Know therefore this day and take to heart that the LORD is God in heaven above and on the earth below; there is no other. Sermons
I. THAT THE PIETY OF ANCESTORS IS REMEMBERED BY GOD IN HIS DEALINGS WITH THE DESCENDANTS. He remembers: 1. Their piety. 2. The love he bore them. 3. His promises. 4. Their prayers. II. THAT THE PIETY OF ANCESTORS IS A FREQUENT GROUND OF LONG-SUFFERING AND FORBEARANCE. It was SO with Israel (Deuteronomy 9:5); Solomon (1 Kings 12:12), etc. III. YET THAT THE PIETY OF ANCESTORS WILL NOT OF ITSELF SECURE SALVATION. The Jews were not to be exempted from chastisement for personal transgressions. If "they abide still in unbelief" (Romans 11:23), they cannot be saved. There cannot be salvation without personal faith and obedience. - J.O.
Consider it in thine heart, that the Lord He is God in heaven above, and upon the earth beneath. We must have God before we can understand Him. We must receive Him into our loving trust before we can make any advance in knowing what He is, what are His qualities and His attributes, and what is all the meaning that is written in His infinite heart. I am delighted to tell again and again of the poor woman who, upon being interrogated by her minister concerning formal divinity, before she could be admitted as a guest at the Lord's table, was utterly unable to answer a single question; whereupon the minister informed her that she was not fit to be admitted to the table of the Lord. "Sir," said she, with womanly feeling and pathos, "I can't answer these questions, but I could die for Him." That is religion! Not answering questions only, not being able to enter into critical disquisitions, but sending the heart out to receive God into its trust and love. Hence the exhortation of the text, "Consider it in thine heart." You may consider the question in the intellectual region, and get little or nothing out of the considerations. When the heart knows its own hunger and its own bitterness, then, in that sad but holy hour, the heart may get some hold upon the idea of God. I can imagine the man of average education and intelligence, whom I am imaginatively addressing, asking me some such question as this, How is it that God does not show Himself more clearly to us than He does, and so put an end to all uncertainty concerning Himself? I answer, Are we capable of understanding what is and what is not the proper degree and method of Divine manifestation? Is it becoming in men, who cannot certainly tell what will happen in one single hour, that they should write a programme for God, and appoint the way of the Almighty? These things cause me to say that religious questions, if they are to be profitably considered at all, must be considered in a deeply religious spirit. You can make no advancement in this learning unless you bring a right heart with you. That is the beginning. There was a peculiar controversy or conversation in my garden the other day; it quite entertained me. There were, after those heavy rains, two worms that had struggled out of the earth, and found their way upon the wet green grass; and they began to talk in a very decided and mocking manner about myself. One, the elder and better-to-do of the two, said, "Eh, eh, eh! We have been told that this garden has an owner or somebody that takes care of it, that nourishes the roots of things, and that altogether presides over the affair. Eh, eh, eh, I never saw him. If there is such an owner, why doesn't he show himself more clearly? — why doesn't he come to the front and let us see him, eh?" And the leaner one of the two said, "That is an unanswerable argument. I never saw him. There may be such a being, but I care nothing about him; only, if he is alive, why don't he show himself?" They quite wriggled in contemptuous triumph; yet all the while I was standing there, looking at the poor creatures, and hearing them! I could have set my foot upon them and crushed them; but I did not. There is a way of wasting strength; there is also a way of showing patience. But the worms could not understand my nature. I was standing there, and they knew me not! What if it be so with ourselves in the greater questions? Proceeding with our statement respecting the revelation of God, I have now to ask you to believe with me, as a matter of fact —1. That we stand to God in the relation of dependants. That is our actual position in life. "What hast thou, that thou hast not received?" Let a man begin his studies there, and he will become correspondingly reverent. Have you genius? Who lighted the lamp? Have you health? Who gave you your constitution? Do you find the earth productive? "Yes." Who made it productive? "I did. I till it: I supply all the elements of nourishment needful; I did." Did you? Can you make it rain? Can you make the sun shine? If a man once be started on that course of reflection, the probability is, that he who begins as a reverent inquirer will end as a devout worshipper. 2. Then I ask you to believe, in the next place, that the very fact of being dependent should lead us to be very careful how we measure the sovereignty and the government of God. He has made us servants, not masters. We are little children, not old beings, in His household and universe. We are mysteries to ourselves. We need not go from home to seek mysteries. 3. I have to ask you, in the third place, to believe that the very fact of the mystery of our own life should be the beginning and the defence of our faith in God. Reason from yourself upwards. There is a way out of the human to the Divine. It is a commendable course of procedure to reason from the known to the unknown. If you are such a mystery to your own child, if the philosopher is such a mystery to the uninstructed man, if you are such a mystery to yourself — why may there not be a power around more mysterious still, higher and nobler yet? Reason from yourselves — from your own capacities and your own resources. Is not the maker greater than the thing made? Take away the idea of God from human thinking, and mark the immediate and necessary consequences. This is a method of reasoning which I commend to the attention of young inquirers who are earnest about this business. The method, namely, of withdrawment. If a man doubts concerning God, I shall withdraw the idea of God from human thinking, and see the necessary consequences. If a man has any argument to adduce against Christianity, take Christianity out of the country, and see what will be left. Take out the doctrine, take out the practice, take out not only Christian theology, but Christian morality, and see how many hospitals would be left, and how many penitentiaries, infirmaries, schools, and asylums for the deaf and the dumb and the blind and the idiotic. So take away the idea of God from human thinking, and see the immediate and inevitable consequences. There is no God; then there is no supreme supervision of human life as a whole; for none could have the eye that could see the whole orbit of things. We see points, not circumferences. There is no God; then there is no final judgment by which the wrongs of centuries can be avenged; there is no heart brooding over us to which we can confide the story of our sorrow, or tell the anguish of our pain. Set God again on the throne, and all that makes life worth having, even imaginatively, comes back again. Set God upon the throne, and all things take upon them a new, true, beautiful meaning; there is hope of judgment, and a certainty that right will eventually be done. Shall I ask you to remember — observe, I still speak to my scholar whom I assume to be diligent and earnest — that our little day has been too short to know the full mystery of God? When an infant of yours has gone to school, do you expect the little one to come back at twelve o'clock on the first day and be able to read you a chapter even out of the simplest book? You are an old man; yes, but a young being, an infantile being. Very old indeed, if you think of insuring yourself, or buying another estate, or laying out a great sum of money — very, very old indeed; but if you are talking of the universe, you are the insect of a moment — hardly born! But you wish to read the book called the Universe through at one sitting, like a cheap novel. Thou art of yesterday, and knowest nothing; and I, thy teacher, what am I but a man who, having seen one ray of light amid thick and terrible gloom, come to thee and stand here that you may see the same beautiful revelation! All this shows us what our spirit ought to be. He who comes to school with this spirit will learn most and learn it most quickly. And this let me tell you young man, the greatest men I have ever known have been the most humble, docile, self-distrustful. (Dr. Parker, D. D.) 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 Below, Beneath, Consider, Deep, Hast, Heart, Hearts, Heaven, Heavens, Lay, None, To-dayOutline 1. An exhortation to obedience41. Moses appoints the three cities of refuge on that side of Jordan 44. Recapitulation Dictionary of Bible Themes Deuteronomy 4:39 1110 God, present everywhere 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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