Deuteronomy 4:1
Hear now, O Israel, the statutes and ordinances I am teaching you to follow, so that you may live and may enter and take possession of the land that the LORD, the God of your fathers, is giving you.
Sermons
Acceptable ObedienceJ. Orr Deuteronomy 4:1, 2
The Sacredness of the Divine LawD. Davies Deuteronomy 4:1-13
Obedience the Secret of SuccessR.M. Edgar Deuteronomy 4:1-14
The Curse of IdolatryD. Davies Deuteronomy 4:1-28
God's Dealings with His PeopleH. J. Hastings, M. A.Deuteronomy 4:1-40
HearkenJ. Parker, D. D.Deuteronomy 4:1-40
Moses' DiscourseHenry, MatthewDeuteronomy 4:1-40
The Bible the Wisdom of NationS. Hayman, B. A.Deuteronomy 4:1-40














Law, being the utterance of righteousness, is unalterable as righteousness itself, permanent amid all the mutations of human affairs. Its requirements are statutes, stable as the everlasting hills.

I. LAW IS THE VERITABLE VOICE OF GOD; the manifestation of his thought; the mirror of his mind. "The Lord spake unto you." "Out of the midst of the fire" the flame of holiness and zeal - issues every command. If man's moral nature has an open ear, it may often detect the imperial voice of Heaven. 'Tis not to sight God reveals himself, but to the ear. His messengers are emphatically "a voice." "Faith comes by hearing."

II. LAW, IN ITS SPHERE, IS PERFECT. Over every work of his hands God pronounces the verdict "Very good;" and Law, being the instrument with which he works, is "holy, just, and good." For unrighteous man there may be something more precious than Law; but when restored to God, Law is his delight. In the domain of belief we cannot augment or diminish God's Law without self-injury. Perfection cannot be improved upon. In the sphere of practice, to halt short of the line of duty, or to go beyond the line, is alike an offence. Self-mutilation, or blemish, is the effect.

III. THE VERACITY OF LAW ATTESTED BY ACTUAL EXPERIENCE. Every honest minded man may discover whether or not the written Word embodies a Divine Law. If a genuine Law, its authority is ratified by an honest conscience; as sanctions, whether of commendation or curse, are witnessed by every clear-sighted eye. Every truthful man is a witness that God's laws (whether written in external nature, in man's constitution, or in Scripture) bring life to the obedient, death to the transgressor. Not a Law is revealed in the Scriptures, but it tends to righteousness, happiness, life!

IV. DIVINE LAW ASSERTS ITS AUTHORITY OVER THE WHOLE MAN.

1. Over the intellect, for it demands attention, investigation, comparison, and discrimination.

2. Authority over the affections, for it demands reverence, esteem, choice, and love.

3. Authority over the moral faculty; for it demands assent, response, and loyalty.

4. Over the active powers, for it requires watchfulness, self-restraint, uninterrupted deference, and uncompromising service.

V. LAW IS THE PATHWAY TO TRUE EMINENCE. Every successful application of science to practical life is simply a treading of the pathway of law. So long as man finds the footprints of God's Law, he moves onward. There is no real progress in any department of human life, except along the line of God's Law. To find that, and to follow it, is success. This is equally true in the spiritual province. This is the quintessence of wisdom - the stepping-stone to eminence! What men - what nation - have ever reached to permanent greatness, save they who have trodden the path of Divine Law?

VI. LOYALTY TO GOD'S LAW BRINGS US NEAR TO GOD. As when we follow up the footprints of a man rapidly enough, we at length come up with the man himself; so, as we pursue the pathway of Law, we come soon without the hallowed precincts of God's presence. We see the working of the heavenly machinery, the movements of God's thought and purpose. We move with it, and ever come nearer to the central light and love. It is a narrow path, and few they are who find it.

VII. A SPIRIT OF OBEDIENCE IS SELF-PROPAGATING. Like plants in the garden, every righteous man bears seed after his own kind. Without formal teaching, the beauty of his life will be a living lesson - the fragrance of his deeds will be contagious. They who love God's Law will be zealous to teach God's Law, and to commend it to others. A fine trait in Abraham's character comes into view when God said, "I know Abraham, that he will command his children and his household after him." Every man bequeaths to posterity a large legacy of blessing or of bane.

VIII. THE LAW OF GOD B DESTINED TO HAVE PERMANENCE IN HUMAN LIFE. There was high significance in the fact that the Decalogue was written, not in rays of light upon the sapphire firmament, nor in legible characters upon parchment, but on stone. The stone of Sinai is said to belong to one of the oldest formations - the granite period. The forms and modes of law may undergo change to meet the growing necessities of men; but the inner sense - the kernel - of every law still abides. "Heaven and earth may pass away," all material stricture may undergo radical change - but the words of God can undergo no change. What is true once is true always! What was right a myriad of ages since, retains all its authority today, and will be obligatory world without end. The sum and substance of moral law is writ by the finger of God, and graven on the solid rock! - D.

Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach you, for to do them, that ye may live, and go in and possess the land.
1. In general it is the use and application of the foregoing history. It comes in by way of inference from it (ver. 1). This use we should make of the review of God's providences, we should by them be quickened to duty and obedience. The histories of ancient times should, in like manner, be improved by us.

2. The scope of his discourse is to persuade them to keep close to God, and to His service, and not to forsake Him for any other god, nor in any instance to decline from their duty to Him. Now, observe what he saith to them with a great deal of Divine rhetoric: First, by way of exhortation and direction; secondly, by way of motive and argument, to enforce his exhortations.

I. See here HOW HE CHARGES AND COMMANDS THEM, AND SHOWS THEM WHAT IS GOOD, AND WHAT THE LORD REQUIRED OF THEM.

1. He demands their diligent attention to the Word of God, and to the statutes and judgments that were taught them. "Hearken, O Israel." He means not only that they must now give him the hearing, but that whenever the book of the law was read to them, or read by them, they should be attentive to it.

2. He charges them to preserve the Divine law pure and entire among them (ver. 2). Keep it pure, and do not add to it; keep it entire, and do not diminish from it. Not in practice; so some: Ye shall not add, by committing the evil which the law forbids; nor diminish, by omitting the good which the law requires. Not in opinion; so others: Ye shall not add your own inventions, as if the Divine institution were defective; nor introduce, much less impose, any rites of religious worship other than what God has appointed; nor shall ye diminish, or set aside, anything that is appointed as needless or superfluous God's work is perfect; nothing can be put to it, or taken from it, but it makes it the worse (Ecclesiastes 3:14).

3. He charges them to keep God's commandments (ver. 2), to do them (vers. 5, 14), to keep and do them (ver. 16), to perform the covenant (ver. 13). Hearing must be in order to doing; knowing in order to practice. God's commandments were the way they must walk in, the rule they must keep to. What are laws made for but to be observed and obeyed?

4. He charges them to be very strict and careful in their observance of the law (vers. 9, 15, 23). Those that would be religious must be very cautious, and walk circumspectly. Consider how many temptations we are compassed about with, and what corrupt inclinations we have in our own bosoms.

5. He charges them particularly to take heed of the sin of idolatry, which of all other they would be most tempted to by the customs of the nations, were most addicted to by the corruption of their hearts, and would be most provoking to God, and of most pernicious consequence to themselves (vers. 15, 16). Two sorts of idolatry he cautions them against.(1) The worship of images, however by them they might intend to worship the true God, as they had done in the golden calf; so changing the truth of God into a lie, and His glory into shame. Let this be a caution to us to take heed of making images of God in our fancy and imagination when we are worshipping Him, lest thereby we corrupt ourselves. There may be idols in the heart where there are none in the sanctuary.(2) The worship of the sun, moon, and stars is another sort of idolatry they are here cautioned against (ver. 14). This was the first and most ancient idolatry of all other, and the most plausible, drawing the adoration to those creatures that not only are in a situation above us, but are most sensibly glorious in themselves, and most generally serviceable to the world. It is intimated hero how strong the temptation is to sense; for the caution is. "Lest thou shouldst be driven to worship them" by the strong impulse of a vain imagination, and the impetuous torrent of the customs of the nations. Yet he shows how weak the temptation would be to those that would use their reason; for these pretended deities, the sun, the moon, and stars, were only blessings which the Lord their God, whom they were obliged to worship, had imparted to all nations. It is absurd to worship them, for — They are man's servants, were ordained to give light on the earth; and shall we serve those that were made to serve us? They are God's gifts; He has imparted them. Whatever benefit we have by them we owe it to Him. It is therefore highly injurious to Him to give that honour to them which is due to Him only.

6. He charges them to teach their children to observe the law of God (vers. 9, 10).(1) Care must be taken in general to preserve the entail of religion among them, and to transmit the knowledge and worship of God to posterity; for the kingdom of God in Israel was designed to be perpetual, if they did not forfeit the privilege of it.(2) Parents must, in order hereunto, particularly take care to teach their own children the fear of God, and to train them up in an observance of all His commandments.

7. He charges them never to forget their duty (ver. 23). Though God is ever mindful of the covenant, we are apt to forget it; and that is at the bottom of all our departures from God. Care and holy watchfulness are the best helps against a bad memory. These are the directions and commands he gives them.

II. Let us see now WHAT ARE MOTIVES OR ARGUMENTS WITH WHICH HE BACKS THESE EXHORTATIONS. How doth he order the cause before them, and fill his mouth with arguments? And a great deal he has to say on God's behalf. Some of his topics are indeed peculiar to that people, yet applicable to us. But upon the whole it is evident that religion has reason on its side, the powerful charms of which all that are irreligious wilfully stop their ears to.

1. He urges the greatness, glory, and goodness of God. Did we consider what a God He is with whom we have to do, we would surely make conscience of our duty to Him, and would not dare to sin against Him. He reminds them here that the Lord Jehovah is the one only living and true God. That He is a consuming fire, a jealous God (ver. 24). That yet He is a merciful God (ver. 31). It comes in here as an encouragement to repentance, but might serve as an inducement to obedience, and a consideration proper to prevent their apostasy. Shall we forsake a merciful God who will never forsake us, as it follows here, if we be faithful unto Him? Whither can we go to mend ourselves?

2. He urges their relation to this God, His authority over them, and their obligations to Him. The commandments you are to keep and do are not mine, saith Moses, not my inventions, not my injunctions, but they are the commandments of the Lord, framed by infinite wisdom, enacted by sovereign power.

3. He urges the wisdom of being religious (ver. 6). "For this is your wisdom in the sight of the nations." In keeping God's commandments they would act wisely for themselves. This is your wisdom. It is not only agreeable to right reason, but highly conducive to our true interest (Job 28:28). They would answer the expectations of their neighbours, who, upon reading or hearing the precepts of the law that was given them, would conclude that certainly the people that were governed by this law were a wise and understanding people.

4. He urges the singular advantages they enjoyed by virtue of the happy establishment they were under (vers. 7, 8).(1) Never was any people so privileged in speaking to God (ver. 7). It is the character of God's Israel, that on all occasions they call upon Him, in everything they make their requests known to God. They do nothing but what they consult Him in; they desire nothing but what they come to Him for. Those that call upon God shall certainly find Him within call, and ready to give an answer of peace to every prayer of faith (Isaiah 58:9). This is a privilege which makes the Israel of God truly great and honourable. What can go further than this to magnify a people or person?(2) Never was any people so privileged in hearing from God by the statutes and judgments which were set before them (ver. 8). Observe that all the statutes and judgments of the Divine law are infinitely just and righteous, above the statutes and judgments of any of the nations. The having of these statutes and judgments set before them is the true and transcendent greatness of any nation or people (Psalm 147:19, 20). It is an honour to us that we have the Bible in reputation and power among us; it is an evidence of a people's being high in the favour of God, and a means of making them high among the nations. They that magnify the law shall be magnified by it.

5. He urges God's glorious appearances to them at Mount Sinai when He gave them this law.(1) What they saw at Mount Sinai (ver. 11). They saw a strange composition of fire and darkness, both dreadful and very awful. He tells them again (ver. 36) what they saw, for he would have them never to forget it. He showed thee His great fire. It gave an earnest of the day of judgment, in which the Lord Jesus shall be revealed in flaming fire. As he reminds them of what they saw, so he tells them what they saw not; no manner of similitude from which they might form either an idea of God in their fancies, or an image of God in their high places.(2) What they heard at Mount Sinai (ver. 12). The Lord spake unto you with an intelligible voice, in your own language, and you heard it. This he enlargeth upon towards the close of his discourse (vers. 32, 33, 36). They heard the voice of God speaking from heaven. God manifests Himself to all the world in the works of creation, without speech or language, and yet their voice is heard (Psalm 19:2). But to Israel He made Himself known by speech and language, condescending to the weakness of the Church's infant state. They heard it out of the midst of the fire, which showed that it was God Himself that spoke to them; for who else could dwell with devouring fire? They heard it, and yet lived (ver. 33). It was a wonder of mercy that the fire did not devour them, or that they did not die for fear, when Moses himself trembled.(3) Never any people heard the like. He bids them inquire of former days, and distant places, and they will find this favour of God to Israel without precedent or parallel (ver. 32). This singular honour done them called for singular obedience.

6. He urges God's gracious appearances for them in bringing them out of Egypt, from the iron furnace, where they laboured in the fire, forming them into a people, and then taking them to be His own people, a people of inheritance (ver. 20). This he mentions again (vers. 84, 37, 38). Never did God do such a thing for any people.(1) They were thus dignified and distinguished; not for anything in them that was deserving or inviting, but because God had a kindness for their fathers, He chose them.

7. He urges God's righteous appearance against them, sometimes for their sins. He instanceth particularly in the matter of Peor (ver. 34). He also takes notice again of God's displeasure against himself (vers. 12, 22). "The Lord was angry with me for your sakes." Others suffering for our sakes should grieve us more than our own.

8. He urges the certain benefit and advantage of obedience. This argument he begins with, That ye may live, and go in and possess the land (ver. 1). And this he concludes with, "That it may go well with thee, and with thy children after thee" (ver. 40). He reminds them that they were upon their good behaviour, their prosperity would depend upon their piety. If they kept God's precepts He would undoubtedly fulfil His promises.

9. He urges the fatal consequences of their apostasy from God, that it would undoubtedly be the ruin of their nation. This he enlarges upon (vers. 25-31), where God's faithfulness to His covenant encourageth us to hope that He will not reject us though we are driven to Him by affliction. If we at length remember the covenant, we shall find that He has not forgotten it. Now let all these arguments be laid together, and then say whether religion has not reason on its side. None cast off the government of their God but those that have first abandoned the understanding of a man.

( Matthew Henry, D. D..)

I. In reviewing the gracious dealings of God towards us, THE GREAT DIFFICULTY IS TO KNOW AT WHAT POINT TO BEGIN. As a people, and as individuals, to God alone are we indebted for the multiplied sources of hope and enjoyment. We live under a mild and well-balanced constitution, and under the shadow of equitable laws. We possess a fruitful soil and temperate seasons. We enjoy an open Bible, and therefore have the full light of Divine revelation. We are favoured likewise with a pure faith and the reformed religion.

II. "HEARKEN THEREFORE, O ISRAEL," WAS THE INFERENCE OF MOSES ON A REVIEW OF THE DEALINGS OF GOD TOWARDS THE JEWS: "Hearken, therefore, to His statutes and judgments so as to do them." The Scriptures, both of the Old and New Testament, contain the records of God's will, and His statutes for us. To hearken to these precepts we are bound both by duty and by gratitude. These are the strongest forces which can be applied to the mind of man.

III. BY OBEDIENCE ONLY CAN WE SECURE MERCIES YET TO COME. Of this Moses warned the Israelites: "Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach you, for to do them, that ye may live, and go in and possess the land which the Lord God of your fathers giveth you." The promises vouchsafed to them had reference to temporal things. These could only be secured by obedience. The promises granted to us in the Gospel relate both to time and to eternity, for "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come."

(H. J. Hastings, M. A.)

! — Moses called upon Israel to "hearken." Who can hear? Who has ever met a man, in any congregation, that could listen? What is wanted today may be described as good hearers. It is not given to man to rush away from his business, place himself down suddenly in the sanctuary, and call for revelations that he can appreciate. Men must be prepared to hear as well as prepared to preach. To "hearken" is not a mechanical exercise. The word "hearken" is charged with profound meaning; it represents the act of acute, ritual, profound, fervent attention. He who "hearkens" is in an attitude of eagerness — as if he would complete the speech, anticipate it, or elicit from the speaker a broader eloquence by the gratitude and expectancy of his own attention. Would that they who say much about speaking would learn the elements of good listening! — so learned, they would be dispossessed of themselves, their ears would be purged of all noises and tumults and rival competitions; and importunity being dismissed, anxiety being suspended, and the soul set in a posture of expectation, would receive even from slow-speaking Moses statutes and precepts ,solemn as eternity, and rich as the thought of God. "He that hath ears to hear," — not for noises to please, — "let him hear." Such hearing is almost equal to praying; such listening never was disappointed.

(J. Parker, D. D.)

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.

(S. Hayman, B. A.)

People
Amorites, Baalpeor, Bezer, Gadites, Israelites, Manasseh, Manassites, Moses, Og, Reubenites, Sihon
Places
Arabah, Aroer, Bashan, Beth-baal-peor, Bezer, Egypt, Gilead, Golan, Hermon, Heshbon, Horeb, Jordan River, Mount Sion, Peor, Pisgah, Ramoth, Sea of the Arabah, Valley of the Arnon
Topics
Decisions, Decrees, Ear, Fathers, Follow, Gives, Giveth, Giving, Hearken, Heed, Judgments, Laws, Listen, O, Ordinances, Perform, Possess, Possessed, Possession, Statutes, Teach, Teaching, Yours, Yourselves
Outline
1. An exhortation to obedience
41. Moses appoints the three cities of refuge on that side of Jordan
44. Recapitulation

Dictionary of Bible Themes
Deuteronomy 4:1

     5031   knowledge, of sin
     5159   hearing
     8244   ethics, and grace

Deuteronomy 4:1-2

     1615   Scripture, sufficiency
     5036   mind, of God
     7263   theocracy
     8404   commands, in OT

Library
February the Sixteenth Crowding Out God
"Lest thou forget." --DEUTERONOMY iv. 5-13. That is surely the worst affront we can put upon anybody. We may oppose a man and hinder him in his work, or we may directly injure him, or we may ignore him, and treat him as nothing. Or we may forget him! Opposition, injury, contempt, neglect, forgetfulness! Surely this is a descending scale, and the last is the worst. And yet we can forget the Lord God. We can forget all His benefits. We can easily put Him out of mind. We can live as though He were
John Henry Jowett—My Daily Meditation for the Circling Year

Deuteronomy
(Third Sunday after Easter.) Deut. iv. 39, 40. Know therefore this day, and consider it in thine heart, that the Lord he is God in heaven above, and upon the earth beneath: there is none else. Thou shall keep therefore his statutes and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the Lord thy God giveth thee, for ever. Learned men have argued much of late as to who wrote
Charles Kingsley—The Gospel of the Pentateuch

Political and Religious Life of the Jewish Dispersion in the West - their Union in the Great Hope of the Coming Deliverer.
It was not only in the capital of the Empire that the Jews enjoyed the rights of Roman citizenship. Many in Asia Minor could boast of the same privilege. [327] The Seleucidic rulers of Syria had previously bestowed kindred privileges on the Jews in many places. Thus, they possessed in some cities twofold rights: the status of Roman and the privileges of Asiatic, citizenship. Those who enjoyed the former were entitled to a civil government of their own, under archons of their choosing, quite independent
Alfred Edersheim—The Life and Times of Jesus the Messiah

Of the Cities of Refuge.
Hebron, the most eminent among them, excites us to remember the rest. "The Rabbins deliver this; Moses separated three cities of refuge beyond Jordan, [Deut 4:41-43;] and, against them, Joshua separated three cities in the land of Canaan, [Josh 20:7,8]. And these were placed by one another, just as two ranks of vines are in a vineyard: Hebron in Judea against Bezer in the wilderness: Shechem in mount Ephraim against Ramoth in Gilead: Kedesh in mount Napthali against Golan in Basan. And these three
John Lightfoot—From the Talmud and Hebraica

That the Devout Soul Ought with the Whole Heart to Yearn after Union with Christ in the Sacrament
The Voice of the Disciple Who shall grant unto me, O Lord, that I may find Thee alone, and open all my heart unto Thee, and enjoy Thee as much as my soul desireth; and that no man may henceforth look upon me, nor any creature move me or have respect unto me, but Thou alone speak unto me and I unto Thee, even as beloved is wont to speak unto beloved, and friend to feast with friend? For this do I pray, this do I long for, that I may be wholly united unto Thee, and may withdraw my heart from all created
Thomas A Kempis—Imitation of Christ

The First Covenant
"Now therefore, if ye will obey My voice, and keep My covenant, ye shall be a peculiar treasure unto Me."--EX. xix. 5. "He declared unto you His covenant, which He commanded you to perform, even ten commandments."--DEUT. iv. 13.i "If ye keep these judgments, the Lord thy God shall keep unto thee the covenant,"--DEUT. vii. 12. "I will make a new covenant with the house of Israel, not according to the covenant which I made with their fathers, which My covenant they brake."--JER. xxxi. 31, 32. WE have
Andrew Murray—The Two Covenants

The Unity of God
Q-5: ARE THERE MORE GODS THAN ONE? A: There is but one only, the living and true God. That there is a God has been proved; and those that will not believe the verity of his essence, shall feel the severity of his wrath. Hear, O Israel, the Lord our God is one Lord.' Deut 6:6. He is the only God.' Deut 4:49. Know therefore this day, and consider it in thy heart, that the Lord he is God in heaven above, and upon the earth beneath, there is none else.' A just God and a Saviour; there is none beside
Thomas Watson—A Body of Divinity

The Northern Coasts of Galilee. Amanah. The Mountain of Snow.
This coast is described by Moses, Numbers 34:7: "From the Great Sea to mount Hor: from mount Hor to the entrance of Hamath," &c. Mount Hor, in the Jewish writers, is Amanah; mention of which occurs, Canticles 4:8, where R. Solomon thus: "Amanah is a mount in the northern coast of the land of Israel, which in the Talmudical language is called, The mountainous plain of Amanon; the same with mount Hor." In the Jerusalem Targum, for mount 'Hor' is the mount Manus: but the Targum of Jonathan renders it
John Lightfoot—From the Talmud and Hebraica

Ninth Sunday after Trinity Carnal Security and Its vices.
Text: 1 Corinthians 10, 6-13. 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents. 10 Neither murmur ye, as
Martin Luther—Epistle Sermons, Vol. III

Epistle cxxvii. From S. Columbanus to Pope Gregory .
From S. Columbanus to Pope Gregory [89] . To the holy lord, and father in Christ, the Roman [pope], most fair ornament of the Church, a certain most august flower, as it were, of the whole of withering Europe, distinguished speculator, as enjoying a divine contemplation of purity (?) [90] . I, Bargoma [91] , poor dove in Christ, send greeting. Grace to thee and peace from God the Father [and] our [Lord] Jesus Christ. I am pleased to think, O holy pope, that it will seem to thee nothing extravagant
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Second Commandment
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am o jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of then that hate me; and shewing mercy unto thousands of them that love me and keep my commandments.' Exod 20: 4-6. I. Thou shalt not
Thomas Watson—The Ten Commandments

"They have Corrupted Themselves; their Spot is not the Spot of his Children; they are a Perverse and Crooked Generation. "
Deut. xxxii. 5.--"They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation." We doubt this people would take well with such a description of themselves as Moses gives. It might seem strange to us, that God should have chosen such a people out of all the nations of the earth, and they to be so rebellious and perverse, if our own experience did not teach us how free his choice is, and how long-suffering he is, and constant in his choice.
Hugh Binning—The Works of the Rev. Hugh Binning

A Reformer's Schooling
'The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chislev, in the twentieth year, as I was in Shushan the palace, 2. That Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem. 3. And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and
Alexander Maclaren—Expositions of Holy Scripture

Second visit to Nazareth - the Mission of the Twelve.
It almost seems, as if the departure of Jesus from Capernaum marked a crisis in the history of that town. From henceforth it ceases to be the center of His activity, and is only occasionally, and in passing, visited. Indeed, the concentration and growing power of Pharisaic opposition, and the proximity of Herod's residence at Tiberias [3013] would have rendered a permanent stay there impossible at this stage in our Lord's history. Henceforth, His Life is, indeed, not purely missionary, but He has
Alfred Edersheim—The Life and Times of Jesus the Messiah

Covenant Duties.
It is here proposed to show, that every incumbent duty ought, in suitable circumstances, to be engaged to in the exercise of Covenanting. The law and covenant of God are co-extensive; and what is enjoined in the one is confirmed in the other. The proposals of that Covenant include its promises and its duties. The former are made and fulfilled by its glorious Originator; the latter are enjoined and obligatory on man. The duties of that Covenant are God's law; and the demands of the law are all made
John Cunningham—The Ordinance of Covenanting

Subjects of Study. Home Education in Israel; Female Education. Elementary Schools, Schoolmasters, and School Arrangements.
If a faithful picture of society in ancient Greece or Rome were to be presented to view, it is not easy to believe that even they who now most oppose the Bible could wish their aims success. For this, at any rate, may be asserted, without fear of gainsaying, that no other religion than that of the Bible has proved competent to control an advanced, or even an advancing, state of civilisation. Every other bound has been successively passed and submerged by the rising tide; how deep only the student
Alfred Edersheim—Sketches of Jewish Social Life

Wisdom and Revelation.
"Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him: the eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness
W. H. Griffith Thomas—The Prayers of St. Paul

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