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232 THE CONVENTION TEACHER INTRODUCTION [[column 1]] In Deuteronomy and Joshua we find passages beginning to rise to the greatest possible heights of religious knowledge in proclaiming the oneness and uniqueness of Jehovah, besides whom there is no other true and living God, and at the same time, penetrating to the innermost depths of human life, namely, to the very heart of man. In the first book are all the elements summed up. Unless God is truly loved, cold obedience to stern law is a life of bondage and formality. If love for God truly fills our hearts, then His Word [[/column 1]] [[column 2]] will be hidden within us, thus controlling our life, a defense from sin, and the secret of a faithful testimony. If the Word of God is believed and lived, satisfying the heart's deepest needs, then inevitably will the father teach it to his children and talk of it in the house and on the highway. Those who know and love the Word of God most are those upon whose lips it will be most frequently found. Our silence concerning the Word is an indictment of our coldness toward it. [[/column 2]] EXPOSITION [[column 1]] I. THE LAW OF PARENTAL INSTRUCTION. (VV. 20-25.) (20) And when thy son asketh thee in time to come, saying, What mean the testimonies, and the statutes, and the judgments, which the Lord our God hath commanded you? Moses charges parents to instruct their children in the commands of God; not only that they might in their tender years intelligently and affectionately join in religious services, but that in their later years they might keep up their religion, and convey it to those that should come after them. Here is a proper question which it is supposed the children would ask: What mean the testimonies, and the statutes? What is the meaning of the feasts we observe, the sacrifices we offer, and the many peculiar customs we keep? All divine institutions have a certain meaning, and there is something great designed in them. It concerns us to know and understand the meaning of them, that we may perform a reasonable service. It is a good thing for children to enquire into the true intent and meaning of the religious observances in which they are trained. (21) Then thou shalt say unto thy son, We were Pharaoh's bondmen in Egypt; and the Lord brought us out of Egypt with a mighty hand: Parents and teachers must give instruction to those under their charge, though they do not ask it. Nay, though they have an aversion to it. Much more must they be ready to answer questions and give instruction when it is desired; for it may be hoped they that ask it will be willing to receive it. The children of Israel must be often told of the deplorable state their ancestors were in when they were in bondage in Egypt and the great salvation God wrought for them and bringing them out. They must [[/column 1]] [[column 2]] know that God in giving them these peculiar statutes meant to perpetrate the memorial of that work of wonder by which they were formed into a peculiar people. (22) And the Lord showed signs and wonders, great and sore, upon Egypt, upon Pharaoh, and upon all his household, before our eyes: Here is an account of their deliverance, signs, and wonders--Plagues of Egypt. God showed them plainly and publicly extraordinary events with a moral design. He made manifest His power which could not be ignored. He made it known that He was the God of mankind and would govern the affairs of His chosen people. (23) And he brought us out from thence, that he might bring us in, to give us the land which he sware unto our fathers. It was necessary that the history of Jehovah's dealings with His people must be taught. We can see the reasonableness of the divine commands to exhibit the love-compelling character of God. The Israelites were to remind each other and their children: Jehovah delivered us from the plagues of Egypt that He might bring us back into the fold to carry out His plans, and to place back into our custody the land which He had promised to our fathers in the early years of His dealings with us. (24) And the Lord commanded us to do all these statutes, to fear the Lord our God, for our good always, that he might preserve us alive, as it is at this day. The first reason for the people to serve God is that it is right to do so, then other blessings follow. It is the order of Jehovah to carry out willingly and efficiently all the demands that God has placed before us, and to fear the [[/column 2]] [[end page]] [[start page]] THE CONVENTION TEACHER 233 [[column 1]] Lord our God, to be reverent toward Him. The Lord commanded all these statutes for our good. It is to our interest as well as our duty to be religious. It will be our life: that he might preserve us alive, which is a great favor and more than we could expect considering how often we have forfeited life itself. Godliness has the promise of the continuance and comfort of the life that now is. To do the commands of God and to hold Him in high esteem is to lay a foundation for our own welfare, whereby He might preserve us alive so as to perpetuate His principles. (25) And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us. Their observance of God's law constituted their title to the land and gave them acceptance with Him, before the Lord--In His sight and according to His judgment. Could we perfectly fulfil [sic] but that one command of loving God with all our heart, soul, and might, and could we say, "We have never done otherwise," that would entitle us to the benefits of the covenant of innocency. Had we continued in everything that is written in the book of the law to do it, the law would have justified us. "But that we cannot pretend to, therefore our sincere obedience shall be accepted through a Mediator, to present us, as Noah was, righteous before God." our righteousness-- in the strictly legal, as in the strict ideal sense, righteousness requires an absolutely perfect fulfilment [sic] of every one of God's commandments. The Jewish covenant required no less. The Jews were to live in their righteousness; that is, in perfect keeping of the whole law. But no Jew ever rendered perfect obedience. In many things, like others, he offended, and the covenant was only maintained through daily pardon of daily offences. Christ is our Redeemer from the curse thus entailed by transgression. The utmost a Jew could do was to render imperfect but sincere obedience, which is still the mark of a true believer. The believer's duty is to render a perfect obedience. His privilege is that, falling short of this, his sincere though faulty obedience will be graciously accepted for the sake of Christ. II THE LAW OF KINDNESS. (VV. 9-14.) (9) And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. [[/column 1]] [[column 2]] This commandment tells them that when they are busy gleaning they should leave the gleanings of their harvest and vintage for the poor. The emotion of pity must be attended with works of charity. When the Jews gathered in their corn, they must leave something standing in the corner of the field. The Jewish doctors say, "It should be a sixtieth part of the field." This law, though not binding now in the letter, yet teaches us that we must not be covetous, grasping and greedy for everything we can lay any claim to; nor insist upon our right in things small and trivial. We must be willing to see the poor supplied and refreshed with the fruit of our labors. We must not think everything lost that does not come to ourselves, nor anything wasted that goes to the poor. Times of joy and plenty are proper times for charity, so that when we rejoice, the poor may rejoice with us; and when our hearts are blessing God they may bless us. (10) And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the Lord your God. In gleaning the vintage the loose branches must be left to the poor and the stranger. They were not to be so stingy as to gather every grape of the vineyard. The loose branches must be left to the poor and the stranger. The gleaning season must also be an occasion for charity and kindliness. The authority of God must be remembered: I am the Lord your God. This gives the poor and the stranger the divine right in the gleanings. To disregard this meant impiety and injustice. Those who refuse their right to the poor will have to answer for it to God. The Divine Example should inspire and guide us. He openeth His hand and satisfieth every living thing. Man must not attempt to close the hand of God by refusing to the poor their due. The blessings of God are promised to those who consider the poor. (11) Ye shall not steal, neither deal falsely, neither lie one to another. We must be honest and true in all our dealings. Wrong must not be practiced. God who has appointed every man's property by His providence forbids by His law the invading of that appointment, either by downright theft, Ye shall not steal or by fraudulent dealings. Ye shall not injure your neighbor in a concealed way. To reap the harvest too [[/column 2]] [[end page]]
