The Pulpit Commentary — Deuteronomy — Section 101

world of R newly formed nation receiving at once, and from one legislator, n complete codo of laws for the direction of their whole future life." They are, in outline, the Old Testa- ment rcvelat.ion of God's will. If any one would wish n clear statement of Old ·1'estament morality, he shonld be referred to these sayings, or to our S:wiour's brief epitome of -them. "re should do very wrongly if we expounded the Decalogue merely as the Hebrews might have done at the time it first was given, Comparison of cor- responding or parallel passnges in the New Testament will help us in the exposition nnd enforcement of t.hese ten words. A reference to Matt. v. 17-20; xv. 1-9; xix. 16-19; xxii. 36-40; Luke x. 25-28; xvi. 31; John v. 46, 47, will help '.to show what regard our Lord paid to the Mosaic Law. Dearing this in mind, we will endenvour now to sketch in outline an exposition of the first commandment, using the clearer teaching of the i:ospcl to give us any additional light and force in so doing. 'l'hus saith the Lord, "Thou shalt have none other gods before me." l. 'l'ms COMMAND AT ONCE SETS ASIDE THE er.AIMS OF ANY OTHER SUPPOSED GODS. (Cf. eh. iv. 19; Exod. xxiii. 24, 25,) "None other gods before me," i.e. "over against me. I will suffer no rival deity; you must worship no other god," etc. Does, then, the command permit Israel to suppose that there is any other god whom they could possibly worship? Not by any means. It recognizes the fact of the existence of idolatry round about them. According to the heathen conception, there were gods many and lords many. Israel was not to regard one of all the gods adored by the heathen. This is the very gracious way in which our Father in heaven would help his children in those young days to Lighcr thoughts about himself. Is it not always the case with young children now? They have to be told what they may or may not do, and as they get older they will discover the reason. Indoctrinate into dogma by means of precept. '!'his was the way God taught Israel "when he was a child," by putting this precept in the front. Had Moses discoursed to the people on the philosophic excellence of monotheism, and so on, he would have been virtually speaking in an unknown tongue. They would not have caught a glimpse of his meaning; but they could understand this. And the faithful obedience to this precept would be for them the -...<:ry surest way of learning the doctrine which lay ben.eath it. By serving only one God, they would best come to learn that there was no god but the One. But further. This commandment is much more than a mere prohibition of what we usually call idolatry. It is a declaration of the Divine intolerance of any rival in the heart. Though we acknowledge that there is but one God, yet that is practically the idol of our hearts whiclt engrosses our dearest affections, and with a view to which we shape our lives. God wants the innermost sanctuary of our hearts to be sacredly reserved for him. II. THE PEOPLE WERE TO DRAW OFF TH~IR REGARD FROM OTHER GODS, THAT ALL THE POWERS OF THEIR SOULS MIGHT DE CONCENTRATED ON Goe. (See eh. vi. 5.) In our text, the form is negative; the intent is positive. 'l'hey are to know none but God, that they may concentrate all their strength on God. In fact, the command is equiva- lent to this: "Let all your personal, family, social,:naticnal life be regulated completely by the ,commandments of your God, And let this be done from love," Is it asked, "Is this practicaLle? Can a man put forth all his strength for God when his energy is absorbed i11 trade?" We answer, " Yes; by regulating his business rightly, as God wills."_ "Can a mother put forth all her strength on loving God, when the care of her family is taxing and even straining all her powers?" We answer, "Yes; by training her children for God." ADd so on in each one of life's ta~ks. Ill. Tms IS SET ON GLtOUNDS oF TENDER APPEAL. (See the preceding Homily.) God does not say, "\V-hen you love me supremely I will redeem you from Egypt;" but "I have redeemed you, therefore yield me your all." 'l'he religions of man go out to an unrevealed Being, if perchance he may be propitiated. Scriptural religion is the response of the heart of man to the revealed love of the Infinite One. Hence the gospel cl:iim is, in substance, like the Mosaic, although its form is n':lw, and the view we get ol'Divine love is larger (see Rom. xii. 1). In both, duty is the same: the whole heart of r..rnn is demanded for God. But note the advance in light, tenderness, and strength in (l) the mercies of God; (2) the "beseeching" tone; (3) the "consecration of a living sacrifice" asked; ( 4) the reason given, "Your reasonable service." 1:Iere is the difference in the method of the gospel. IV. 'l'lllS PilECEPT IS HERE SET IN THE FOREFRON'l' OF IBBAEL18 NATIONAL LAW~, Oil. V. 1-83.] 'l'HE BOOK OF DEUTERONOMY.