DIVINE HELP IN HUMAN LIFE (Deut 26:5-10)

Israel had “come” to the land, but the way had not been discovered and cleared by their own guides. They had been “brought unto the place,” almost carried like helpless children by Divine goodness. It was fit that they should know, confess this and learn lessons of wisdom. “The private life of man,” says Napoleon I., “is a mirror in which we may see many useful lessons reflected.”


I. Divine help in timely circumstances. Life is full of change, a journey “through many a scene of joy and woe.” But God helps “in time of need.”

1. In periods of risk, “A Syrian ready to perish” was Jacob. The cruelty of Laban, the wrath of Esau and the perilous journey to Egypt endangered life. “There is but a step between me and death,” said David.

2. In periods of adversity. “Evil entreated, afflicted and under hard bondage” (Deu_26:6). This prepares us for advancement, as it did Joseph, David, and Israel. The gem cannot be polished without friction, nor can we be perfected without suffering.

3. In periods of prosperity. “The day of adversity” is not our entire lot. “The day of prosperity” is equally a divine appointment. “God also hath set (made) the one over against (like parallel with) the other” (Ecc_7:14.) We need divine instruction especially in prosperity, to humble and show us our unworthiness (Gen_32:10). To keep us dependant and grateful, and remind us of our origin and history. “Look unto the rock whence ye are known, and to the hole of the pit whence ye are digged.”

II. Divine help secured through prayer. “We cried unto the Lord our God” (Deu_26:7). Prayer teaches dependence upon God. In trouble we have an incentive to pray. Men who have ridiculed have then been compelled to acknowledge God. In affliction and danger prayer is earnest and prolonged. “We cried unto the Lord.” Confidence in God has given courage and gained success in battle. Moses and Elijah were the real defence of Israel; Hezekiah and Isaiah brought down blessings upon Jerusalem (2Ch_32:20-23). “The good man’s prayer moves Omnipotence in the administration of the universe.” It is a mighty, moral force in the history of men; it has achieved what numbers and valour never could achieve. “Then they cried unto the Lord in their trouble, and he delivered them out of their distresses.”

III. Divine help acknowledged in grateful remembrance. Several forms of memorial are given. Sensible signs are often needful to quicken memory and prompt gratitude in reviewing past life.

1. In self consecration to God. There can be no worship without this. Attendance and reverent attitude are outward acts. The heart must be touched and drawn out before we can offer spiritual service. Nothing can rise above its limits. A beast cannot act as a man, and a man perform the work of an angel. Neither can the impenitent, ungrateful sinner render true worship. Only when love fills the heart and mercy is duly appreciated do we present ourselves “as living sacrifices, holy and acceptable to God.”
2. In acts of practical piety. The Israelite was not merely to “profess” (Deu_26:3), but perform, “take the first of all the fruit.” Words are cheap but deeds are scarce. God requires sincerity as well as sacrifice. The first fruits of time and mental vigour. The produce of our land and the share of our gains belong to Him. The best of everything should be offered to God. “The first fruit of thy corn, of thy vine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give Him.”

3. In works of perpetual charity. Love to God must show itself in benevolence to men—the divinity we preach be seen in the humanity we practise. Charity must never fail. Relief must not merely be given in “deserving cases,” to persons “worthy of help,” but to the undeserving. “The world is the hospital of Christianity,” and the duty of the Church is to seek out the destitute and aged, those in great suffering and unable to work. This is the mark of “pure religion” says Jas_1:27. This gained Job a character which his friends could not assail, and a reputation which they could not tarnish (Deu_31:16-22). “Is it not to deal thy bread to the hungry, and that those bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him, and that thou hide not thyself from thine own flesh?” (Isa_58:6-7; Isa_50:11).

IMPORTANT RECOLLECTION (Deu 24:18)

...you shall remember that you were a slave in Egypt, and the Lord your God redeemed you from there; therefore I command you to do this thing.  (Deut 24:18)

The admonition may seem needless, but we are prone to forget God’s works and wonders. We have need to be stirred up to remembrance for four purposes.

First, for the purpose of humility. We think more highly of ourselves than we ought to think. With the lowly is wisdom. If wise, we were once foolish; if justified, we were once condemned; if sons of God, we were once servants of sin. Look to the rock from whence hewn.

Second, for the purpose of gratitude. If affected by kindness from our fellow creatures, should we overlook our infinite Benefactor. We have no claims upon Him and should be thankful for all His benefits. But herein is love. Blessed be the God of Israel, for He hath visited and redeemed His people.

Thirdly, for the purpose of confidence. David argued from the past to the future. Because thou hast been my help, therefore under the shadow of thy wings will I rejoice. Here we have peculiar reason for encouragement. What were we when He first took knowledge of us? Was the want of worthiness a bar to His goodness then? Will it be so, now? Is there variableness or shadow of turning with Him? Is there not the same power in His arm and the same love in His heart? Did He pardon me when a rebel, and will He cast me off now that He has made me a friend? “He that spared not His own Son but delivered Him up for us all,” etc.

Fourthly, for the purpose of pity and zeal. How many round about you in the gall of bitterness and in the bond of iniquity ready to perish? You know the state they are in, and the blessedness of deliverance from it. You are witnesses what God is able and willing to do. Invite the prisoners of hope to turn to Him—you can speak from experience.

—Jay.

THE UNEQUAL YOKING

"Thou shalt not plough with an ox and an ass together." Deut 22:10

This illustrates the intermingling of persons of diverse characters and tastes This intercourse is indispensible in certain relations. Men of all characters and orders have fellowship in different ways. It would not be desirable, if practicable, for the "children of light" to be separated outwardly from "the children of this world."

                Christ moved with crowds but had fellowship only with few, contact and intercourse with evil, but no communion with it. He met with men to teach, heal, comfort, and save, but the means He used were words of truth and acts of love. In Christ there were no unseemly and unequal yoking.

The illustration refers also to service—the inviting of opposite characters and interests in a common cause.
The ox being stronger than the ass, two evils ensue. The stronger drags aside the weaker, and the weaker impedes the progress of the stronger.
Unequal yokes make bad ploughing and a crooked furrow.
The loss is seen in waste of time, labour, and ground.

        "How can two walk together except they be agreed?" In secular life two men united in partnership cannot prosper without agreement. Each seeks his own selfish ends or unrighteous progress at the sacrifice of principle. In spiritual life, when a Christian unites with any whose thoughts, tastes and habits differ from his own, how can they walk harmoniously. Any good to be done is done defectively or left undone. Otherwise it must be done separately; the ox unyoked and freed from encumbrance. The liberation happens in obedience to the Divine injunction, "Be not unequally yoked together with unbelievers."

THE TREATMENT OF BIRD'S NESTS

 If you come across a bird’s nest beside the road, either in a tree or on the ground, and the mother is sitting on the young or on the eggs, do not take the mother with the young. You may take the young, but be sure to let the mother go, so that it may go well with you and you may have a long life. Deut 22: 6,7


I. The minuteness of divine law is here very beautifully illustrated. God does not finish great breadths of work and leave the details to be filled by other hands. He who guards planets, guards bird's nests, though in the latter case His defence may be broken down by wanton hands. Our own life to be exact in detail. Not enough to keep the law in great aspects which appeal to the public eye, and by keeping which a reputation is sometimes unjustly gained, but by attention to minute and hardly discernable features of character which indicate the real quality of the man.

II. The beneficence of divine law is illustrated by protection of bird's nests. God kind in little as well as great things. Love is one whether shown in redemption of the race, in numbering hairs of our head, ordering our steps or giving His beloved sleep. All law benificent; the law of restriction as well as liberty. Man to have dominion over fowls of the air, but dominion to be exercised in mercy. Power uncontrolled by kindness becomes despotism. Power belongs to God—unto God also belongs mercy; this is completeness of dominion, not only a hand to rule, but a heart to love.


III. A prohibition of this kind shows that there is a right and wrong in everything. A right way of appropriating bird's nests and a way equally wrong. Morality goes down to every root and fibre of life. In offering a salutation, opening a door, uttering a wish, writing a letter, in every possible exercise of thought and power.

IV. The principle of the prohibition admits of wide application in life. He who wantonly destroys a bird's nest, may one day cruelly break up a child's home. We cannot stop wantonness when we please. Little tyrannies of childhood explain the great despotisms of mature life. Kindness an influence that penetrates the whole life, having manifold expression, upward, downward, and laterally, touching all human beings, all inferiors and dependants, and every harmless and defenceless life.


V. Beware of the possibility of being merely pedantic in feeling. A man may be careful of his horse and cruel to his servant. Some would not on any account break up a bird's nest, yet would allow a poor relation to die of hunger. What with all carefulness for dumb animals, if we think little of breaking a human heart by sternness or neglect!


VI. Kindness to the lower should become still tenderer to the higher. This, Christ's argument in bidding us behold the fowls of the air, that in their life we may see our Father's kindness. "Are ye not much better than they?" If careful for cattle, "How much is a man better than a sheep?" How does the case stand with us, who have completer inheritance of liberty, who have passed from the latte the spirit? We are no longer true, noble and kind, because of literal direction guarded by solemn sanctions, but because the Holy Ghost has sanctified us, and made our hearts his dwelling place.
—Dr. Parker.

Notes from Deut 15

In this chapter Moses gives orders,

I. Concerning the release of debts, every seventh year (v. 1-6), with a caution that this should be no hindrance to charitable lending (v. 7-11).
II. Concerning the release of servants after seven years' service (v. 12-18).
III. Concerning the sanctification of the firstlings of cattle to God (v. 19, etc.).

Notes from Deut 14

Moses in this chapter teaches them,

I. To distinguish themselves from their neighbours by a singularity,
1. In their mourning (v. 1, 2).
2. In their meat (v. 3-21).
II. To devote themselves unto God, and, in token of that, to give him his dues out of their estates, the yearly tithe, and that every third year, for the maintenance of their religious feasts, the Levites, and the poor (v. 22, etc.).

Notes from Deut 13

Moses is still upon that necessary subject concerning the peril of idolatry. In the close of the foregoing chapter he had cautioned them against the peril that might arise from their predecessors the Canaanites. In this chapter he cautions them against the rise of idolatry from among themselves; they must take heed lest any should draw them to idolatry,

I. By the pretence of prophecy (v. 1-5).
II. By the pretence of friendship and relation (v. 6-11).
III. By the pretence of numbers (v. 12-18). But in all these cases the temptation must be resolutely resisted and the tempters punished and cut off.

Notes from Deut 12

Moses at this chapter comes to the particular statues which he had to give in charge to Israel, and he begins with those which relate to the worship of God, and particularly those which explain the second commandment, about which God is in a special manner jealous.

I. They must utterly destroy all relics and remains of idolatry (v. 1-3).
II. They must keep close to the tabernacle (v. 4, 5). The former precept was intended to prevent all false worship, the latter to preserve the worship God had instituted. By this latter law,
1. They are commanded to bring all their offerings to the altar of God, and all their holy things to the place which he should choose (v. 6, 7, 11, 12, 14, 18, 26-28).
2. They are forbidden, in general, to do as they now did in the wilderness (v. 8-11), and as the Canaanites had done (v. 29-32), and, in particular, to eat the hallowed things at their own houses (v. 13, 17, 18), or to forsake the instituted ministry (v. 19).
3. They are permitted to eat flesh as common food at their own houses, provided they do not eat the blood (v. 15, 16, and again, v. 20-26).

Notes from Deut 11

With this chapter Moses concludes his preface to the repetition of the statutes and judgments which they must observe to do. He repeats the general charge (v. 1), and, having in the close of the foregoing chapter begun to mention the great things God had done among them, in this,

I. He specifies several of the great works God had done before their eyes (v. 2-7).
II. He sets before them, for the future, life and death, the blessing and the curse, according as they did, or did not, keep God's commandments, that they should certainly prosper if they were obedient, should be blessed with plenty of all good things (v. 8-15), and with victory over their enemies, and the enlargement of their coast thereby (v. 22-25). But their disobedience would undoubtedly be their ruin (v. 16, 17).
III. He directs them what means to use that they might keep in mind the law of God (v. 18-21). And,
IV. Concludes all with solemnly charging them to choose which they would have, the blessing or the curse (v. 26, etc.).

Notes from Deut 10

Moses having, in the foregoing chapter, reminded them of their own sin, as a reason why they should not depend upon their own righteousness, in this chapter he sets before them God's great mercy to them, notwithstanding their provocations, as a reason why they should be more obedient for the future.

I. He mentions divers tokens of God's favour and reconciliation to them, never to be forgotten.
(1.) The renewing of the tables of the covenant (v. 1-5).
(2.) Giving orders for their progress towards Canaan (v. 6, 7).
(3.) Choosing the tribe of Levi for his own (v. 8, 9).
(4.) And continuing the priesthood after the death of Aaron (v. 6).
(5.) Owning and accepting the intercession of Moses for them (v. 10, 11).
II. Hence he infers what obligations they lay under to fear, and love, and serve God, which he presses upon them with many motives (v. 12, etc.).

Notes from Deut 9

The design of Moses in this chapter is to convince the people of Israel of their utter unworthiness to receive from God those great favours that were now to be conferred upon them, writing this, as it were, in capital letters at the head of their charter, "Not for your sake, be it known unto you,' Eze. 36:32.

I. He assures them of victory over their enemies (v. 1-3).
II. He cautions them not to attribute their successes to their own merit, but to God's justice, which was engaged against their enemies, and his faithfulness, which was engaged to their fathers (v. 4-6).
III. To make it evident that they had no reason to boast of their own righteousness, he mentions their faults, shows Israel their transgressions, and the house of Jacob their sins. In general, they had been all along a provoking people (v. 7-24). In particular,
1. In the matter of the golden calf, the story of which he largely relates (v. 8-21).
2. He mentions some other instances of their rebellion (v. 22, 23). And,
3. Returns, at v. 25, to speak of the intercession he had made for them at Horeb, to prevent their being ruined for the golden calf.

Notes from Deut 8

Moses had charged parents in teaching their children to whet the word of God upon them (ch. 6:7) by frequent repetition of the same things over and over again; and here he himself takes the same method of instructing the Israelites as his children, frequently inculcating the same precepts and cautions, with the same motives or arguments to enforce them, that what they heard so often might abide with them. In this chapter Moses gives them,

I. General exhortations to obedience (v. 1, 6).
II. A review of the great things God had done for them in the wilderness, as a good argument for obedience (v. 2-5, 15, 16).
III. A prospect of the good land into which God would now bring them (v. 7-9).
IV. A necessary caution against the temptations of a prosperous condition (v. 10-14, and 17, 18).
V. A fair warning of the fatal consequences of apostasy from God (v. 19, 20).

Notes from Deut 7

Moses in this chapter exhorts Israel,

I. In general, to keep God's commandments (v. 11, 12).
II. In particular, and in order to that, to keep themselves pure from all communion with idolaters.
1. They must utterly destroy the seven devoted nations, and not spare them, or make leagues with them (v. 1, 2, 16, 24).
2. They must by no means marry with the remainders of them (v. 3, 4).
3. They must deface and consume their altars and images, and not so much as take the silver and gold of them to their own use (v. 5, 25, 26). To enforce this charge, he shows that they were bound to do so,
(1.) In duty. Considering
[1.] Their election to God (v. 6).
[2.] The reason of that election (v. 7, 8).
[3.] The terms they stood upon with God (v. 9, 10).
(2.) In interest. It is here promised,
[1.] In general, that, if they would serve God, he would bless and prosper them (v. 12-15).
[2.] In particular, that if they would drive out the nations, that they might not be a temptation to them, God would drive them out, that they should not be any vexation to them (v. 17, etc.).

Notes from Deut 6

Moses, in this chapter, goes on with his charge to Israel, to be sure to keep up their religion in Canaan. It is much the same with ch. 4.

I. His preface is a persuasive to obedience (v. 1-3).
II. He lays down the great principles of obedience. The first truth to be believed, That God is one (v. 4). The first duty to be done, To love him with all our heart (v. 5).
III. He prescribes the means for keeping up religion (v. 6-9).
IV. He cautions them against those things which would be the ruin of religion-abuse of plenty (v. 10-12), inclination to idolatry (v. 14, 15), and gives them some general precepts (v. 13, 16-18).
V. He directs them what instructions to give their children (v. 20, etc.).

Notes from Deut 5

In this chapter we have the second edition of the ten commandments.

I. The general intent of them; they were in the nature of a covenant between God and Israel (v. 1-5).
II. The particular precepts are repeated (v. 6-21), with the double delivery of them, both by word and writing (v. 22).
III. The settling of the correspondence thenceforward between God and Israel, by the mediation and ministry of Moses.
1. It was Israel's humble petition that it might be so (v. 23-27).
2. It was God's gracious grant that it should be so (v. 28-31). And hence he infers the obligation they were under to obedience (v. 32, 33).

Notes from Deut 4

In this chapter we have,

I. A most earnest and pathetic exhortation to obedience, both in general, and in some particular instances, backed with a great variety of very pressing arguments, repeated again and again, and set before them in the most moving and affectionate manner imaginable (v. 1-40).
II. The appointing of the cities of refuge on that side Jordan (v. 41-43).
III. The particular description of the place where Moses delivered the following repetition of the law (v. 44, etc.).

Notes from Deut 3

Moses, in this chapter, relates,

I. The conquest of Og, king of Bashan, and the seizing of his country (v. 1-11).
II. The distribution of these new conquests to the two tribes and a half (v. 12-17). Under certain provisos and limitations (v. 18-20).
III. The encouragement given to Joshua to carry on the war which was so gloriously begun (v. 21, 22).
IV. Moses's request to go over into Canaan (v. 23-25), with the denial of that request, but the grant of an equivalent (v. 26, etc.).

Notes from Deut 2

Moses, in this chapter, proceeds in the rehearsal of God's providences concerning Israel in their way to Canaan, yet preserves not the record of any thing that happened during their tedious march back to the Red Sea, in which they wore out almost thirty-eight years, but passes that over in silence as a dark time, and makes his narrative to begin again when they faced about towards Canaan (v. 1-3), and drew towards the countries that were inhabited, concerning which God here gives them direction,

I. What nations they must not give any disturbance to.
1. Not to the Edomites (v. 4-8).
2. Not to the Moabites (v. 9), of the antiquities of whose country, with that of the Edomites, he gives some account (v. 10-12). And here comes in an account of their passing the river Zered (v. 13-16).
3. Not to the Ammonites, of whose country here is some account given (v. 17-23).
II. What nations they should attack and conquer. They must begin with Sihon, king of the Amorites (v. 24, 25). And accordingly,
1. They had a fair occasion of quarrelling with him (v. 26-32).
2. God gave them a complete victory over him (v. 33, etc.).

Notes from Deut 1

The first part of Moses's farewell sermon to Israel begins with this chapter, and is continued to the latter end of the fourth chapter. In the first five verses of this chapter we have the date of the sermon, the place where it was preached (v. 1, 2, 5), and the time when (v. 3, 4). The narrative in this chapter reminds them,

I. Of the promise God made them of the land of Canaan (v. 6-8).
II. Of the provision made of judges for them (v. 9-18).
III. Of their unbelief and murmuring upon the report of the spies (v. 19-33).
IV. Of the sentence passed upon them for it, and the ratification of that sentence (v. 34, etc.).

Notes from Numbers 36

We have in this chapter the determination of another question that arose upon the case of the daughters of Zelophehad. God had appointed that they should inherit, ch. 27:7. Now here,

I. An inconvenience is suggested, in case they should marry into any other tribe (v. 1-4).
II. It is prevented by a divine appointment that they should marry in their own tribe and family (v. 5-7), and this is settled for a rule in like cases (v. 8, 9); and they did marry accordingly to some of their own relations (v. 10-12), and with this the book concludes (v. 13).

Notes from Numbers 35

Orders having been given before for the dividing of the land of Canaan among the lay-tribes (as I may call them), care is here taken for a competent provision for the clergy, the tribe of Levi, which ministered in holy things.

I. Forty-eight cities were to be assigned them, with their suburbs, some in every tribe (v. 1-8).
II. Six cities out of these were to be for cities of refuge, for any man that killed another unawares (v. 9-15). In the law concerning these observe,
1. In what case sanctuary was not allowed, namely, that of wilful murder (v. 16-21).
2. In what cases it was allowed (v. 22-24).
3. What was the law concerning those that took shelter in these cities of refuge (v. 25, etc.).

Notes from Numbers 34

In this chapter God directs Moses, and he is to direct Israel,

I. Concerning the bounds and borders of the land of Canaan (v. 1-15).
II. Concerning the division and distribution of it to the tribes of Israel (v. 16, etc.).

Notes from Numbers 33

In this chapter we have,

I. A particular account of the removals and encampments of the children of Israel, from their escape out of Egypt to their entrance into Canaan, forty-two in all, with some remarkable events that happened at some of those places (v. 1-49).
II. A strict command given them to drive out all the inhabitants of the land of Canaan, which they were not going to conquer and take possession of (v. 50-56). So that the former part of the chapter looks back upon their march through the wilderness, the latter looks forward to their settlement in Canaan.

Notes from Numbers 32

In this chapter we have,

I. The humble request of the tribes of Reuben and Gad for an inheritance on that side Jordan where Israel now lay encamped (v. 1-5).
II. Moses's misinterpretation of their request (v. 6-15).
III. Their explication of it, and stating it aright (v. 16-19).
IV. The grant of their petition under the provisos and limitations which they themselves proposed (v. 20, etc.).

Notes from Numbers 31

This chapter belongs to "the book of the wars of the Lord,' in which it is probable it was inserted. It is the history of a holy war, a war with Midian. Here is,

I. A divine command for the war (v. 1, 2).
II. The undertaking of the war (v. 3-6).
III. The glorious success of it (v. 7-12).
IV. Their triumphant return from the war.
1. The respect Moses paid to the soldiers (v. 13).
2. The rebuke he gave them for sparing the women (v. 14-18).
3. The directions he gave them for the purifying of themselves and their effects (v. 19-24).
4. The distribution of the spoil they had taken, one half to the soldiers, the other to the congregation, and a tribute to the Lord out of each (v. 25-47).
5. The free-will offering of the officers (v. 48, etc.).

Notes from Numbers 30

In this chapter we have a law concerning vows, which had been mentioned in the close of the foregoing chapter.

I. Here is a general rule laid down that all vows must be carefully performed (v. 1, 2).
II. Some particular exceptions to this rule.
1. That the vows of daughters should not be binding unless allowed by the father (v. 3-5). Nor,
2. The vows of wives unless allowed by the husband (v. 6, etc.).

Notes from Numbers 29

This chapter appoints the offerings that were to be made by fire unto the Lord in the three great solemnities of the seventh month.

I. In the feast of trumpets on the first day of that month (v. 1-6).
II. In the day of atonement on the tenth day (v. 7-11).
III. In the feast of tabernacles on the fifteenth day and the seven days following (v. 12-38). And then the conclusion of these ordinances (v. 39, 40).

Notes from Numbers 28

Now that the people were numbered, orders given for the dividing of the land, and a general of the forces nominated and commissioned, one would have expected that the next chapter should begin the history of the campaign, or at least should give us an account of the ordinances of war; no, it contains the ordinances of worship, and provides that now, as they were on the point of entering Canaan, they should be sure to take their religion along with them, and not forget this, in the prosecution of their wars (v. 1, 2). The laws are here repeated and summed up concerning the sacrifices that were to be offered,

I. Daily (v. 3-8).
II. Weekly (v. 9, 10).
III. Monthly (v. 11-15).
IV. Yearly.
1. At the passover (v. 16-25).
2. At pentecost (v. 26-31).
And the next chapter is concerning the annual solemnities of the seventh month.

Notes from Numbers 27

Here is,

I. The case of Zelophehad's daughters determined (v. 1-11).
II. Notice given to Moses of his death approaching (v. 12-14).
III. Provision made of a successor in the government,
1. By the prayer of Moses (v. 15-17).
2. By the appointment of God (v. 18, etc.).

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