture to affirm that the ideas of conditions and reciprocal engagements are dangerous expressions, when applied to the evangelical covenant: that what distinguishes the Jews from Christians is, that God then promised and required, whereas now He promises and requires nothing?

IV. Moses required the Israelites to consider, in renewing their covenant with God, THE EXTENT OF THE ENGAGEMENT: "That thou shouldest enter into covenant with the Lord thy God, and into His oath; that He may establish thee today for a people unto Himself; and that He may be unto thee a God." This engagement of God with the Jews implies that He would be their God; or, to comprehend the whole in a single word, that He would procure them a happiness correspondent to the eminence of His perfections. Cases occur in which the attributes of God are at variance with the happiness of men. It implies, for instance, an inconsistency with the Divine perfections, not only that the wicked should be happy, but also that the righteous should have perfect felicity, while their purity is incomplete. There are miseries inseparable from our imperfection in holiness; and, imperfections being coeval with life, our happiness will be incomplete till after death. On the removal of this obstruction, by virtue of the covenant, God having engaged to be our God, we shall attain supreme felicity. When God engaged with the Israelites, the Israelites engaged with God. Their covenant implies that they should be His people; that is, that they should obey His precepts so far as human frailty would admit. By virtue of this clause, they engaged not only to abstain from gross idolatry, but also to eradicate the principle. It is not enough to be exempt from crimes, we must exterminate the principle. For example, in theft there is both the root and the plant productive of wormwood and gall. There is theft gross and refined; the act of theft, and the principle of theft. To steal the goods of a neighbour is the gross act of theft; but to indulge an exorbitant wish for the acquisition of wealth, to make enormous charges, to be indelicate as to the means of gaining money, to reject the mortifying claims of restitution, is refined fraud or, if you please, the principle of fraud productive of wormwood and gall.

V. Moses lastly required the Israelites to consider THE OATH AND EXECRATION WITH WHICH THEIR ACCEPTANCE OF THE COVENANT WAS ATTENDED: that thou shouldest enter into covenant, and into this oath. What is meant by their entering into the oath of execration? That they pledged themselves by oath to fulfil every clause of the covenant, and, in case of violation, to subject themselves to all the curses God had denounced against those who should be guilty of so perfidious a crime. The words which we render, "that thou shouldest enter into covenant," have a peculiar energy in the original, and signify that thou shouldest pass into covenant. The interpreters of whom I speak, think they refer to a ceremony formerly practised in contracting covenants. On immolating the victims, they divided the flesh into two parts, placing the one opposite to the other. The contracting parties passed in the open space between the two, thereby testifying their consent to be slaughtered as those victims if they did not religiously confirm the covenant contracted in so mysterious a manner. Perhaps one of my hearers may say to himself that the terrific circumstances of this ceremony regarded the Israelites alone, whom God addressed in lightnings and thunders from the top of Sinai. What! was there no victim immolated when God contracted His covenant with us? Does not St. Paul expressly say, that without the shedding of blood there is no remission of sins? (Hebrews 9:22.) What were the lightnings, what were the thunders of Sinai? What were all the execrations, and all the curses of the law? They were the just punishments every sinner shall suffer who neglects an entrance into favour with God. Now, these lightnings, these thunders, these execrations, these curses, did they not all unite against the slaughtered victim when God contracted His covenant with us — I would say, against the head of Jesus Christ? Sinner, here is the victim immolated on contracting thy covenant with God! Here are the sufferings thou didst subject thyself to endure, if ever thou shouldest perfidiously violate it! Thou hast entered, thou hast passed into covenant, and into the oath of execration which God has required. Application: No man should presume to disguise the nature of his engagements and the high characters of the Gospel. To enter into covenant with God is to accept the Gospel precisely as it was delivered by Jesus Christ, and to submit to all its stipulations. This Gospel expressly declares that fornicators, that liars, that drunkards, and the covetous shall Lot inherit the kingdom of God. Therefore, on accepting the Gospel, we submit to be excluded the kingdom of God if we are either drunkards, or liars, or covetous, or fornicators, and if after the commission of any of these crimes, we do not recover by repentance. And what is submission to this clause if it is not to enter into the oath of execration, which God requires of us on the ratification of His covenant? Let us be sincere, and He will give us power to be faithful. Let us ask His aid, and He will not withhold the grace destined to lead us to this noble end.

(J. Saurin.)

     7263   theocracy
     8315   orthodoxy, in OT
     8711   covenant breakers

Deuteronomy 29:12-15

     5431   oaths, divine

Deuteronomy 29:14-21

     5943   self-deception

God Willing that all Men Should be Saved.
"Who will have all Men to be saved,--." In verse first, the apostle directs "prayers and thanksgivings to be made for all men;"--which he declares to "be good and acceptable in the sight of God our Savior; who will have all men to be saved." Had salvation been provided for only a part of the human race, prayer and thanksgivings could have been, consistently made only for a part. Those for whom no provision was made, would be in like state with persons who have committed the sin unto death, for …
Andrew Lee et al—Sermons on Various Important Subjects

The Parable of the Householder. A Sermon, by Bishop Latimer.
MATTHEW XX.--The kingdom of heaven is like unto a man that was an householder, which went out early in the morning to hire labourers into his vineyard. This parable is written by the evangelist Matthew in the twentieth chapter, and is very dark and hard to be understood; yea, there is no harder piece of scripture written by any evangelist. Therefore it may well be called hard meat; not meat for mowers nor ignorant people, who are not exercised in the word of God. And yet there is no other diversity …
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

Promises and Threatenings
'And it came to pass, when Solomon had finished the building of the house of the Lord, and the king's house, and all Solomon's desire which he was pleased to do. 2. That the Lord appeared to Solomon the second time, as He had appeared unto him at Gibeon. 3. And the Lord said unto him, I have heard thy prayer and thy supplication, that thou hast made before Me: I have hallowed this house, which thou hast built, to put My name there for ever; and Mine eyes and Mine heart shall be there perpetually, …
Alexander Maclaren—Expositions of Holy Scripture

The Unity of the Divine Essence, and the Trinity of Persons.
Deut. vi. 4.--"Hear O Israel the Lord our God is one Lord."--1 John v. 7. "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one." "Great is the mystery of godliness," 1 Tim. iii. 16. Religion and true godliness is a bundle of excellent mysteries--of things hid from the world, yea, from the wise men of the world, (1 Cor. ii. 6.) and not only so, but secrets in their own nature, the distinct knowledge whereof is not given to saints in this estate …
Hugh Binning—The Works of the Rev. Hugh Binning

"He is the Rock, his Work is Perfect. For all his Ways are Judgment. A God of Truth, and Without Iniquity, Just and Right is He.
Deut. xxxii. 4, 5.--"He is the rock, his work is perfect. For all his ways are judgment. A God of truth, and without iniquity, just and right is he. They have corrupted themselves, their spot is not the spot of his children. They are a perverse and crooked generation." "All his ways are judgment," both the ways of his commandments and the ways of his providence, both his word which he hath given as a lantern to men's paths, and his works among men. And this were the blessedness of men, to be found …
Hugh Binning—The Works of the Rev. Hugh Binning

Forasmuch as Each Man is a Part of the Human Race...
1. Forasmuch as each man is a part of the human race, and human nature is something social, and hath for a great and natural good, the power also of friendship; on this account God willed to create all men out of one, in order that they might be held in their society not only by likeness of kind, but also by bond of kindred. Therefore the first natural bond of human society is man and wife. Nor did God create these each by himself, and join them together as alien by birth: but He created the one …
St. Augustine—On the Good of Marriage

Conflict.
"Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the Author and Perfecter of our faith, who for the joy that was set before Him endured the Cross, despising shame, and hath sat down at the right hand of the throne of God. For consider Him that hath endured such gainsaying of sinners against themselves, that ye …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Manner of Covenanting.
Previous to an examination of the manner of engaging in the exercise of Covenanting, the consideration of God's procedure towards his people while performing the service seems to claim regard. Of the manner in which the great Supreme as God acts, as well as of Himself, our knowledge is limited. Yet though even of the effects on creatures of His doings we know little, we have reason to rejoice that, in His word He has informed us, and in His providence illustrated by that word, he has given us to …
John Cunningham—The Ordinance of Covenanting

"Now the End of the Commandment," &C.
1 Tim. i. 5.--"Now the end of the commandment," &c. We come now, as was proposed, to observe, Thirdly,(474) That faith unfeigned is the only thing which gives the answer of a good conscience towards God. Conscience, in general, is nothing else but a practical knowledge of the rule a man should walk by, and of himself in reference to that rule. It is the laying down a man's state, and condition, and actions beside the rule of God's word, or the principles of nature's light. It is the chief piece …
Hugh Binning—The Works of the Rev. Hugh Binning

Palestine Eighteen Centuries Ago
Eighteen and a half centuries ago, and the land which now lies desolate--its bare, grey hills looking into ill-tilled or neglected valleys, its timber cut down, its olive- and vine-clad terraces crumbled into dust, its villages stricken with poverty and squalor, its thoroughfares insecure and deserted, its native population well-nigh gone, and with them its industry, wealth, and strength--presented a scene of beauty, richness, and busy life almost unsurpassed in the then known world. The Rabbis never …
Alfred Edersheim—Sketches of Jewish Social Life

The Holy Spirit as a Teacher.
Our Lord Jesus in His last conversation with His disciples before His crucifixion said, "But the Comforter which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you" (John xiv. 26). Here we have a twofold work of the Holy Spirit, teaching and bringing to remembrance the things which Christ had already taught. We will take them in the reverse order. I. The Holy Spirit brings to remembrance …
R. A. Torrey—The Person and Work of The Holy Spirit

"But Whereunto Shall I Liken this Generation?"
Matth. xi. 16.--"But whereunto shall I liken this generation?" When our Lord Jesus, who had the tongue of the learned, and spoke as never man spake, did now and then find a difficulty to express the matter herein contained. "What shall we do?" The matter indeed is of great importance, a soul matter, and therefore of great moment, a mystery, and therefore not easily expressed. No doubt he knows how to paint out this to the life, that we might rather behold it with our eyes, than hear it with our …
Hugh Binning—The Works of the Rev. Hugh Binning

Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions …
John Cunningham—The Ordinance of Covenanting

Peace
Grace unto you and peace be multiplied. I Pet 1:1. Having spoken of the first fruit of sanctification, assurance, I proceed to the second, viz., Peace, Peace be multiplied:' What are the several species or kinds of Peace? Peace, in Scripture, is compared to a river which parts itself into two silver streams. Isa 66:12. I. There is an external peace, and that is, (1.) (Economical, or peace in a family. (2.) Political, or peace in the state. Peace is the nurse of plenty. He maketh peace in thy borders, …
Thomas Watson—A Body of Divinity

Discourse on Spiritual Food and True Discipleship. Peter's Confession.
(at the Synagogue in Capernaum.) ^D John VI. 22-71. ^d 22 On the morrow [the morrow after Jesus fed the five thousand] the multitude that stood on the other side of the sea [on the east side, opposite Capernaum] saw that there was no other boat there, save one, and that Jesus went not with his disciples into the boat, but that his disciples went away alone 23 (howbeit there came boats from Tiberias nigh unto the place where they ate the bread after that the Lord had given thanks): 24 when the multitude …
J. W. McGarvey—The Four-Fold Gospel

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting

"The Carnal Mind is Enmity against God for it is not Subject to the Law of God, Neither Indeed Can Be. So Then they that Are
Rom. viii. s 7, 8.--"The carnal mind is enmity against God for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God." It is not the least of man's evils, that he knows not how evil he is, therefore the Searcher of the heart of man gives the most perfect account of it, Jer. xvii. 12. "The heart is deceitful above all things," as well as "desperately wicked," two things superlative and excessive in it, bordering upon an infiniteness, such …
Hugh Binning—The Works of the Rev. Hugh Binning

"Thou Shall Keep Him in Perfect Peace, Whose Mind is Stayed on Thee, Because He Trusteth in Thee. "
Isaiah xxvi. 3.--"Thou shall keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." All men love to have privileges above others. Every one is upon the design and search after some well-being, since Adam lost that which was true happiness. We all agree upon the general notion of it, but presently men divide in the following of particulars. Here all men are united in seeking after some good; something to satisfy their souls, and satiate their desires. Nay, but they …
Hugh Binning—The Works of the Rev. Hugh Binning

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament