1<\/strong>. Hear, O Israel<\/em> ] Deu 6:4<\/span>.<\/p>\n thou art to pass over Jordan this day<\/em> ] Similarly Deu 30:18<\/span> (and cp. Deu 2:18<\/span>), Sg.; Deu 4:14<\/span>; Deu 4:26<\/span>; Deu 11:31<\/span>; Deu 31:13<\/span>, Pl., but apparently editorial.<\/p>\n to possess<\/em> ] or dispossess<\/strong>. Deu 2:12<\/span>; Deu 2:21<\/span> f., Deu 11:23<\/span>, Deu 12:2<\/span>; Deu 12:29<\/span>, Deu 18:14<\/span>, Deu 19:1<\/span>, Deu 31:3<\/span>, with personal object as here. For another form of same vb. see on Deu 4:38<\/span>.<\/p>\n nations greater and mightier than thyself<\/em> ] So Deu 4:38<\/span> also Sg.; Deu 11:23<\/span>, Pl.: cp. Jos 23:9<\/span>.<\/p>\n cities fenced<\/em>, etc.] See on Deu 1:28<\/span>.<\/p>\n The lesson of this chapter is exactly that of Eph 2:8<\/span>, By grace are ye saved through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast.<\/P> In referring to their various rebellions, Moses here, as elsewhere, has regard not so much for the order of time as to that of subject. (Compare Deu 1:9-15<\/span> note.) Such reasons as convenience and fitness to his argument sufficiently explain the variations observable when the statements of this chapter are minutely compared with those of Exo. 3234. In these variations we have simply such treatment of facts as is usual and warrantable between parties personally acquainted with the matters.<\/P> <\/p>\n Deu 9:1-6<\/span><\/p>\n Hear, O Israel.<\/em><\/p>\n<\/p>\n The call to attention<\/strong><\/p>\n 1. <\/strong>He will be honoured in the destruction of idolaters (Deu 9:4-5<\/span>).<\/p>\n 2. <\/strong>He will be honoured in the performance of His promise to those that are in covenant with Him (Deu 9:5<\/span>). (Matthew Henry, D. D.<\/em>)<\/p>\n<\/p>\n Thou art to pass over Jordan this day. The Jordan<\/strong><\/p>\n Be the day weary, or be the day long, it ringeth at length to evensong. So the weary wanderings of Gods people, long though they had been, were coming to an end at last. It has been a weary struggle to reach this river–the stream which lay between the wilderness and the promised land; just as, for that part of mankind who do not die young, the river of death is gained only through a long life, in which, while joys and sorrows are strangely mixed up, the sorrows form the largest portion. Everyone ought to be looking forward to this time; a time when all personal activities will cease, when we shall have to loose our hold on those things which engross us now, and which we imagine could not go on without us. And one great value of this looking forward to our death will be that we must at the same time look to our life, on which depends our death. Here, then, we are helped by meditating on the record which is left us of Israels journeyings towards the river of Jordan. Bear in mind that they travelled on, filled with a steadfast faith and hope as to the reality of the promised inheritance, and led by the Spirit of God. It was not ever thus with them. At one time they hankered after old sins–after the bondage of Egypt; they thought at one time that life might hold joys enough for them, without the future hope. But God quietly taught them by what looked like anger–but which was really love–the vanity of all earthly things; and from that time forward the promised land was their loadstar, which guided all their life. Nor were they left without the direct guidance of the law of God. How many lives amongst us are wrecked, how many of us are marching in a circle, because we have no settled principle to guide us! Every side path, every enticing glade, invites us to leave the strait way, and we follow it and find ourselves further from home than ever. Moreover, in addition to this law of God, Israel had the guidance of the ark, which was to them as the very presence of God Himself; The ark was to Israel as the Church of Christ is to ourselves, interpreting Gods will, giving point to His law, making that law not merely a set of rules, but a great guiding principle in truest touch with our whole lives. And Israel had all this time battles to fight, which in their varied characteristics fitly represent the perpetual conflicts which we are called to endure. But while Amalek represents the attacks of the world and Satan, which all must expect and be prepared for, Edom, Israels brother, who comes against him with a great force, reminds us that we may be attacked and thwarted in our heavenward course by those who should speed us on our way. It is no new or uncommon thing for the ardent young Christian to feel, not only want of sympathy, but positive opposition from those near and dear to him in earthly relationship. Again, in the attack of Moab we see the very Word of God attempted to be used as a weapon against the faithful people. And is it not true that many a young Christian, whom no enticement of sin can influence, who cannot be tempted to rebel against Gods moral laws, is assailed with awful effect by someone who comes bringing Gods own Word in his hand, and suggesting doubts and difficulties and problems, which, once suggested, cannot be ignored by a truth-loving, ardent spirit? Through all these trials, there was ever before the eyes and thoughts of Israel the entering on the promised land–the crossing of the river. As they wandered on, they knew them from the first will be with them still. The ark of the covenant of the Lord of all the earth passeth over before you. All that made the wilderness a home shall go with them, so that they shall not be afraid, though, as Joshua says, ye have not passed this way heretofore. And as an earnest of what shall be, we have in our last hours the ministrations of Christs holy Church to speed us on our way, even as the ark of God went before Israel. On this side, the manna to support us on our journey; and then no more types, but the old corn of the land–even Jesus Himself, the very true Bread of Life. (E. Smith, B. A.<\/em>)<\/p>\n CHAPTER IX <\/P> The people are informed that they shall shortly pass over<\/I><\/P> Jordan, and that God shall go over before them, to expel the<\/I><\/P> ancient inhabitants<\/I>, 1-3.<\/P> They are cautioned not to suppose that it is on account of their<\/I><\/P> righteousness that God is to give them that land<\/I>, 4-6.<\/P> They are exhorted to remember their various provocations of the<\/I><\/P> Divine Majesty, especially at<\/I> Horeb, 7-14;<\/P> and how Moses interceded for them, and destroyed the golden<\/I><\/P> calf<\/I>, 15-21.<\/P> How they murmured at<\/I> Taberah, 22;<\/P> and rebelled at<\/I> Kadesh-barnea, 23;<\/P> and had been perverse from the beginning<\/I>, 24.<\/P> An account of the intercession of Moses in their behalf<\/I>, 25-29. <\/P> NOTES ON CHAP. IX<\/P> <\/P> Verse 1<\/span>. Thou art to pass over Jordan this day<\/B><\/I>] haiyom, this time<\/I>; they had come thirty-eight<\/I> years before this nearly to the verge of the promised land, but were not permitted at that day<\/I> or time<\/I> to pass over, because of their rebellions; but this time<\/I> they shall certainly pass over. This was spoken about the eleventh<\/I> month of the fortieth<\/I> year of their journeying, and it was on the first month of the following year they passed over; and during this interim Moses died.<\/P><\/p>\n This day, <\/B>i.e. shortly, within a little time, the word day<\/I> being oft put for time<\/I>, as Joh 8:56<\/span>; 1Co 4:5<\/span>; Rev 16:14<\/span>, within two months; for Moses spake this on the first day of the eleventh month, Deu 1:3<\/span>, and they passed over Jordan on the tenth day of the first month, Jos 4:19<\/span>. Nations, <\/B>i.e. the land of those nations; for that only they were to possess, but as for the nations or people they were not to possess, but to destroy them. Thus they are said to inherit Gad<\/I>, Jer 49:1<\/span>, i.e. the country and cities of Gad, as it is there explained. <\/P> Greater and mightier than thyself:<\/B> this he adds, partly that they might not be surprised when they find them to be such; partly that they might not trust to their own strength, but wholly rely upon Gods help, for the destroying of them, and, after the work was done, might ascribe the praise and glory of it to God alone, and not to themselves. <\/P> Fenced up to heaven, <\/B>as the spies reported, Deu 1:28<\/span>. See on Gen 11:4<\/span>. <\/P> <\/p>\n 1. this day<\/B>means thistime.<\/I> The Israelites had reached the confines of the promisedland, but were obliged, to their great mortification, to return. Butnow they certainly were to enter it. No obstacle could prevent theirpossession; neither the fortified defenses of the towns, nor theresistance of the gigantic inhabitants of whom they had received fromthe spies so formidable a description. <\/P> cities great and fenced up toheaven<\/B>Oriental cities generally cover a much greater spacethan those in Europe; for the houses often stand apart with gardensand fields intervening. They are almost all surrounded with wallsbuilt of burnt or sun-dried bricks, about forty feet in height. Allclasses in the East, but especially the nomad tribes, in theirignorance of engineering and artillery, would have abandoned indespair the idea of an assault on a walled town, which to-day wouldbe demolished in a few hours.<\/P><\/p>\n Hear, O Israel<\/strong>,…. A pause being made after the delivery of the preceding discourse; or perhaps what follows might be delivered at another time, at some little distance; and which being of moment and importance to the glory of God, and that Israel might have a true notion of their duty, they are called upon to listen with attention to what was now about to be said:<\/p>\n thou art to pass over Jordan this day<\/strong>; not precisely that very day, but in a short time after this; for it was on the first day of the eleventh month that Moses began the repetition of the laws he was now going on with, De 1:3<\/span>, and it was not until the tenth day of the first month of the next year that the people passed over Jordan, Jos 4:19<\/span> which was about two months after this:<\/p>\n to go in and possess nations greater and mightier than thyself<\/strong>; the seven nations named De 7:1<\/span> where the same characters are given of them:<\/p>\n cities great and fenced up to heaven<\/strong>; as they were said to be by the spies, De 1:28<\/span>, and were no doubt both large and strongly fortified, and not to be easily taken by the Israelites, had not the Lord been with them, De 9:3<\/span>.<\/p>\n Deu 9:1-3<\/span><\/p>\n <\/strong> Warning against a conceit of righteousness, with the occasion for the warning. As the Israelites were now about to cross over the Jordan (“this day,” to indicate that the time was close at hand), to take possession of nations that were superior to them in size and strength (the tribes of Canaan mentioned in Deu 7:1<\/span>), and great fortified cities reaching to the heavens (cf. Deu 1:28<\/span>), namely, the great and tall nation of the Enakites (Deu 1:28<\/span>), before which, as was well known, no one could stand ( , as in Deu 7:24<\/span>); and as they also knew that Jehovah their God was going before them to destroy and humble these nations, they were not to say in their heart, when this was done, For my righteousness Jehovah hath brought me in to possess this land. In Deu 9:3<\/span>, is not to be taken in an imperative sense, but as expressive of the actual fact, and corresponding to Deu 9:1<\/span>, “thou art to pass.” Israel now knew for certain – namely, by the fact, which spoke so powerfully, of its having been successful against foes which it could never have conquered by itself, especially against Sihon and Og – that the Lord was going before it, as the leader and captain of His people ( Schultz<\/em>: see Deu 1:30<\/span>). The threefold repetition of in Deu 9:3<\/span> is peculiarly emphatic. “ A consuming fire:<\/em> ” as in Deu 4:24<\/span>. is more particularly defined by , which follows: not, however, as implying that does not signify complete destruction in this passage, but rather as explaining how the destruction would take place. Jehovah would destroy the Canaanites, by bring them down, humbling them before Israel, so that they would be able to drive them out and destroy them quickly “ , quickly, is no more opposed to Deu 7:22<\/span>, ‘thou mayest not destroy them quickly,’ than God’s not delaying to requite (Deu 7:10<\/span>) is opposed to His long-suffering” ( Schultz<\/em>). So far as the almighty assistance of God was concerned, the Israelites would quickly overthrow the Canaanites; but for the sake of the well-being of Israel, the destruction would only take place by degrees. “ As Jehovah hath said unto thee:<\/em> ” viz., Exo 23:23<\/span>, Exo 23:27<\/span>., and at the beginning of the conflict, Deu 2:24<\/span>.<\/p>\n Deu 9:4-6<\/span><\/p>\n <\/strong> When therefore Jehovah thrust out these nations before them ( , as in Deu 6:19<\/span>), the Israelites were not to say within themselves, “ By<\/em> (for, on account of) my righteousness Jehovah hath brought me<\/em> (led me hither) to possess this land<\/em>.” The following word, , is adversative: “ but because of the wickedness of these nations<\/em>,” etc. – To impress this truth deeply upon the people, Moses repeats the thought once more in Deu 9:5<\/span>. At the same time he mentions, in addition to righteousness, straightness or uprightness of heart, to indicate briefly that outward works do not constitute true righteousness, but that an upright state of heart is indispensable, and then enters more fully into the positive reasons. The wickedness of the Canaanites was no doubt a sufficient reason for destroying them<\/em>, but not for giving their land to the people of Israel, since they could lay no claim to it on account of their own righteousness. The reason for giving Canaan to the Israelites was simply the promise of God, the word which the Lord had spoken to the patriarchs on oath (cf. Deu 7:8<\/span>), and therefore nothing but the free grace of God, – not any merit on the part of the Israelites who were then living, for they were a people “of a hard neck,” i.e., a stubborn, untractable generation. With these words, which the Lord Himself had applied to Israel in Exo 32:9<\/span>; Exo 33:3<\/span>, Exo 33:5<\/span>, Moses prepares the way for passing to the reasons for his warning against self-righteous pride, namely, the grievous sins of the Israelites against the Lord.<\/p>\n Victory Promised.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1451.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 1 Hear, O Israel: Thou art<\/I> to pass over Jordan this day, to go in to possess nations greater and mightier than thyself, cities great and fenced up to heaven, 2 A people great and tall, the children of the Anakims, whom thou knowest, and of whom<\/I> thou hast heard say,<\/I> Who can stand before the children of Anak! 3 Understand therefore this day, that the LORD<\/B> thy God is<\/I> he which goeth over before thee; as<\/I> a consuming fire he shall destroy them, and he shall bring them down before thy face: so shalt thou drive them out, and destroy them quickly, as the LORD<\/B> hath said unto thee. 4 Speak not thou in thine heart, after that the LORD<\/B> thy God hath cast them out from before thee, saying, For my righteousness the LORD<\/B> hath brought me in to possess this land: but for the wickedness of these nations the LORD<\/B> doth drive them out from before thee. 5 Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations the LORD<\/B> thy God doth drive them out from before thee, and that he may perform the word which the LORD<\/B> sware unto thy fathers, Abraham, Isaac, and Jacob. 6 Understand therefore, that the LORD<\/B> thy God giveth thee not this good land to possess it for thy righteousness; for thou art<\/I> a stiffnecked people.<\/P> The call to attention (v.<\/I><\/span> 1<\/span>), Hear, O Israel,<\/I> intimates that this was a new discourse, delivered at some distance of time after the former, probably the next sabbath day.<\/P> I. Moses represents to the people the formidable strength of the enemies which they were now to encounter, v.<\/I><\/span> 1<\/span>. The nations they were to dispossess were mightier than themselves, not a rude and undisciplined rout, like the natives of America, that were easily made a prey of. But, should they besiege them, they would find their cities well fortified, according as the art of fortification then was; should they engage them in the field, they would find the people great and tall, of whom common fame had reported that there was no standing before them, v.<\/I><\/span> 2<\/span>. This representation is much the same with that which the evil spies had made (Num 13:28<\/span>; Num 13:33<\/span>), but made with a very different intention: that was designed to drive them from God and to discourage their hope in him; this to drive them to God and to engage their hope in him, since no power less than that which is almighty could secure and prosper them.<\/P> II. He assures them of victory, by the presence of God with them, notwithstanding the strength of the enemy, v.<\/I><\/span> 3<\/span>. “Understand therefore what thou must trust to for success, and which way thou must look; it is the Lord thy God that goes before thee, not only as thy captain, or commander-in-chief, to give direction, but as a consuming fire, to do execution among them. Observe, He shall destroy them, and then thou shalt drive them out. Thou canst not drive them out, unless he destroy them and bring them down. But he will not destroy them and bring them down, unless thou set thyself in good earnest to drive them out.” We must do our endeavour in dependence upon God’s grace, and we shall have that grace if we do our endeavour.<\/P> III. He cautions them not to entertain the least thought of their own righteousness, as if that had procured them this favour at God’s hand: “Say not. For my righteousness<\/I> (either with regard to my good character or in recompence for any good service) the Lord hath brought me in to possess this land<\/I> (v.<\/I><\/span> 4<\/span>); never think it is for thy righteousness or the uprightness of thy heart, that it is in consideration either of thy good conversation or of they good disposition,” v.<\/I><\/span> 5<\/span>. And again (v.<\/I><\/span> 6<\/span>) it is insisted on, because it is hard to bring people from a conceit of their own merit, and yet very necessary that it be done: “Understand<\/I> (know it, and believe it, and consider it) that the Lord thy God giveth thee not this land for thy righteousness.<\/I> Hadst thou been to come to it upon that condition, thou wouldst have been for ever shut out of it, for thou art a stiff-necked people.<\/I>” Note, Our gaining possession of the heavenly Canaan, as it must be attributed to God’s power and not to our own might, so it must be ascribed to God’s grace and not to our own merit: in Christ we have both righteousness and strength; in him therefore we must glory, and not in ourselves, or any sufficiency of our own.<\/P> IV. He intimates to them the true reasons why God would take this good land out of the hands of the Canaanites, and settle it upon Israel, and they are borrowed from his own honour, not from Israel’s deserts. 1. He will be honoured in the destruction of idolaters; they are justly looked upon as haters of him, and therefore he will visit their iniquity upon them. It is for the wickedness of these nations<\/I> that God drives them out,<\/I> v.<\/span> 4<\/span><\/U><\/I><\/span>, and again, v.<\/I><\/span> 5<\/span>. All those whom God rejects are rejected for their own wickedness: but none of those whom he accepts are accepted for their own righteousness. 2. He will be honoured in the performance of his promise to those that are in covenant with him: God swore to the patriarchs, who loved him and left all to follow him, that he would give this land to their seed; and therefore he would keep that promised mercy for thousands of those that loved him and kept his commandments;<\/I> he would not suffer his promise to fail. It was for their fathers’ sakes that they were beloved, Rom. xi. 28<\/span>. Thus boasting is for ever excluded. See Eph 1:9<\/span>; Eph 1:11<\/span>.<\/P> <\/p>\n DEUTERONOMY – CHAPTER NINE<\/strong><\/p>\n Verses 1-6:<\/p>\n “This day,” not that same calendar day, but “at this time,” or “very soon.”<\/p>\n Anakim, <\/strong>descendants of Arba, one of the sons of Heth, Gen 23:3<\/span>, who built Hebron seven years before the building of Zoan in Egypt, Gen 23:2<\/span>; Num 13:22<\/span>; Jos 15:13<\/span>; Jos 15:54<\/span>. Anak was his son. In Moses’ time. there were three prominent sons of Anak, Ahiman, Sheshai, and Talmai, Num 13:22-33<\/span>. Like the Emim (Deu 2:10-11<\/span>), they were huge and warlike and numerous, and lived in well-fortified cities.<\/p>\n God promised to precede Israel in their conquest of the Land, and destroy the Anakim and the other inhabitants. This does not mean that God would do all the work Himself, and Israel would have nothing at all to do. It means that He would work in and through Israel, to accomplish what He had promised to Abraham, Isaac, and Jacob regarding the Land.<\/p>\n The text is a warning to Israel, that they must not think God had given them this Land because of their own goodness. Moses describes them as “stiff necked,” gesheh oraph, <\/strong>“hard of neck,” obstinant, refusing to bow their necks to submit to Jehovah’s yoke, see Exo 32:9<\/span>; Exo 33:3-5<\/span>; Exo 34:9<\/span>.<\/p>\n God’s reason for bringing Israel into the Land was two-fold: (1) The wickedness of the inhabitants. The moral corruption of the Canaanites was legendary in the ancient world. They were grossly immoral, and practiced the shedding of innocent blood in their human sacrifices. God could not ignore this depravity. (2) His covenant with Abraham, Isaac, and Jacob.<\/p>\n <\/strong><\/p>\n 1. Thou art to pass over Jordan this day. The whole of this passage contains an eulogy on the gratuitous liberality of God, whereby He had bound the people to Himself unto the obedience of the Law. But this (as we have already seen) ought to have been a most pressing stimulus to incite the people, and altogether to ravish them to the worship and love of God, to whom they were under so great obligation. The design of Moses, then, was to shew that the Israelites, for no merit of their own, but by the signal bounty of God, would be heirs of the land of Canaan; and that this entirely flowed from the covenant and their gratuitous adoption; in order that, on their part, they should persevere in the faithful observation of the covenant, and so should be the more disposed to honor Him. For it would be too disgraceful that they, whom God had prevented by His grace, should not meet Him, as it were, by voluntarily submitting to His dominion. Moreover, lest they should arrogate anything to themselves, he commends the greatness of God’s power, in that they could not be victorious over so many nations, unless by the miraculous aid of heaven. With this view, he states that these nations excelled not only in greatness and multitude, but also in military valor. He adds that their cities were great and impregnable; and, finally, that in them were the children of the giants, formidable from their enormous stature. For Anak (as is related in Jos 15:0<\/span> (246)) was a celebrated giant, whose descendants were called Anakim. And, to take away all doubt about this, he cites themselves as witnesses, that they were so terrified by their appearance as to wish to turn back again. We now understand the object of all these details, viz., that God’s glory may shine forth in the victories and success of the people. The words “whom thou knowest, and of whom thou hast heard,” have reference to the spies; (247) for these giants had not yet become openly known to the people; but he transfers the case of a few to them all, because, by the account the spies had given, terror had invaded the whole camp, as though they had actually come into conflict with them. Since, then, they had been persuaded of their inferiority to their enemies, and utterly disheartened by the report they received, Moses convicts them on their own evidence, lest, perchance, they might hereafter assume to themselves the praise which was due to God alone. But we are taught in these words, that such is the ingratitude of mankind, that they obscure, as much as they can, God’s bounties, and never yield, except when driven to conviction. <\/p>\n (246) Or, more fully in Num 13:33<\/span>. <\/p>\n (247) “Qui avoyent este envoyez pour descouvrir la terre;” who had been sent to descry the land. — Fr. <\/p>\n THE RECAPITULATION OF THE LAW<\/strong><\/p>\n Deu 5:1<\/span> to Deu 26:19<\/span> record for us a recapitulation of the Law. The study of this section sets out clearly certain fundamental truths.<\/p>\n The Decalog is repeated with significant variations. <\/strong>Chapter 5, fundamental to all the laws of God is the Decalog. In Exodus, Moses delivered the same as he brought it from the tip of the fingers Divine. In Deuteronomy, the Law is given again. From the first to the tenth commandment, the very language of Exodus is employed, save in the instance of the fourth. Here, the reason assigned to the Jew for keeping the Sabbath, is strangely and significantly changed, namely, from because the Lord in six days made heaven and earth and rested on the seventh day,<\/em> to Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm; therefore, the Lord thy God commanded thee to keep the Sabbath day (Deu 5:15<\/em><\/span><\/em>).<\/em><\/p>\n This change is so strange and so unexpected that it arrests immediate attention and demands adequate explanation. Why did God shift the reason for keeping the Sabbath from the finished creation to a completed redemption? The answer is not difficult. In the Divine plan, redemption is a far greater event than creation; the soul of man exceeds the weight of the world; for that matter, of all worlds. The Law was given by Moses, but Grace and Truth came by Jesus Christ.<\/em> The Law was given for Jews; the Gentiles were never in bondage to it, and above all, believing Gentiles are not bound by it. To them, the Law is not a great external or outside force created for practices of restraint. Its spirit is transcribed to their souls rather; they walk at liberty while seeking Divine precepts. This is not to inveigh against the Law. The Law is just, and true and good,<\/em> but by Law no man has ever been redeemed. It is to exalt Grace, which God hath revealed through Jesus Christ, in whom men have redemption from sin. If I only love my father and mother because the Law commands it, I do not love them at all; if I refrain from making images and bowing down before them because this is the demand of the Law, my heart may yet be as full of idolatry as a heathen temple. Redemption is not by the Law; it is by Grace in Jesus Christ!<\/p>\n The early Church was shortly called upon to settle this question of salvation by Law or Grace, and in the Jerusalem Conference Peter rose up and said unto them,<\/p>\n Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the Word of the Gospel, and believe.<\/em><\/p>\n And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as He did unto us;<\/p>\n And put no difference between us and them, purifying their hearts by faith.<\/p>\n Now therefore why tempt ye God, to put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear? (Act 15:7-10<\/em><\/span>).<\/em><\/p>\n Later he said, We believe that through the Grace of the Lord Jesus Christ (not by Law) we shall be saved, even as they (Act 15:7-11<\/em><\/span><\/em>).<\/em> Mark you, in that very sentence, Peter, the Apostle, proves his realization of the fact that the Law had failed as a savior and the very Jew himself had hope alone in grace. How strange, then, for men of the Twentieth Century to turn back to Law and proclaim the Law as though it were a redeemer, and protest that men who ignore the Jewish Saturday as the Sabbath will plunge themselves into the pit thereby, when the Law never saved! The keeping of the Sabbath was the one Law that contained in itself no ethical demand. The Law to worship, the Law to honor father and mother, the Law against killing, stealing and covetousnessthese are all questions of right and wrong; but to tithe time by the keeping of the Sabbath was a command solely in the interest of mans physical life. When, therefore, by the pen of inspiration the reason for it was shifted from a finished creation to a finished redemption, the act was lifted at once to a high spiritual level and became a symbol of the day when Christ, risen from the grave, should have completed redemptions plan. That great fortune to mankind fell out on the first day of the week, creating not so much a Christian Sabbath as making forever a memorial day for redemption itself, for the eighth day, or the first day of the week, clearly indicated the new order of things, or the new creation through Christ.<\/p>\n We have no sympathy whatever with secularizing each one of the seven days; but we would have the first day of the week kept in the spirit of rejoicing as redemptions memorial. On that day our Lord rose from the dead; on that day He met his disciples again and again; on that day the brethren at Troas assembled with the Apostles and broke bread; on that day the Christians laid aside their offerings; on that day they met for prayer and breaking of breadthe fellowship of the saints; on that day John was caught up in the spirit and witnessed the marvels recorded in his apocalyptic vision. Oh, what a day! No legal bondage, for what have we to do with holy days, sabbaths and new moons; but salvations memorial, a day of special service to the Son of God, our Saviour, a day for the souls rejoicing in Jesus. Christ is the end of the Law for righteousness to every one that believeth<\/em>.<\/p>\n But as we pass on in the study of this section of Scripture, we find Moses defends the Decalog in character and consequence.<\/strong> He reminds them of the glory out of which the voice spake (Deu 5:24<\/em><\/span><\/em>). <\/em>He reminds them of the obligation in the words themselves (Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I.<\/strong> <\/em><\/strong>He represents to them the formidable strength of the enemies which they were now to encounter (Deu 9:1-2<\/span>). This representation is much the same with that which the evil spies had made (Num 13:28-29<\/span>; Num 13:31-33<\/span>), but made with a very different intention: that was designed to drive them from God, and to discourage their hope in Him; this, to drive them to God, and engage their hope in Him, since no power less than that which is almighty could secure and succeed them.<\/p>\n
II. <\/strong>He assures them of victory, by the presence of God with them, notwithstanding the strength of the enemy (Deu 9:3<\/span>). Observe, He shall destroy them, and then, thou shalt drive them out. Thou canst not drive them out unless He destroy them, and bring them down; but He will not destroy them, and bring them down, unless thou set thyself in good earnest to drive them out. We must do our endeavour in dependence upon Gods grace; and we shall have that grace, if we do our endeavour.<\/p>\n
III. <\/strong>He cautions them not to entertain the least thought of their own righteousness, as if that had procured them this favour at Gods hand (Deu 9:4-6<\/span>). In Christ we have both righteousness and strength; in Him, therefore, we must glory, and not in ourselves, or any sufficiency of our own.<\/p>\n
IV. <\/strong>He intimates to them the true reasons why God would take this good land out of the hands of the Canaanites and settle it upon Israel.<\/p>\n
<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n