After you have children and grandchildren and you have been in the land a long time, if you then act corruptly and make an idol of any form--doing evil in the sight of the LORD your God and provoking Him to anger-- Sermons
I. JUDGMENT IS WITH A VIEW TO AMENDMENT. Of course, the incorrigible stage may eventually be reached. But until this spirit is manifested, judgment is remedial. The dealings of God with Israel, as we know from the history, were in hope of national amendment. Defeat at the hand of their enemies, exile in Babylon, and all the severe dispensations were to bring them to their senses and lead them to return to God. Judgment, in fact, is first the servant of mercy. II. TRIBULATION SHOULD AT ONCE LEAD US TO HEART-SEARCHING. It is not an infallible sign of special sin, as the case of Job proves. But the probabilities are in favor of supposing that some special sin has called for special sorrow. Let self-examination, then, be the rule in the midst of all our tribulations. God is calling us in trumpet-tones to return to his embrace. III. MERCY FINDS IN TROUBLE A SPLENDID SPHERE. The riches of God's grace and mercy can be displayed only in the permitted extremities of human experience. Tribulation, exile, the bitterness which no earthly intermeddling can relieve, are so many worlds into which mercy enters to assert its power and to reign. The permission of evil has here the only explanation which the present life allows. We shall learn more afterwards, but meanwhile this is all we can learn here. IV. THE MERCIFUL ONE COUNSELS SOULS TO RETURN AT ONCE TO COVENANT RELATIONS. A loving God is jealous of the defections of his people - hence the judgment and the tribulation. But in mercy he counsels return, and promises to receive them into covenant relationship again. Here alone can we have peace and satisfaction of a permanent character. Outside the covenant there can be no real comfort or joy. In covenant relations with God, there is a charmed circle, and peace passing all understanding. As Israel returned after the exile, may we return from our backslidings to the consolations of the covenant again! - R.M.E.
Even a jealous God. The assertion that such a quality as this belongs to God as one of the attributes of His moral character involves a number of deep and awful considerations; they seem to include the love as well as the holiness and justice of the Deity in one complex idea; and to form, from the union of these qualities in one attribute of jealousy, a touching, as well as a tremendous, picture of His feelings towards us. For let us remark, first, that the existence of jealousy in God implies the previous existence of love. If He had not loved us Himself He would have been indifferent to our dispositions towards Him. If He had not felt that love was due from us to Him, as a return for love already exercised towards us, He would not have resented its being withheld, nor made use of this phrase as declaratory of the state of His affections. In agreement with this idea we find that jealousy in God is never spoken of except with a reference to those whom, in one sense or other, He has called and chosen as His own; whose love therefore He has a right to claim as due to Himself, in virtue of some covenant relation; and whose love He has excited by some previous exercise of favour and benevolence. Any wandering of affections, any deviation from the truth of allegiance, however slight it may seem to the eye of indifference, carries wounds and provocation to that of jealousy, and we may therefore say that such behaviour as this, when existing in the people of God, is calculated to excite in Him a feeling of resentment analogous to that which unrequited love and infidelity excite in the heart of man. Let us also remark that this attribute is peculiar to the true God, to the Jehovah of our worship. The idols of heathenism were imagined to be ready to share their honours with another, and were never supposed to object to the devotions which were paid to deities of other names or of other lands. They felt that they had no exclusive prerogative to power. They felt, or rather their worshippers felt, that even while they were the objects of adoration, they had no absolute dominion. And what was then true with regard to them is equally true with regard to the idols and idolaters of the world at present. They have no jealousy of one another. They are only jealous of God, and exhibit no feelings of the sort except when He is the object of attraction. Again, let us remark that the natural objects of jealousy are the affections of the heart. Justice may, in some respects, be thought to fulfil the object of jealousy, but justice is a gross and inactive feeling in comparison with jealousy. The slights and wanderings which inflict anguish unspeakable on the heart cannot be put into a balance and have the extent of their criminality noted by weight. How, then, can we imagine that justice is the only attribute with which those are concerned whose duty it is to love God with all their heart, and who are directed to worship Him in spirit and in truth, if they would worship Him acceptably at all? Under faith in this attribute of God it is not merely actual sin that we are told to deprecate in ourselves, or in others, but it is the love of other things than God. Have we gone, for instance, to seek pleasure in the company of His enemies? Have we sought our bread in ways which are not His? Have we looked for comfort and peace and enjoyment in other objects than in His favour? Have we been betrayed into forgetfulness of His love in the hour of trial? Have we felt coldly in His service? Whatever our own opinions may have been on such subjects, and whatever may be the system of the world, we cannot deny, and we cannot doubt, that these, and all such wanderings of the heart, must be provocations to a jealous God. It is perhaps from considering in this manner the attribute of jealousy in God that we are best able to appreciate the danger of what is commonly called the world. The world sees the justice of God, and the world fears it, and therefore it is cautious of advising anything which may seem to provoke it. But if the words of our text be true — "If the Lord our God be a consuming fire, even a jealous God, what are the terrors of His justice compared with those of His jealousy? Compared with jealousy, justice seems a cold, deliberating principle. It comes, but its very name implies that it comes slowly and maturely. It comes, but it may be pleaded with; it may be reasoned against; it may be retarded or mollified by our reasonings. But jealousy is like fire. It comes to act, to consume; and little has the world gained for its votaries by teaching them to try not to offend the justice of God, while it encourages them daily to provoke His jealousy. For, lastly, let us remark on this subject the violence of those feelings which jealousy brings into action. Do we not see that among, ourselves it bursts at once the tenderest ties of which the heart of man is conscious? Founded on justice as its principle, but quickened by resentment in its action, it seems the most tremendous quality which we are capable of provoking against ourselves; and indeed, as it is peculiarly directed against that which is thought to be of all sins the most offensive — the sin of ingratitude — and of ingratitude, not for favours, but for love — it may well excite terror in those against whom it may be directed from our Maker. Let us close this subject with considering the degree in which we ourselves may be in danger of experiencing its exercise. If jealousy, which arises from love and proceeds only from love, is to be in proportion to that love which it proceeds from, what jealousy can be compared to that with which God is jealous now towards His people?(H. Raikes, M. A.) People Amorites, Baalpeor, Bezer, Gadites, Israelites, Manasseh, Manassites, Moses, Og, Reubenites, SihonPlaces 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 ArnonTopics Act, Anger, Anything, Beget, Begettest, Children's, Corrupt, Corruptly, Deal, Engraved, Evil, Form, Graven, Grown, Idol, Image, Kind, Likeness, Making, Moving, Provoke, Provoking, Sight, Similitude, Sons, Sort, Wrath, YourselvesOutline 1. An exhortation to obedience41. Moses appoints the three cities of refuge on that side of Jordan 44. Recapitulation Dictionary of Bible Themes Deuteronomy 4:25 4287 universe 7212 exile 7520 dispersion, the 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 Political and Religious Life of the Jewish Dispersion in the West - their Union in the Great Hope of the Coming Deliverer. Of the Cities of Refuge. That the Devout Soul Ought with the Whole Heart to Yearn after Union with Christ in the Sacrament The First Covenant The Unity of God The Northern Coasts of Galilee. Amanah. The Mountain of Snow. Ninth Sunday after Trinity Carnal Security and Its vices. Epistle cxxvii. From S. Columbanus to Pope Gregory . The Second Commandment "They have Corrupted Themselves; their Spot is not the Spot of his Children; they are a Perverse and Crooked Generation. " A Reformer's Schooling Second visit to Nazareth - the Mission of the Twelve. Covenant Duties. Subjects of Study. Home Education in Israel; Female Education. Elementary Schools, Schoolmasters, and School Arrangements. Wisdom and Revelation. 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