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THE BOOK OF DEUTERONOMY.

CHAPTER I.

Q. Explain the title of this book.

A. "Deuteronomy means the law repeated; and this fifth and last book of the Pentateuch is so called because it contains a repetition of the law, which was a second time delivered by Moses, with some omissions, additions, and explanations. The omissions are chiefly of such laws as relate to the duties of the priests and Levites. The additions are such as were peculiarly adapted to their state when just entering the promised land. The explanations tend to illustrate the holiness of heart required by the Mosaic law. As the book of Leviticus would instruct them in the forms of their worship, so may this book be considered as instructing them in what spirit they should perform it." (The Rev. B. E. Nicholls.)

In thus repeating the law to the people, Moses takes especial care to remind them of the special mercies vouchsafed to them in the course of their pilgrimage, and of their own ingratitude and perverseness. He doubtless intended by this retrospect to teach them to distrust themselves, and entirely, submissively, and thankfully to trust in the Lord. From the same retrospect we may learn the same lessons, according to the example of the Psalmist, who, in troublous communings with his own spirit, asks, "Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? And I said, This is my infirmity but I will remember the years of the right hand of the most high. I will remember the works

of the Lord surely I will remember thy wonders of old." (Ps. lxxvii. 9-11, and context.) To us belongs the privilege of remembering, in a far more emphatic sense than Moses or the Psalmist could remember them, the years of the right hand of the Most High; for it is ours to study the record of those wondrous years, when He who now sits at the right hand of God" was made flesh, and dwelt among us," to the end that "whosoever believeth in him, should not perish, but have everlasting life." (John i. 14, and iii. 16.) Whenever, therefore, we may be tempted, under a deep sense of our own unworthiness, to fear that the Lord will cast off for ever, let us thankfully remember that He knows our infirmity, and that He was "made like unto his brethren, that he might be a merciful and faithful high priest, in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered, being tempted, he is able to succour them that are tempted." (Heb. ii. 17, 18.)

Q. Verse 22.-What new light is thrown by this verse upon the record of the same incident given in Numbers xiii.?

A. In Numbers xiii. 1, 2, it is stated that "the Lord spake unto Moses, saying, Send thou men, that they may search the land of Canaan, which I give unto the children of Israel." The verse before us makes it apparent that although the decree which sent the spies up to search the land of Canaan proceeded from the Lord Jehovah; the wish emanated from themselves, and the saying pleased Moses well. That it should thus have pleased him is a striking proof of natural imperfection, even in the best of men; for the proposition, as Moses here relates it, appears to have been founded upon a distrust of God's power, or a disbelief in his promises. He had told them that the land was a good land, and that He would drive out from before them its inhabitants, that they might go in and possess it; yet they sent spies, to see if the Lord's report of the land were true, and to enable them to arrange for

themselves a course of action in taking possession of it, instead of waiting for the counsel and direction which had hitherto so graciously led them. The result of this embassy was quite in accordance with the spirit which proposed it. The spies found that it was indeed a good land, and they took of its fruit and brought it down to their brethren in proof that it was so; but they were dismayed by the sight of its fenced cities and gigantic inhabitants; and being destitute of any rooted and settled faith, they could not bring forth the fruits of faith, but brought forth the fruit of unbelief in rebelling against the commandment of the Lord, and refusing to go up. The Scripture Treasury has the following note upon this incident: "The people proposed this measure through unbelief; Moses, mistaking their motive, approved of it; and God, being justly displeased, permitted them to follow their own counsel, which proved injurious to them only through their own sin and folly."

Verse 32 of this chapter makes it abundantly apparent that unbelief was indeed the real source of all the rebellious perverseness of the Israelites, and this is still the fatal pitfall into which our great enemy, by various paths, would allure us; but by none so short and so sure as that to which the Word of the Lord supplies no waymarks, because, by the travellers' own wilful neglect, "the vision of all is become unto them as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: and the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned." (Isa. xxix. 11, 12.)

Q. Verse 45.-In what cases may we still be assured that the Lord does not hearken to the voice of them that call upon Him?

A. Our Lord himself distinctly specifies some such cases. At one time by a reference to the Old Testament: "Ye hypocrites, well did Esaias prophesy of

you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips: but their heart is far from me." (Matt. xv. 7, 8, compared with Isa. xxix. 13.) At another time by the parable which He spake "unto certain which trusted in themselves that they were righteous, and despised others." (Luke xviii. 9-14.)

St. James assures us that the prayer of the doubleminded shall not be accepted: "For he that wavereth is like a wave of the sea, driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord." And again he tells us, that the Lord will also reject the prayer of the carnallyminded. "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts." (James i. 6-8, and iv. 3.) We have many other scriptural assurances that faithful and humble prayer alone can find acceptance with God; but these assurances are seldom unaccompanied by promises of spiritual help in cleansing the thoughts of our hearts: "For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." (Isa. lvii. 15.)

CHAPTER VI.

Q. Why may our readings at once pass on to this chapter?

A. Because, in reading the book of Numbers, we have already remarked upon the historical incidents rehearsed in chapters ii. and iii.; while chapters iv. and v. had been referred to, in reading Exodus xix. and xx.

Q. Verse 7.-In what manner are we to apply this

rule for our own guidance, in regard to religious conversation with others?

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A. The rule is made plainly applicable to us by the Gospel. Our Lord instructs us not to force religious conversation upon irreverent hearers, by his precept, "Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you" (Matt. vii. 6) while St. Paul, addressing those who are "partakers of the heavenly calling, says, "Exhort one another daily, while it is called To day." (Heb. iii. 1. 13.) The blessedness of really religious communion one with another is thus beautifully declared by the prophet Malachi: "Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.” (Mal. iii. 16, 17.)

Q. Verse 8.-Show how the precept given in this verse is to be reconciled with our Lord's rebuke of the Scribes and Pharisees, given in Matt. xxiii. 5.

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A. Our Lord's rebuke was not directed towards the literal, but towards the hypocritical observance of this precept, by the Scribes and Pharisees. This is evident from the context: "The scribes and the Pharisees sit in Moses' seat: all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. . . . All their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments," &c. It is, then, against an ostentatious display of outward observances, and an arrogant assumption of superior holiness, which our Lord warns his disciples, in this passage; and, further on, in the same chapter, He makes this still more

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