And all these blessings will come upon you and overtake you, if you will obey the voice of the LORD your God: Sermons
Blessing and curse, as Keil says, are viewed in these verses "as actual powers, which follow in the footsteps of the nation, and overtake it" (vers. 2, 15, 22; Zechariah 1:6). The blessing of God is a vera causa in human life. It is not to be resolved entirely into natural tendencies. A cheerful mind conduces to health; virtuous habits tend to prosperity, etc. But this is not the whole. Conspiring with natural tendencies, we must recognize a special providence, a designed direction of the beneficent powers of nature and life, so as to pour treasures of goodness on the favored individual. Virtue has its natural reward in the approval of conscience; but it would not of itself suffice to bring about the exceptionally fortunate condition in the outward lot which these verses represent. So strongly was this felt by the philosopher Kant, that, as is well known, he postulates the existence of God, for the express purpose of bringing about an ultimate harmony between virtue and felicity. I. THE SPHERE OF THE BLESSING. The covenant rested largely on temporal promises. Jehovah was doubtless felt by the believing soul to be a better portion than any of his gifts (Psalm 16.; 73.), and the relation which he sustained to his worshipper could not but be thought of as subsisting beyond death, and yielding its appropriate fruit in a future life (Psalm 16:11; Psalm 17:15; Psalm 48:14; Psalm 49:14, 15; Hebrews 11:9-17). Yet, inasmuch as "life and immortality" had not been clearly brought to light (2 Timothy 1:10), his favor was specially exhibited in the abundant communication of earthly blessings. A higher order has supervened, and the temporal promises of these verses are swallowed up in better and more enduring ones (Hebrews 8:6). The gospel does not sever the connection between godliness and prosperity. It gives it a new sanction (1 Timothy 4:8). Were the obedience of God's children more uniform and perfect, and piety more widely diffused in communities, the connection would be more manifest than it is. But on the whole, temporal prosperity occupies a lower relative place in the New Testament than in the Old. 1. The spiritual man, serving Christ, and witnessing for him amidst the evil of the world, is more frequently exposed to persecution (Matthew 5:11; Matthew 10:24, 25; John 4:15-21). He has more occasion to take up the cross (Matthew 16:24). He may require to sacrifice all he has, with life itself, for Christ's sake and the gospel's (Mark 10:29, 30). 2. Temporal prosperity is in every case subordinated to spiritual good (2 Corinthians 12:7-10 3John 2). Bacon's saying has, therefore, truth in it, "Prosperity is the blessing of the Old Testament; adversity is the blessing of the New, which carrieth the greater benediction, and the clearer revelation of God's favor." Adversity, however, even in the New Testament, is but a step to something higher. Spiritual compensations now; hereafter, "a far more exceeding and eternal weight of glory "(Mark 10:30; 2 Corinthians 4:17). II. THE OPERATION OF THE BLESSING, It is viewed as pervading every department of the earthly life. It mingles itself with all the good man is, with all he does, with the circumstances of his lot, with the powers of the natural world which constitute his environment. It rests on his person, on his household, on his possessions. It helps him against his enemies, making him wealthy and powerful (Abraham, Job), and exalting him to a position in which others are dependent on him. It attends him in city and field, in his coming in and going out, so that whatever he does prospers (Psalm 1:3). These promises demonstrate: 1. That the providence of God, in the sphere of the outward life, is free, sovereign, all-embracing. 2. That there is under this providence a connection between outward events and circumstances and spiritual conditions. 3. That, subordinately to higher ends, piety and virtue, under this providence, will be rewarded by prosperity. (See a valuable treatment of this subject in M'Cosh's 'Method of the Divine Government,' bk. 2. Deuteronomy 2.) Yet glorious as these promises are, they "have no glory in this respect, by reason of the glory that excelleth" of the promises of the New Testament. Promises: 1. Of salvation (Romans 5:9, 10). 2. Of spiritual blessings (Ephesians 1:3). 3. Of a heavenly inheritance (1 Peter 1:3, 4). 4. Of "riches" of goodness which will remain unexhausted through eternal ages (Ephesians 2:6, 7). 5. Of perfected transformation into the moral image of God (Psalm 17:15; 1 Corinthians 4:49; Colossians 1:22; 1 John 3:2). III. THE CONDITION OF THE BLESSING. Obedience (vers. 1, 2, 9,13, 14). 1. Legally, perfect obedience. 2. Evangelically, obedience habitual and sincere, albeit imperfect. The meritorious ground of a believer's acceptance, and of the blessings he receives, is the obedience unto death of Christ (Romans 5:19-21). Christ expiates his sins, and fulfils de novo the condition of the covenant. It is well to remember, as explaining anomalies in the histories of righteous men under the old covenant, that the promises in these verses were primarily national. They could be realized to the individual only in connection with the obedience of the nation as a whole. When apostasy provoked God's judgments, pious individuals suffered in the general calamities. They suffered, too, as drawing upon themselves the hatred of the wicked. Hence the development in the Psalms and Prophets of the idea of the "Righteous Sufferer" - One whose afflictions are entailed on him by the hatred and injustice of the wicked, or who, innocent himself, suffers as a member of the body politic. This idea, which has throughout a Messianic reference, culminates in the prophecy of the" Servant of Jehovah" (Psalm 52., 53.), who, by the holy endurance of sufferings for others, makes their sin his own, and vicariously atones for it. - J.O. If thou wilt not hearken. Does the Commination Service curse men? Are these good people (who are certainly right in their horror of cursing) right in the accusations which they bring against it? I cannot but think that they mistake when they say that the Commination Service curses men. For to curse a man is to pray that God may vent His anger on the man by punishing him. But I find no such prayer and wish in any word of the Commination Service. Its form is not "Cursed be he that doeth such and such things," but "Cursed is he that doeth them." Does this seem to you a small difference? A fine-drawn question of words? Is it, then, a small difference whether I say to my fellow man, I hope and pray that you may be stricken with disease, or whether I say, You are stricken with disease, whether you know it or not? I warn you of it, and I warn you to go to the physician! For so great, and no less, is the difference. I. WE KNOW THAT THE WORDS OF THE TEXT CAME TRUE. We know that the Jews did perish out of their native land, as the author of this book foretold, in consequence of doing that against which Moses warned them. We know also that they did not perish by any miraculous intervention of providence, but simply as any other nation would have perished — by profligacy, internal weakness, civil war, and, at last, by foreign conquest. We know that their destruction was the natural consequence of their own folly. Why are we to suppose that the prophet meant anything but that? He foretells the result. Why are we to suppose that he did not foresee the means by which that result would happen? For even in this life the door of mercy may be shut, and we may cry in vain for mercy when it is the time for justice. This is not merely a doctrine: it is a fact; a common, patent fact. Men do wrong, and escape, again and again, the just punishment of their deeds; but how often there are cases in which a man does not escape; when he is filled with the fruit of his own devices, and left to the misery which he has earned; when the covetous and dishonest man ruins himself past all recovery; when the profligate is left in a shameful old age, with worn-out body and defiled mind, to rot into an unhonoured grave; when the hypocrite who has tampered with his conscience is left without any conscience at all. They have chosen the curse, and the curse is come upon them to the uttermost. So it is. Is the Commination Service uncharitable, is the preacher uncharitable, when they tell men so? II. TRULY TERRIBLE AND HEART-SEARCHING FOR THE WRONG-DOER IS THE MESSAGE — GOD DOES NOT CURSE THEE: THOU HAST CURSED THYSELF. God will not go out of His way to punish thee; thou hast gone out of His way, and thereby thou art punishing thyself. Just as, by abusing the body, thou bringest a curse upon it; so by abusing thy soul. God does not break His laws to punish drunkenness or gluttony. The laws of nature, the beneficent laws of life, nutrition, growth, and health, they punish thee; and kill by the very same means by which they make alive. And so with thy soul, thy character, thy humanity. III. LET US BELIEVE THAT GOD'S GOOD LAWS AND GOD'S GOOD ORDER ARE IN THEMSELVES AND OF THEMSELVES THE CURSE AND PUNISHMENT OF EVERY SIN OF OURS; and that Ash Wednesday, returning year after year, whether we be glad or sorry, good or evil, bears witness to that most awful and yet most blessed fact. () 1. Look, first, at the intensity of the sufferings which it denounces upon the Jewish race. The prophet seems to labour under the weight of the theme, and strives to give it adequate expression, as though it were beyond his power. There is scarcely anything that could go to heighten human anguish bodily and mental that is not thrown into the frightful conglomeration, to make up such an assemblage of miseries as was hardly ever elsewhere known or imagined. Dante's pictures are terrific, but they are dispersed and distributed into portions, and every man has his own torment, from which other sufferers are exempt. But Moses concentrates his, and pours them all in one terrible mixture on the same devoted head. War, pestilence, and famine in their extremest terrors combine to swell the bitter grief, until they rise to those intolerable anguishes in which the bonds of society are dissolved, human sympathies are quenched, natural affection obliterated, and society transformed into a herd of ravening wolves, preying on one another without conscience and without pity. And this horrid state of things is to be without respite, affording no moment of relief; so that men are driven to madness, and rave with the frantic incoherence of despair. And now, if we turn to the page of history, we find the correspondence exact to a wonderful degree. No more revolting picture of human misery, and of the demoralisation and unhumanising effect of extreme distress is anywhere to be found in the annals of the world than that which is exhibited in the last days of Jerusalem as the accounts of it have come down to us. What in the prophecy might have seemed antecedently impossible, the faithful record of history has shown to be possible, because actual. 2. Look next at their dispersion, almost as wonderful as their miseries. This, too, Moses explicitly foretells (vers. 64, 65). Alone of peoples that inhabit the earth, foreigners everywhere, having no country that they call their own, and dwelling in all countries as a distinct element in their society, nay, always a society that adheres to general society only by a kind of parasitical life, sucking strength from its substance without assimilating to its character, it is a sort of mistletoe that drapes the branches of trees, and lives upon their sap, but sends no roots into the earth to draw from the soil a life of its own. 3. And now, finally, look at his preservation. I mean his preservation as a Jew. His physiognomy everywhere tells the tale of his lineage. And yet never was a people so unfavourably situated for the preservation of its identity. They did not go out in colonies to any considerable extent. Units they have been, floating like waifs and strays upon the great ocean of human society. Yet wherever he strays, there is the Jew, unabsorbed, unamalgamated, unmistakably a Jew. National bounds hedge in nations, and with some admixtures preserve substantially national marks and qualities. But this is a nation that has no such protection, without a country, without a home. Yet it remains a nation; and there is not another nation in all the limits of civilisation today that can boast so pure a blood, so unmixed and genuine a pedigree. 1. A lesson of danger. If the Israelites were punished beyond other men, it was because they had been favoured beyond other men. Privilege and responsibility are correspondent and parallel. The sins of Christians are far worse than the like sins of heathens, more criminal, more dangerous (Romans 11:20, 21). 2. A lesson of duty. None can look upon the ancient people of God in their fallen condition, it might seem, without sensibility and compassion. God has made their fall an occasion of benefit to the Gentile world. "We have obtained mercy through their unbelief." The fall broke through the wall that threatened to confine Christianity within the narrow precincts of Jewish pride and prejudice, and gave it to "have free course and be glorified." Surely, however, it becomes us not to look coldly or scornfully on the disfranchised heir. ()
People MosesPlaces Beth-baal-peor, EgyptTopics Accompany, Blessings, Ears, Hearken, Listen, Obey, Open, Overtake, Overtaken, VoiceOutline 1. The blessings for obedience
15. The curses for disobedience
Dictionary of Bible Themes Deuteronomy 28:2 8245 ethics, incentives Deuteronomy 28:1-2 5499 reward, divine Deuteronomy 28:1-6 4208 land, divine responsibility
5942 security
8701 affluence Deuteronomy 28:1-7 6703 peace, divine OT Deuteronomy 28:1-8 1335 blessing
7258 promised land, early history Deuteronomy 28:1-14 1349 covenant, at Sinai Library A Choice of Masters
'Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; 48. Therefore shalt thou serve thine enemies ... in want of all things: and He shall put a yoke of iron upon thy neck, until He have destroyed thee.'--DEUT. xxviii. 47, 48 The history of Israel is a picture on the large scale of what befalls every man. A service--we are all born to obedience, to depend on and follow some person or thing. There is only a choice of services; and …
Alexander Maclaren—Expositions of Holy ScriptureBlessing and Cursing
(Preached at the Chapel Royal, Whitehall, Ash Wednesday, 1860.) Deuteronomy xxviii. 15. It shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee. Many good people are pained by the Commination Service which we have just heard read. They dislike to listen to it. They cannot say 'Amen' to its awful words. It seems to them …
Charles Kingsley—Town and Country Sermons Strength Profaned and Lost
'But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison-house. 22, Howbeit the hair of his head began to grow again after he was shaven. 23. Then the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon their god, and to rejoice: for they said, Our god hath delivered Samson our enemy into our hand. 24. And when the people saw him, they praised their god: for they said, …
Alexander Maclaren—Expositions of Holy Scripture The Sin of Unbelief
However, the lord on whom the king leaned expressed his disbelief. We hear not that any of the common people, the plebeians, ever did so; but an aristocrat did it. Strange it is, that God has seldom chosen the great men of this world. High places and faith in Christ do seldom well agree. This great man said, "Impossible!" and, with an insult to the prophet, he added, "If the Lord should make windows in heaven, might such a thing be." His sin lay in the fact, that after repeated seals of Elisha's …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855 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 Secondly, for Thy Words.
1. Remember, that thou must answer for every idle word, that in multiloquy, the wisest man shall overshoot himself. Avoid, therefore, all tedious and idle talk, from which seldom arises comfort, many times repentance: especially beware of rash answers, when the tongue outruns the mind. The word was thine whilst thou didst keep it in; it is another's as soon as it is out. O the shame, when a man's own tongue shall be produced a witness, to the confusion of his own face! Let, then, thy words be few, …
Lewis Bayly—The Practice of Piety Vehicles of Revelation; Scripture, the Church, Tradition.
(a) The supreme and unique revelation of God to man is in the Person of the Incarnate Son. But though unique the Incarnation is not solitary. Before it there was the divine institution of the Law and the Prophets, the former a typical anticipation (de Incarn. 40. 2) of the destined reality, and along with the latter (ib. 12. 2 and 5) for all the world a holy school of the knowledge of God and the conduct of the soul.' After it there is the history of the life and teaching of Christ and the writings …
Athanasius—Select Works and Letters or Athanasius The Third Commandment
Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his name in vain.' Exod 20: 7. This commandment has two parts: 1. A negative expressed, that we must not take God's name in vain; that is, cast any reflections and dishonour on his name. 2. An affirmative implied. That we should take care to reverence and honour his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, Hallowed be thy name.' I shall …
Thomas Watson—The Ten Commandments That Whereas the City of Jerusalem had Been Five Times Taken Formerly, this was the Second Time of Its Desolation. A Brief Account of Its History.
1. And thus was Jerusalem taken, in the second year of the reign of Vespasian, on the eighth day of the month Gorpeius [Elul]. It had been taken five [34] times before, though this was the second time of its desolation; for Shishak, the king of Egypt, and after him Antiochus, and after him Pompey, and after them Sosius and Herod, took the city, but still preserved it; but before all these, the king of Babylon conquered it, and made it desolate, one thousand four hundred and sixty-eight years and …
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem The Second Coming of Christ.
^A Matt. XXIV. 29-51; ^B Mark XIII. 24-37; ^C Luke XXI. 25-36. ^b 24 But in those days, ^a immediately after the { ^b that} ^a tribulation of those days. [Since the coming of Christ did not follow close upon the destruction of Jerusalem, the word "immediately" used by Matthew is somewhat puzzling. There are, however, three ways in which it may be explained: 1. That Jesus reckons the time after his own divine, and not after our human, fashion. Viewing the word in this light, the passage at II. Pet. …
J. W. McGarvey—The Four-Fold Gospel Paul's Departure and Crown;
OR, AN EXPOSITION UPON 2 TIM. IV. 6-8 ADVERTISEMENT BY THE EDITOR How great and glorious is the Christian's ultimate destiny--a kingdom and a crown! Surely it hath not entered into the heart of man to conceive what ear never heard, nor mortal eye ever saw? the mansions of the blest--the realms of glory--'a far more exceeding and eternal weight of glory.' For whom can so precious an inheritance be intended? How are those treated in this world who are entitled to so glorious, so exalted, so eternal, …
John Bunyan—The Works of John Bunyan Volumes 1-3 Writings of St. Ambrose.
The extant writings of St. Ambrose may be divided under six heads. I. Dogmatic; II. Exegetic; III. Moral; IV. Sermons; V. Letters; VI. A few Hymns. I. Dogmatic and Controversial Works. 1. De Fide. The chief of these are the Five Books on the Faith, of which the two first were written in compliance with a request of the Emperor Gratian, a.d. 378. Books III.-V. were written in 379 or 380, and seem to have been worked up from addresses delivered to the people [V. prol. 9, 11; III. 143; IV. 119]. This …
St. Ambrose—Works and Letters of St. Ambrose Backsliding.
"I will heal their backsliding; I will love them freely: for Mine anger is turned away."--Hosea xiv. 4. There are two kinds of backsliders. Some have never been converted: they have gone through the form of joining a Christian community and claim to be backsliders; but they never have, if I may use the expression, "slid forward." They may talk of backsliding; but they have never really been born again. They need to be treated differently from real back-sliders--those who have been born of the incorruptible …
Dwight L. Moody—The Way to God and How to Find It The Hindrances to Mourning
What shall we do to get our heart into this mourning frame? Do two things. Take heed of those things which will stop these channels of mourning; put yourselves upon the use of all means that will help forward holy mourning. Take heed of those things which will stop the current of tears. There are nine hindrances of mourning. 1 The love of sin. The love of sin is like a stone in the pipe which hinders the current of water. The love of sin makes sin taste sweet and this sweetness in sin bewitches the …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Destruction of Jerusalem Foretold.
^A Matt. XXIV. 1-28; ^B Mark XIII. 1-23; ^C Luke XXI. 5-24. ^a 1 And Jesus went out from the temple [leaving it to return no more], and was going on his way; and his disciples came to him ^b as he went forth ^a to show him the buildings of the temple. ^b one of his disciples saith unto him, Teacher, behold, what manner of stones and what manner of buildings! ^c 5 And as some spake of the temple, how it was adorned with goodly stones and offerings, he said [The strength and wealth of the temple roused …
J. W. McGarvey—The Four-Fold Gospel The Right Understanding of the Law
Thou shalt have no other Gods before me.' Exod 20: 3. Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law. What is the difference between the moral laud and the gospel? (1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives …
Thomas Watson—The Ten Commandments In Death and after Death
A sadder picture could scarcely be drawn than that of the dying Rabbi Jochanan ben Saccai, that "light of Israel" immediately before and after the destruction of the Temple, and for two years the president of the Sanhedrim. We read in the Talmud (Ber. 28 b) that, when his disciples came to see him on his death-bed, he burst into tears. To their astonished inquiry why he, "the light of Israel, the right pillar of the Temple, and its mighty hammer," betrayed such signs of fear, he replied: "If I were …
Alfred Edersheim—Sketches of Jewish Social Life The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see …
John Cunningham—The Ordinance of Covenanting The True Manner of Keeping Holy the Lord's Day.
Now the sanctifying of the Sabbath consists in two things--First, In resting from all servile and common business pertaining to our natural life; Secondly, In consecrating that rest wholly to the service of God, and the use of those holy means which belong to our spiritual life. For the First. 1. The servile and common works from which we are to cease are, generally, all civil works, from the least to the greatest (Exod. xxxi. 12, 13, 15, &c.) More particularly-- First, From all the works of our …
Lewis Bayly—The Practice of Piety 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 Links Deuteronomy 28:2 NIV
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