llOMTLETICS. Yem. 1--4.-TAe dufy of cultivating neighbourly kindness. It wl11 bo a valuable study in Divine ethics if we first of all show what it is which is here required of the llcbrel\·s, and th<'n, with the Mosaic teaching for a starting-point, advance further and ~ce how far in Christian ethics there is incorporated all that was valuable in tho Mosaic, while there is added thereto that which belongs peculiarly to the law of the gospel. Moses, in this paragraph, enjoins acts of neighbourly kindness. To whom is this kindness to be shown? To "thy brother." He may be (1) a brother by kinship, (2) an unknown individual (ver. 2), or (3) an enemy (cf. Exod. xxiii. 4). In either case a like kinclness is to be i:hown. 'I here is contained in Lev. xix. 18 the rreneral precept out of which these details of kindness would come. "Thou shalt l;ve thy neighbour as thyself." This was to be the human aspect, the social side of a godly life. The basis of love to man would be found in loving God with all thu heart, and soul, :md_rnind, and ~trength. An?, as God had redeemed the people from Egypt, that they 1mght be to himself a peculiar people to show forth his praise they were to regard this redemption as uniting them in one bond of brotherhood,' with interests and aims in common; hence each was to regard another's good as being as dear to him as his own. From this point let us now proceed to develop in outline the Christian Jaw of kindness to others. I. THE LORD JESUS CHRIST ENFORCES THE LAW OF KINDNESS ON ms OWN AUTHORITY. (Cf. Matt. v. 43.) He not only reproduces the old law, but clears it from the am- biguities and disfigurements with which rabbinical teaching had obscured it. "Ye have beard that it bath been said, Thou sbalt love thy neighbour, and hate thine enern,." Moses had said the first, the rabbis had added the second. Christ tears off this iddition. Again, when the lawyer said," And who is my neighbour?" Christ gave him the parable of the good Samaritan, in which he virtually said, "That depends upon yourself; whoever cherishes a kindly spirit to all, he is the neighbour, however far off in place or nation." The Christian law is, "As we have opportunity, let us do good unto all men." We are to know no barriers in race, colour, or clime; no, nor is even hatred or ill will on the part of others to prevent our seeking their good. II. THIS KINDNESS TO OTHEilS 16 NOT THE WHOLE OF RELIGION, BUT ONLY THAT PART OF IT WHICH HAS TO DO WITH MAN. Love to God is the first command. This is the second. Benevolence without religion is incomplete; religion without bene- volence is vain. Both must abound in the truly Christian life. Ill. THE REASON OF BOTH IS TO BE FOUND IN THE DIVINE LOVING-KINDNESS TO US. See Matt. vii. 12: note the force of the word, "therefore," in the latter verse. Becaw;e God is so ready to bless you, be you ready to bless others. This great redeeming: love of God for our race should lead us to see in all men members of one vast brotherhood, which God would encircle in his girdle of love, aud dmw together by the thought that, as he cares for all, each should care for the other I "Let no man seek his own, but every one another's wealth" (1 Cor. x. 24). rv. THE INSPIBAT!ON TO BOTH IS TO DE FOUND IN THE CROSS OF OUR LORD JESUS CHRIST. Here, here are we to find the love that must kindle ours. " When we were enemies, we were reconciled to God by the death of his Son." If we owe so much to redeeming love, ought we not to show a corresponding love for others? What said Pan]? "If we be be,ide ourselves, it is to God; if we be sober, it is for your cause, for tlie love of Christ constraineth us." "If God so loved us, we ought also to love one another.n
Yers. 5, 13-21, 22-24, 25-27, 27-29, 30.-Divine care for sexual honour. In these, as in so many of the precepts of this book, we find civil precepts invested with religious sanctio1,s. Nothing is more important for the honourable maintenance of social life, than that both men and womeu should honour each other's sex as well as their own. Those that do otherwise are an abomination to the Lord their God. '!'here 11re five or six different ce.ses supposed in the verses referred to at the heading of this cH. XXII. 1-30,] THE BOOK OF DEUTERONOMY. 357
Homily: (1) clothing (ver. 6); (2) impeached or impaired reputation (vers. 1:l-21); (3) adultery (vers. 22-24); (4) rape or seduction (vers. 25-29)-two cases; (5) un- lawful marriages (vcr. 30). Such sins would have been thought nothing of arnon"' the Canaanites. God would have his people lifted up above them. Hence it is ne~rlfnl that they should be specifically named, and that the people should be solemnly told of the odiousness of these sins in God's sight, that thus they might become odious also in their eyes, While all will feel that such subjects need great wisdom in handling them, yet undue reticence thereon may work direful harm. Many need to be told with great plainness of speech," He that breaketh a hedge, a serpent shall bite him." Otu theme is-" Sexual dishonour odious in the sight of God." The following lines of thought Muggest· themselves. I. God has made our nature, in every part thereof, for himself. II. In making man, male and female, God has opened up to each wondrous possibilities of love, of holiness, of usefnlness, by each rendering to the otlier due honour in accordance with Divine Law. III. By as much as the joy and culture are great when God's sexual laws are obeyed, by so much arc the misery and debasement great when they are disobeyed. IV. He who trifles with himself or with others in regard to the holiest of o.11 human relations, will find that sins of impurity nip his nature in the bud, em bitter life beyond all power of expression, and render true greatness altogether impossible. Oue sin will drag the whole man after it. Hence our Lord's solemn warnings in Matt. v. 29, 30; Mark ix. 43, 45, 47. Hence- V. We should look upon God's order in nature with devout and reverent regard.