Deuteronomy 4:29
But if from there you will seek the LORD your God, you will find Him if you seek Him with all your heart and with all your soul.
Sermons
God's Dealings with His PeopleH. J. Hastings, M. A.Deuteronomy 4:1-40
HearkenJ. Parker, D. D.Deuteronomy 4:1-40
Moses' DiscourseHenry, MatthewDeuteronomy 4:1-40
The Bible the Wisdom of NationS. Hayman, B. A.Deuteronomy 4:1-40
National BackslidingJ. Orr Deuteronomy 4:23-32
Judgment Leading to MercyR.M. Edgar Deuteronomy 4:25-31
Conversions EncouragedSpurgeon, Charles HaddonDeuteronomy 4:29-31
Earnest Seeking SuccessfulSpurgeon, Charles HaddonDeuteronomy 4:29-31
God to be Found by SeekingG. Brooks.Deuteronomy 4:29-31
Great Sinners Encouraged to Return to GodA. Fuller.Deuteronomy 4:29-31
Seeking GodFamily ChurchmanDeuteronomy 4:29-31
The Heart Reached by AdversityA. Freeman.Deuteronomy 4:29-31
The Penitent Certain of AcceptanceJ. Stainforth, M. A.Deuteronomy 4:29-31
Those that Seek God Shall Find HimW. Haslam.Deuteronomy 4:29-31
Trouble Often Drives People to GodDeuteronomy 4:29-31
The Mercy of GodD. Davies Deuteronomy 4:29-40














The knowledge of his own deceitful heart, and his observation of others' waywardness, convinced Moses that, in spite of all warning and appeal, the people might yet wander into evil ways. But Moses had also such a comprehensive vision of God's mercy, that he foresaw that there would be room for repentance even in the land of exile, and that Divine mercy would be available in every extremity of distress. Since God had designed to show mercy unto Israel, Moses felt assured that he would not allow his gracious designs to be frustrated.

I. AFFLICTION OFTEN REVEALS TO OUR MINDS OUR NEED OF MERCY. Amid the joyous excitements induced by earthly prosperity, men forget the deeper needs of the soul. They spend life as if they had no soul, as if this earth were their all. But the deep gashes, which suffering makes, become mouths through which the imprisoned soul makes herself heard. When events defeat our selfish plans, or when health is interrupted, we are made to feel that there is a higher Power than ourselves, who reigns upon the throne, and often, in sheer despair of other help, we appeal to him for mercy; like Manasseh, who had long hardened his heart against God, yet, when he was in sore affliction, sought Jehovah's face. When brought to the lowest ebb, the prodigal son bent his steps homeward. Affliction often serves as the shepherd's crook.

II. EARNEST APPEAL FOR GOD'S MERCY IS NEVER UNSUCCESSFUL ON EARTH. From the furthest limit of apostasy the cry for help is heard. 'There is no spot on earth front which lines of connection with heaven will not be found. Our God is not wont to hide himself in secret places, where the eye of faith cannot find him. If only the bow be well bent by the arm of spiritual earnestness, and the arrow be feathered with faith, and aimed by heavenly wisdom, it must penetrate the skies. Without gracious influences from above, men will not pray; but whensoever they do pray, they shall be heard. The prayer of the rich man in his torments was unheard, because it was a godless and a selfish prayer, and because we have no ground for expecting mercy when life has closed; in his case there was no appeal for mercy.

III. GOD'S MERCY IS THE MOST ATTRACTIVE REVELATION OF HIMSELF FOR SINNERS. So far as we know, this revelation of his merciful character was reserved for guilty men. In the construction of this material universe, we see chiefly a forth-putting of amazing power. In the creation of sentient beings, capable of deriving pleasure from the processes of natural law, we see in active exercise the qualities of wisdom and benevolence. In the Divine treatment of apostate angels, we discover brilliant coruscations from the flames of justice. In the provision of pardon and hope for human transgressors, we see in God's nature the fascinating quality of mercy. This mercy manifests itself in a thousand ways, and is a prolific parent of blessing. It restrains from flagrant sin. It envelops the sinner in a network of heavenly influence. It holds back the hand of justice from summary destruction of the culprit. Though men forsake God, he does not forthwith forsake them. Retaliation finds no place in the Eternal Mind. It is negative and positive good.

IV. THIS MERCY IS SECURED TO MEN BY COVENANT. A covenant is a compact or treaty made between two persons, and which is intended for the advantage of all parties interested. But it is a pure act of condescension, when God undertakes to bind himself in solemn engagements with his feeble and fallen creatures. This gracious procedure is taken in order to encourage our trust, and to pierce unbelief through and through with a two-edged sword. Now that God has made a covenant with men, and repeated it age after age, his truth and faithfulness and integrity are pledged for our salvation. He made a covenant with Christ, by which he secured to him an ample recompense of redeemed men, and our Lord pleads in prayer for the fulfillment of his Father's covenant. So gracious is the covenant that God makes with us - the new covenant - that he writes it on the tablet of our minds, yea, deeply engraves it upon the soft affections of our hearts.

V. THIS MERCY IS MADE CONSPICUOUS BY THE MIGHTY DEEDS OF GOD. Moses reminds the Hebrews of the splendid tokens of God's goodness they had seen; for every one of these was a pledge of unchanging love. God's signal emancipation of the people from the iron bondage of Egypt; his care over them throughout the desert pilgrimage; his unprecedented revelation of himself on Horeb, in fire and cloud and voice; - all these things were tantamount to fresh covenants - earnests of yet larger blessing. In deeds, more eloquent than words, he assured them that all his resources were available for them. And we, in New Testament times, can make this argument stronger still. Calvary serves as a platform, on which we may erect a magnificent structure of expectation. If God had meant to desert us, would he have shown to us such kindnesses as these?

VI. GOD DISTRIBUTES HIS MERCY IN VARIOUS MEASURES, He did for the Hebrews what he did not do for other nations of that period. In the way of providence, and in the way of revelation, he deals differently with separate nations, and with individuals. We cannot understand all the rules and methods by which he is pleased to work, but we can leave it to himself to justify his ways. Because mercy snatched the crucified thief from the jaws of perdition at the last moment of life, it is criminal presumption for any other man to expect mercy in his last hour.

VII. MERCY FLOWS TO MEN THROUGH A VICARIOUS CHANNEL. God assured that generation of the Jews, that they were blessed for their fathers sake. Not on the ground of personal merit, nor on the ground of personal claim, did God show them his distinguishing favor, but because he had loved Abraham their father, and for his sake loved his seed. Learn here how greatly God loves a good man! Abraham was not destitute of fault; yet so conspicuous was his practical faith, that God could not do enough for him during an earthly lifetime. The benediction of God overflowed (like the oil on Aaron's head), and descended to the skirts of his posterity. So, and much more, the love which God bears his only Son flows to us for his Son's sake. The same rich quality of love God cherishes for his Son, he cherishes for us. The gift of salvation can flow to us in no other way than through this channel of vicarious merit. "God, in Christ, reconciles the world unto himself."

VIII. GOD'S MERCY A POTENT INDUCEMENT FOR LOYAL OBEDIENCE. When all other methods have failed to elicit a man's loyalty, the unexpected display of mercy has often succeeded. Justice, and honor, and all sense of obligation in man have been appealed to over and over again, and always in vain. No appeal moves his callous nature, except the plaintive voice of love. We may tell him of the measureless power of Jehovah, of his inflexible justice, of his inviolable truth, of his fixed determination to root out sin from his kingdom; he hears it all unmoved. But tell him of Jehovah's overflowing mercy, of his tender love for the chief of sinners, of the costly provision of salvation; and by the gracious application of this by the Divine Spirit, man's nature relents, becomes docile, and enshrines the Law of God in its inmost center. "Man!" says the silvery voice of mercy, "thy sins are forgiven thee." And the swift response is, "Lord, what wilt thou have me to do?" - D.

If from thence thou shalt seek the Lord thy God.
I. First, then, there is A TIME MENTIONED. "If from thence thou shalt seek the Lord...When thou art in tribulation, and all these things are come upon thee even in the latter days."

1. The time in which the Lord bids you seek Him, O you unforgiven ones, is, first of all, "from thence" — that is, from the condition into which you have fallen, or the position which you now occupy. Today, even today, He bids you seek Him "with all your heart and with all your soul."

2. With regard to the time of turning, it is well worthy of our notice that we are specially encouraged to turn unto the Lord if we are in a painful plight. Our text says, "When thou art in tribulation." Are you sick? Does your weakness increase upon you? Are you apprehensive that this sickness may even be unto death? When thou art in such tribulation, then thou mayest return to Him. A sick body should lead us the more earnestly to seek healing for our sick soul. Are you poor, have you come down from a comfortable position to one of hard labour and of scant provision? When thou art in this tribulation, then turn to the Lord, for He has sent thee this need to make thee see thy yet greater necessity, even thy need of Himself.

3. Notice further, when you feel that the judgments of God have begun to overtake you, then you may come to Him: "When thou art in tribulation and all these things" - these threatened things - "are come upon thee."

4. There is yet one more word which appears to me to contain great comfort in it, and it is this, "even in the latter days." It is a beautiful sight, though it is mingled with much sadness, to see a very old man become a babe in Christ — to see him, after he has been so many years the proud, wayward, self-confident master of himself, at last learning wisdom and sitting at Jesus feet. They hang up in the cathedrals and public halls old banners which have long been carried by the enemy into the thick of the fight. If they have been torn by shot and shell, so much the more do the captors value them: the older the standard the more honour is it, it seems, to seize it as a trophy.

II. But now look at THE WAY APPOINTED. To find mercy, "what are we bidden to do? "If from thence thou shalt seek the Lord thy God."

1. We have not, then, to bring anything to God, but to seek Him. We have not to seek a righteousness to bring to Him, nor seek a state of heart which will fit us for Him, but to seek Him at once. Salvation is not by doing, nor by being, nor by feeling, but simply by believing. We are not to be content with self, but to seek the Lord. Being ourselves unworthy, we are to find worthiness in Jesus.

2. We are also to grasp the Lord as ours, for the text says, "Thou shalt seek the Lord thy God." Sinners, that is a part of saving faith, to take God to be your God; if He is only another man's God, He cannot save you; He must be yours to trust and love and serve all your days, or you will be lost.

3. Now, mark God's directions — "If thou seek Him with all thy heart and with all thy soul." There must be no pretence about this seeking. If you desire to be saved, there must be no playing and trifling and feigning. The search must be real, sincere, and earnest, intense, thorough going, or it will be a failure.

4. The text further adds that we are to turn to Him. Did you notice the 30th verse — "If thou turn to the Lord thy God"? It must be a thorough turn. You are looking now towards the world — you must turn in the opposite direction, and look Godward. It must not be an apparent turn, but a real change of the nature, a turning of the entire soul; a turning with repentance for the past, with confidence in Christ for the present, and with holy desires for the future. Heart, soul, life, speech, action, all must be changed.

5. Then it is added, "and be obedient to His voice," for we cannot be saved in disobedience; Christ is not come to save His people in their sins, but from their sins.

III. Thirdly, the text contains VERY RICH ENCOURAGEMENTS. How does it run?

1. "For the Lord thy God is a merciful God; He will not forsake thee." Catch at that, sinner, — "He will not forsake thee." If He were to say, "Let him alone, Ephraim is given unto idols," it would be all over with you; but if you seek Him, He will not say, "Let him alone," nor take His Holy Spirit from you. You are not yet given up, I hope, or you would not have been here.

2. And then it is added, "Neither destroy thee." You have been afraid He would; you have often thought the earth would open and swallow you: you have been afraid to fall asleep lest you should never wake again; but the Lord will not destroy you; nay, rather He will reveal His saving power in you.

3. There is a sweeter word still in the 29th verse, "Thou shalt find Him if thou seek Him." What more, poor sinner, what more dost thou want?

4. Then there are two reasons given: "For the Lord thy God is a merciful God." Oh guilty soul, the Lord does not want to destroy you. Judgment is His strange work. Oh soul, God has such a care for man. He waits to be gracious, and His Spirit goes forth towards sinners; therefore return to Him.

5. Now dwell upon that last argument - "He will not forget the covenant of thy fathers." The covenant always keeps open the path between God and man. The Lord has made a covenant concerning poor sinners with His Son Jesus Christ. He has laid help upon One that is mighty, and given Him for a covenant to the people. He evermore remembers Jesus, and how He kept that covenant; He calls to mind His sighs and death throes, and He fulfils His promise for the great Sufferer's sake. God's grace has kept His covenant on the behalf of men; God is even. eager, to forgive, that He may reward Christ, and give Him to see of the travail of His soul.

( C. H. Spurgeon.)

Family Churchman.
I. WHAT IS INVOLVED IN SEEKING GOD?

1. A sense of dissatisfaction with distance from Him. When men have all they want they do not set out upon a quest. Only the heart that feels the destitution and misery of being without God will address itself to this quest.

2. A conviction that God is to be found. Men do not seek for fruits and grain upon the ocean, but they seek them with assurance from the soil they till. Doubtless many, searching in the wrong direction, have exclaimed, "Who can, by searching, find out God?" But those who look for the Eternal in His Word, and especially in the person of His Son, cannot look in vain.

3. The seeking for God to be successful must be sincere, earnest, diligent — i.e. "with all thy heart and with all thy soul" — more eagerly and resolutely than men in the East sought for hidden treasure, than men seek for health, knowledge, wealth or fame. Those who thus seek for Christ — "the pearl of great price" — are not far from Him.

III. WHAT IS PROMISED TO THOSE WHO THUS SEEK GOD?

1. They shall find the Object of their desire: "They that seek Me early shall find Me. Not like the search for the philosopher's stone, which men foolishly wasted life in endeavouring to find.

2. They shall find God in Christ.

3. In Christ they shall find "rest to their souls," joy, life eternal. They who find Christ find Him never to lose Him, or aught that He bestows.

(Family Churchman.)

I. A FEW CASES TO WHICH THIS LANGUAGE APPLIES.

1. "I have gone great lengths in sin. I was a drunkard and blasphemer. God has now brought me into trouble; I cannot live long, and yet fear to die." "But if from thence thou shalt seek the Lord," etc.

2. "I was born of religious parents, I was long weary of religion, and wished to be free. At length my father died, and I gave myself up to evil, and now no one cares for my soul." "But if from thence," etc.

3. "My conduct has been correct and orderly; but I have prided myself upon it; I have lived a Pharisee. Now I feel the need of something with which to appear before God." Well, "If from thence," etc.

4. "I have made a profession of religion and thought well of my state, but indulged in secret sins, and afterwards in outward transgressions, and now I am all outcast; everyone shuns me." "But if from thence," etc.

5. "Though I have not lost my character, yet I have lost my peace of mind; I am a backslider." "But if from thence, etc.

II. THE GROUNDS ON WHICH THIS ENCOURAGEMENT RESTS.

(A. Fuller.)

I. Now, the first thing that strikes us in this address is, THAT IT IS BASED UPON THE ANTICIPATION THAT THE JEWS WOULD ABUSE THEIR MAKER'S BLESSINGS; that comfort would breed luxury, and luxury would wean the heart from God; that His place would be usurped by idols, till He should be provoked to withdraw His favour and protection. All this is foreseen as the natural propensity of the human heart. And yet, though evil is spoken of as the inevitable consequence of sin, the case was not desperate; however disgraced they might be by the tyranny of men, or degraded by the bondage of Satan, they might still find mercy from the Being they had incensed. But there is another feeling which is met by the gracious assurance of our text, which is very apt to prove a stumbling block to those whose eyes are newly opened to their sins.

II. We might persuade ourselves that God will not utterly cast off those who seek Him in sincerity and truth; BUT HOW CAN WE TELL WHETHER OUR FEELINGS ARE EARNEST ENOUGH, AND PURE ENOUGH, AND ABIDING ENOUGH TO PREVAIL WITH HIM TO LISTEN TO OUR PRAYER? As long as we thought we might trifle with safety we put off religion to a more convenient season; and it was not till our fears became intolerable that we besought Him heartily that He would save us; but terror is not conversion, and who will ensure that the present feelings will be lasting if the danger be withdrawn? or who can tell whether, indeed, they are anything but a foretaste of eternal torment? Again, would not the world continue to be dear to us if its gifts were not embittered by Providence? We turn to God in our trouble; but it is the mere selfishness of those who find that they have no other comforter. Will He be satisfied with such a worthless offering as this? Oh! well may Scripture say that "His ways are not as our ways," when it declares at the same time that such applications are welcome to Him. We bring to Him little but disappointed hopes and blighted feelings and enfeebled health; we have tried every broken cistern before we would apply to the fountain; and even when we come at last, we come rather to escape impending punishment than from any regret for having violated our duty towards Him; and yet He scorns us not. The aged sinner, who is tottering towards the tomb, he may bring the poor remains of an ill-spent life, and find himself received at the eleventh hour. The widowed mourner, who placed all her happiness below till death snatched it from her, she may turn to the God of all consolation, and find Him a husband to herself, and a father to the fatherless around her. The convert, in all his newborn indignation, though he is sensible that he is more anxious to escape the wrath to come than the evil which provokes it, shall be accepted according to that he hath, and more shall be imparted for his improvement. I do not say that such motives are the purest or the strongest by which we can be actuated; but I say the question is whether our hearts are really changed or no, and not in what motive the change may have originated. Do you ask, then, whether your feelings are such as will prevail upon God to listen to your prayers? Prove them by acting immediately and perseveringly upon them. The tree is known by the fruit which it produces; and those, be sure, are proper feelings which bring you in a state of humiliation to the Cross of Christ.

(J. Stainforth, M. A.)

I. NOTICE A FEW CASES TO WHICH THIS LANGUAGE APPLIES.

1. The openly profane and immoral.

2. Those who were religiously educated.

3. The formal professor.

4. The backslider. The dying sinner.

II. OBSERVE THE GROUNDS ON WHICH THE ENCOURAGEMENT RESTS.

1. The character of God.

2. The work of Christ.

3. The promises of the Gospel.

4. Scriptural examples of pardoned and accepted sinners.

III. IMPROVE THE SUBJECT.

1. It takes away all ground of excuse from the impenitent.

2. It takes away all ground of despair from the contrite.

(G. Brooks.)

At one place to which I went I saw a dear soul to whom I put the question, "Are you converted?" "I was once" — given with, oh, such a disconsolate aspect! — "I was once, but that is all gone. I was a worker for Him once," he said, with a sob, "but it is all different now." My heart went out to that one. Why? There is a fire in a room, and you are crouching in a cold comer, far away from the fire. You do not say that the fire has forsaken you. Oh no, you have left the fire; conscious of that fact, you go back to it, and are soon again basking in its warmth. Ah, those who seek Him find Him, and He is so loving and so forgiving, in spite of all the hard thoughts which you had of Him. "Though your sins be as scarlet, they shall be white as snow; though they be red like crimson, they shall be as wool."

(W. Haslam.)

Success in this world comes only to those who exhibit determination. Can we hope for salvation unless our mind is truly set upon it? Grace makes a man be as resolved to be saved as the beggar was to get to Jesus and gain his sight. "I must see him," said an applicant at the door of a public person. "You cannot see him," said the servant; but the man waited at the door. A friend went out to him and said, "You cannot see the master, but I can give you an answer;" "No," said the importunate pleader, "I will stay all night on the doorstep, but I will see the man himself. He alone will serve my turn." You do not wonder that, after many rebuffs, he ultimately gained his point. It would be an infinitely greater wonder if an importunate sinner did not obtain an audience from the Lord Jesus. If you must have grace, you shall have it. If you will not be put off you shall not be put off. Whether things look favourable or unfavourable, press on till you find Jesus, and you shall find Him.

( C. H. Spurgeon.)

There is a story told that in the olden time Artaxerxes and another great king were engaged in a furious fight. In the middle of the battle an eclipse happened, and such was the horror of the warriors that they made peace then and there. Happy will you be if your trouble will cause you to fly to the arms of God. If you tell your troubles to Him you put them into the grave; if you roll your burden anywhere else, it will roll back again like the stone of Sisyphus. The springs at the base of the Alpine mountains are fullest when the summer sun has dried and parched the verdure in the valleys below. The heat that has burned the arid plains has melted mountain glacier and snow, and increased the volume of the mountain streams. Thus when adversity has dried the springs of earthly comfort, the saint has the fulness of the springs of salvation.

The four seasons once determined to try which could quickest roach the heart of a stone. Spring coaxed the stone with its gentle breezes, and made flowers encircle it, and trees to shoot out their branches and embower it, but all to no purpose, The stone remained indifferent to the beauties of the spring, nor would it yield its heart to its gentle caresses. Summer came next, and caused the sun to shine on the stone, hoping to melt its obdurate heart; but though the surface of the stone grew warm, it quickly became cold again when not under the influence of the summer sun's rays. Summer thus being unable by any degree of warmth to penetrate the flinty nature of the stone, gave place to autumn. Believing that the stone had been treated with too much kindness, the autumn withered the flowers and stripped the trees of their leaves, and threatened and blustered, but still the stone remained impassive. Winter came next. First it sent strong winds, which laid the stone bare, then it sent a cold rain, and next a hard frost, which cleaved the stone and laid bare its heart. So many a heart, which neither gentleness, warmth, nor threats can touch, is reached by adversity.

(A. Freeman.)

People
Amorites, Baalpeor, Bezer, Gadites, Israelites, Manasseh, Manassites, Moses, Og, Reubenites, Sihon
Places
Arabah, Aroer, Bashan, Beth-baal-peor, Bezer, Egypt, Gilead, Golan, Hermon, Heshbon, Horeb, Jordan River, Mount Sion, Peor, Pisgah, Ramoth, Sea of the Arabah, Valley of the Arnon
Topics
Hast, Heart, Lands, Search, Searchest, Searching, Seek, Seekest, Sought, Soul, Thence
Outline
1. An exhortation to obedience
41. Moses appoints the three cities of refuge on that side of Jordan
44. Recapitulation

Dictionary of Bible Themes
Deuteronomy 4:29

     5017   heart, renewal
     6650   finding
     8151   revival, corporate
     8330   receptiveness
     8617   prayer, effective

Deuteronomy 4:25-31

     7520   dispersion, the

Deuteronomy 4:27-31

     8160   seeking God

Deuteronomy 4:29-31

     2425   gospel, requirements

Library
February the Sixteenth Crowding Out God
"Lest thou forget." --DEUTERONOMY iv. 5-13. That is surely the worst affront we can put upon anybody. We may oppose a man and hinder him in his work, or we may directly injure him, or we may ignore him, and treat him as nothing. Or we may forget him! Opposition, injury, contempt, neglect, forgetfulness! Surely this is a descending scale, and the last is the worst. And yet we can forget the Lord God. We can forget all His benefits. We can easily put Him out of mind. We can live as though He were
John Henry Jowett—My Daily Meditation for the Circling Year

Deuteronomy
(Third Sunday after Easter.) Deut. iv. 39, 40. Know therefore this day, and consider it in thine heart, that the Lord he is God in heaven above, and upon the earth beneath: there is none else. Thou shall keep therefore his statutes and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the Lord thy God giveth thee, for ever. Learned men have argued much of late as to who wrote
Charles Kingsley—The Gospel of the Pentateuch

Political and Religious Life of the Jewish Dispersion in the West - their Union in the Great Hope of the Coming Deliverer.
It was not only in the capital of the Empire that the Jews enjoyed the rights of Roman citizenship. Many in Asia Minor could boast of the same privilege. [327] The Seleucidic rulers of Syria had previously bestowed kindred privileges on the Jews in many places. Thus, they possessed in some cities twofold rights: the status of Roman and the privileges of Asiatic, citizenship. Those who enjoyed the former were entitled to a civil government of their own, under archons of their choosing, quite independent
Alfred Edersheim—The Life and Times of Jesus the Messiah

Of the Cities of Refuge.
Hebron, the most eminent among them, excites us to remember the rest. "The Rabbins deliver this; Moses separated three cities of refuge beyond Jordan, [Deut 4:41-43;] and, against them, Joshua separated three cities in the land of Canaan, [Josh 20:7,8]. And these were placed by one another, just as two ranks of vines are in a vineyard: Hebron in Judea against Bezer in the wilderness: Shechem in mount Ephraim against Ramoth in Gilead: Kedesh in mount Napthali against Golan in Basan. And these three
John Lightfoot—From the Talmud and Hebraica

That the Devout Soul Ought with the Whole Heart to Yearn after Union with Christ in the Sacrament
The Voice of the Disciple Who shall grant unto me, O Lord, that I may find Thee alone, and open all my heart unto Thee, and enjoy Thee as much as my soul desireth; and that no man may henceforth look upon me, nor any creature move me or have respect unto me, but Thou alone speak unto me and I unto Thee, even as beloved is wont to speak unto beloved, and friend to feast with friend? For this do I pray, this do I long for, that I may be wholly united unto Thee, and may withdraw my heart from all created
Thomas A Kempis—Imitation of Christ

The First Covenant
"Now therefore, if ye will obey My voice, and keep My covenant, ye shall be a peculiar treasure unto Me."--EX. xix. 5. "He declared unto you His covenant, which He commanded you to perform, even ten commandments."--DEUT. iv. 13.i "If ye keep these judgments, the Lord thy God shall keep unto thee the covenant,"--DEUT. vii. 12. "I will make a new covenant with the house of Israel, not according to the covenant which I made with their fathers, which My covenant they brake."--JER. xxxi. 31, 32. WE have
Andrew Murray—The Two Covenants

The Unity of God
Q-5: ARE THERE MORE GODS THAN ONE? A: There is but one only, the living and true God. That there is a God has been proved; and those that will not believe the verity of his essence, shall feel the severity of his wrath. Hear, O Israel, the Lord our God is one Lord.' Deut 6:6. He is the only God.' Deut 4:49. Know therefore this day, and consider it in thy heart, that the Lord he is God in heaven above, and upon the earth beneath, there is none else.' A just God and a Saviour; there is none beside
Thomas Watson—A Body of Divinity

The Northern Coasts of Galilee. Amanah. The Mountain of Snow.
This coast is described by Moses, Numbers 34:7: "From the Great Sea to mount Hor: from mount Hor to the entrance of Hamath," &c. Mount Hor, in the Jewish writers, is Amanah; mention of which occurs, Canticles 4:8, where R. Solomon thus: "Amanah is a mount in the northern coast of the land of Israel, which in the Talmudical language is called, The mountainous plain of Amanon; the same with mount Hor." In the Jerusalem Targum, for mount 'Hor' is the mount Manus: but the Targum of Jonathan renders it
John Lightfoot—From the Talmud and Hebraica

Ninth Sunday after Trinity Carnal Security and Its vices.
Text: 1 Corinthians 10, 6-13. 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents. 10 Neither murmur ye, as
Martin Luther—Epistle Sermons, Vol. III

Epistle cxxvii. From S. Columbanus to Pope Gregory .
From S. Columbanus to Pope Gregory [89] . To the holy lord, and father in Christ, the Roman [pope], most fair ornament of the Church, a certain most august flower, as it were, of the whole of withering Europe, distinguished speculator, as enjoying a divine contemplation of purity (?) [90] . I, Bargoma [91] , poor dove in Christ, send greeting. Grace to thee and peace from God the Father [and] our [Lord] Jesus Christ. I am pleased to think, O holy pope, that it will seem to thee nothing extravagant
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Second Commandment
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am o jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of then that hate me; and shewing mercy unto thousands of them that love me and keep my commandments.' Exod 20: 4-6. I. Thou shalt not
Thomas Watson—The Ten Commandments

"They have Corrupted Themselves; their Spot is not the Spot of his Children; they are a Perverse and Crooked Generation. "
Deut. xxxii. 5.--"They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation." We doubt this people would take well with such a description of themselves as Moses gives. It might seem strange to us, that God should have chosen such a people out of all the nations of the earth, and they to be so rebellious and perverse, if our own experience did not teach us how free his choice is, and how long-suffering he is, and constant in his choice.
Hugh Binning—The Works of the Rev. Hugh Binning

A Reformer's Schooling
'The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chislev, in the twentieth year, as I was in Shushan the palace, 2. That Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem. 3. And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and
Alexander Maclaren—Expositions of Holy Scripture

Second visit to Nazareth - the Mission of the Twelve.
It almost seems, as if the departure of Jesus from Capernaum marked a crisis in the history of that town. From henceforth it ceases to be the center of His activity, and is only occasionally, and in passing, visited. Indeed, the concentration and growing power of Pharisaic opposition, and the proximity of Herod's residence at Tiberias [3013] would have rendered a permanent stay there impossible at this stage in our Lord's history. Henceforth, His Life is, indeed, not purely missionary, but He has
Alfred Edersheim—The Life and Times of Jesus the Messiah

Covenant Duties.
It is here proposed to show, that every incumbent duty ought, in suitable circumstances, to be engaged to in the exercise of Covenanting. The law and covenant of God are co-extensive; and what is enjoined in the one is confirmed in the other. The proposals of that Covenant include its promises and its duties. The former are made and fulfilled by its glorious Originator; the latter are enjoined and obligatory on man. The duties of that Covenant are God's law; and the demands of the law are all made
John Cunningham—The Ordinance of Covenanting

Subjects of Study. Home Education in Israel; Female Education. Elementary Schools, Schoolmasters, and School Arrangements.
If a faithful picture of society in ancient Greece or Rome were to be presented to view, it is not easy to believe that even they who now most oppose the Bible could wish their aims success. For this, at any rate, may be asserted, without fear of gainsaying, that no other religion than that of the Bible has proved competent to control an advanced, or even an advancing, state of civilisation. Every other bound has been successively passed and submerged by the rising tide; how deep only the student
Alfred Edersheim—Sketches of Jewish Social Life

Wisdom and Revelation.
"Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him: the eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness
W. H. Griffith Thomas—The Prayers of St. Paul

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