{"id":5717,"date":"2022-09-24T01:16:46","date_gmt":"2022-09-24T06:16:46","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-deuteronomy-2929\/"},"modified":"2022-09-24T01:16:46","modified_gmt":"2022-09-24T06:16:46","slug":"exegetical-and-hermeneutical-commentary-of-deuteronomy-2929","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-deuteronomy-2929\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Deuteronomy 29:29"},"content":{"rendered":"

The secret [things belong] unto the LORD our God: but those [things which are] revealed [belong] unto us and to our children forever, that [we] may do all the words of this law. <\/i><\/b><\/h3>\n

29<\/strong>. The<\/em> still hidden things<\/em> are the future (cp. Isa 48:6<\/span>), the things that are revealed<\/em> are those just reviewed, God’s deeds and words in the past and present. That among these present things is the Exile, as the result of Israel’s disobedience, is not certain, but it seems implied. Only its issue is still hidden, in contrast to the conditional prediction of a happy issue from it delivered in the following vv<\/em>. Deu 30:1-10<\/span>. All that Israel can do is to keep the law already revealed. It is difficult to see the connection between this v<\/em>. and its context on either side; ‘perhaps a later addition the use of the first person pl. suggests a form of liturgical response after hearing the reading of the law.’ This ‘liturgical close suggests that the discourse is concluded’ ( Oxf. Hex.<\/em>).<\/p>\n

this law<\/em> ] Heb. this Trah<\/em>, see Deu 28:58<\/span>.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

The secret things belong unto the Lord our God – <\/B>This verse seems to be added as a solemn admonition on the part of Moses, in order to close the series of blessings and curses which he has delivered. The sense seems to be this: The future, when and how these good and evil things will take effect, it lies with the Lord our God to determine; it pertains not to mans sphere and duty. Gods revealed will is that which we must carry out. The 17th of our Articles of Religion concludes with much the same sentiment.<\/P><\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Deu 29:29<\/span><\/p>\n

The secret things belong unto the Lord.<\/em><\/p>\n<\/p>\n

Things secret and things revealed<\/strong><\/p>\n

Man <\/em>has always had a quarrel with God over secret things. In the Garden of Eden there was one prohibition–Thou shalt not eat of the tree of the knowledge of good and evil–and in the Garden of Eden began the quarrel with God. Now there are certain secrets to be left unto God, and they may be classified under five headings.<\/p>\n

1. <\/strong>Secrets in the nature of God Himself. One of the first things that a man has to learn is that his mind has not the capacity of that of God. Just as well might you expect a tiny cup to embrace the boundless ocean as to get God within the compass of mans mind. And this is the very proof of Gods superiority to man. If we understood God we should be equal to God. If we could explore the mysteries of this world we could have made it. If we found no difficulties in the Bible we could have written it.<\/p>\n

2. <\/strong>Those mysteries which lie in the will of God. A parent always shows his or her wisdom by their reserve. There are many things which a child ought not to know, and these are withheld by a wise parent. Eventually the child has growth, and then the knowledge comes in. Now, God is the universal Father, and there are some things that God sees which would be unwise for Him to communicate.<\/p>\n

3. <\/strong>Secrets that have to do with the nature of truth. Truth is a sphere. In other words, you cannot see it all at once. It is a great globe which has two aspects. Looked at from one side, only half is seen, the other part is hidden. Now, man can only see one hemisphere at a time. If he could only learn that truth is greater than his vision takes in at a glance, he would at once surmount many difficulties. Now, many apparent contradictions are found in the Bible, but there is no attempt on the part of the writers to reconcile them. The reason is, that no matter how many explanations we received, we could never take in the grandeur of Gods purpose.<\/p>\n

4. <\/strong>Secrets that have to do with the nature of man.<\/p>\n

5. <\/strong>Secrets that have to do with the nature of language. Words represent things. If we do not understand a word, we can have no conception of the thing which it represents. When we hear the words tree, cloud, and sun, immediately these objects are presented to our imagination. But if I use a word which you have never heard of, it would have no signification to you whatever, Now when God describes a thing which we have never seen, He is obliged to use words that are familiar to us, no matter how insufficient they may be. When Robert Moffat was in Africa he came across a tribe that had never seen an ox waggon. With great curiosity they examined the wheels, axles, and other parts. But most of all they were taken with his kettle. Their curiosity was, however, turned to wonder when Dr. Moffat told them that in England they placed on the ground iron rods, and on these tied in a row several ox wagons, put a big steam kettle at their head, and away they went! You see, he had to take something which the natives had seen in order to describe what they had not seen; they then readily caught some idea of the original. Did it ever occur to you that when God tries to make known to us the mysteries of heaven and the heavenly life, that He is obliged to use words which are familiar to us, but do not even touch the reality? Heaven is described as having pearly gates, streets of gold, and jasper walls. God is obliged to thus describe it because no thoughts of man could possibly reach to the reality.<\/p>\n

Now, what are the things revealed?<\/p>\n

1. <\/strong>Facts. We know that there is such a thing as sin, and we know that we can have salvation if we only seek it; but the mysteries of these are not understood. Christs death and resurrection are well attested–they are facts, but the mystery surrounding them cannot be explained. You cannot understand these mysteries, but you can accept the facts. Admit these facts, and then adapt your own conduct to the fact.<\/p>\n

2. <\/strong>Laws. The law is the express will of the sovereign. There may be ten thousand things which you do not understand, but there is not a single law in the Bible which a little child cannot understand, and a willing child obey. The laws of God, which once belonged to Him now belong unto us and to our children forever. What is the lesson? First, we must learn humility. We should all find out and limit the extent of our knowledge. The province of reason is not to explore the mysteries of God, but to answer–<\/p>\n

1. <\/strong>Is this the law of God?<\/p>\n

2. <\/strong>What does this law mean?<\/p>\n

3. <\/strong>What does it require of me?<\/p>\n

When these have been answered, all that reason demands is satisfied. When we go beyond the reach of reason, Faith must take its place. In addition, we are taught Obedience. This should be unquestioning and unhesitating. Finally, we have the lesson of Blessedness. The blessedness of the man who keeps the law of God is only just inferior to the blessedness of the angels themselves. (J. Pierson, D. D.<\/em>)<\/p>\n<\/p>\n

Mystery and revelation<\/strong><\/p>\n

The fact that there are some mysteries which are insoluble is attested–<\/p>\n

1. <\/strong>By the long and painful experience of mankind.<\/p>\n

2. <\/strong>By the teaching of the materialistic thinkers of the day.<\/p>\n

The text recognises alike the spirit of unenquiring reverence and of rational freedom.<\/p>\n


I. <\/strong>Some men say, we cannot accept revelation. We accept the excellent moral teachings of the Bible, because they commend themselves to our reason and to the reason of the race; but what we cannot accept are these mysteries which are revealed in the New Testament. In answer to this we reply, A mystery is not a revelation. It is the very opposite of a revelation. We freely admit that there are mysteries confronting us in the Old and New Testaments. Truths are intimated, suggested, pointed at, dimly outlined, like a mountain castle scarce seen through the mists of evening which fill the valley; but, inasmuch as they are not clear, to that extent they cannot be said to be revealed. These things are beyond us. They are Divine mysteries, which it is reverent for us to place with the secret things which belong unto the Lord God.<\/p>\n


II. <\/strong>There are those who say they cannot receive a revelation on the ground that it is supernatural, that they only know that which comes through the mind of man and is capable of justifying itself to the human reason. Now we affirm that the Bible revelations have come through the mind of man. They were convictions, certainties, in some mans mind, which he declared to his fellows. A truth of inspiration is no truer than a truth of induction or demonstration. Truth is simply truth, wherever it may come from, or however it may be demonstrated. Revelation is natural and at the same time supernatural. It comes from the mind of man; it comes according to the mind and demonstration of God.<\/p>\n


III. <\/strong>The one ever-speaking revelation of the mind of God is the history of man. If we miss the truth, says Jeremy Taylor, it is because we will not find it, for certain it is that all the truth which God hath made necessary He hath also made-legible and plain; and if we will open our eyes we shall see the sun, and if we will walk in the light we shall rejoice in the light. (W. Page Roberts, M. A.<\/em>)<\/p>\n<\/p>\n

Divine secrets<\/strong><\/p>\n


I. <\/strong>That there are in the universe certain domains accessible to none but God. This holds true in reference to–<\/p>\n

1. <\/strong>Material creation. Secrets of nature.<\/p>\n

2. <\/strong>The decrees of Providence. Clouds and darkness are round about Him. Social inequalities.<\/p>\n

3. <\/strong>The mysteries of redemption. Great is the mystery, etc.<\/p>\n


II. <\/strong>That impenetrable secrecy is compatible with paternal benevolence.<\/p>\n

1. <\/strong>All nature proves this.<\/p>\n

2. <\/strong>Family mercies prove tiffs.<\/p>\n

3. <\/strong>Never make Gods secrets a plea for neglecting His bounties.<\/p>\n


III. <\/strong>That Divine secrecy is no argument for human disobedience. Those things which are revealed belong unto us.<\/p>\n

1. <\/strong>An acknowledgment of a Divine revelation.<\/p>\n

2. <\/strong>The confession of our relationship to God.<\/p>\n

3. <\/strong>An implication of our power to obey the Divine requirements.<\/p>\n


IV. <\/strong>That inquisitiveness into secret things is a fruitful cause of scepticism. Let us leave God to deal with His own decrees, to manage the boundless realm of causes, and to work out His inconceivable purposes. (J. Parker, D. D.<\/em>)<\/p>\n<\/p>\n

Of mysteries<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>That it is a vain and foolish curiosity to inquire into things that we cannot comprehend, and with respect to which we have no light to direct us, either from reason or revelation.<\/p>\n


II. <\/strong>That there are, properly speaking, no mysteries in religion. The secret things belong unto the Lord our God, and only things revealed, things that are intelligible, belong to us.<\/p>\n


III. <\/strong>That the great end of revelation is practice, the practice of substantial virtue; that we may do all the works of this law. From whence it necessarily follows–<\/p>\n


IV. <\/strong>That no doctrines which in the least encourage immorality can be parts of a Divine revelation.<\/p>\n


V. <\/strong>That the importance of the several doctrines of revelation is to be judged of by this rule, namely, their tendency to promote and establish a becoming regard to purity and true goodness. (James Foster.<\/em>)<\/p>\n<\/p>\n

Mysteries no real objection to the truth of Christianity<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>The difficulty or impossibility of conceiving the sacred mysteries of our faith is no reasonable objection to the truth of them. Not a thing in the whole compass of nature, were we to pursue our inquiries to the utmost, but would puzzle the wisest. Can we wonder, then, at our inability to understand the world of spirits?<\/p>\n


II. <\/strong>In matters so vastly beyond the reach of our capacities, it is not only needless but dangerous presumption, to be too curious and inquisitive concerning them. That it is needless, appears from the difficulty to understand them; and that it is dangerous, the many heresies and errors which have sprung up in the Christian Church may abundantly convince us.<\/p>\n


III. <\/strong>There are other matters of much greater consequence to employ our meditations, which it is our duty to study and examine. Revelation discovers to us many secrets of nature, many great designs of Providence, many engaging motives to the practice of our duty, which would otherwise have been concealed from us.<\/p>\n


III. <\/strong>This and all other knowledge will be vain and insignificant unless it has an influence on our lives and manners. (J. Littleton.<\/em>)<\/p>\n<\/p>\n

Secret and revealed things<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>The secret things are the Lords.<\/p>\n

1. <\/strong>In nature. Science has its bounds.<\/p>\n

2. <\/strong>In Providence.<\/p>\n

3. <\/strong>In religion.<\/p>\n


II. <\/strong>Those things which are revealed belong to us and to our children forever.<\/p>\n

1. <\/strong>God has revealed them that We might be profited by them. Where are these revealed things? In the Bible.<\/p>\n

2. <\/strong>God has made revelations to man elsewhere. In the different departments of science and discovery.<\/p>\n

3. <\/strong>These revealed things belong to us and to our children.<\/p>\n

4. <\/strong>It is the Churchs duty to foster the education of the whole people. (D. L. Anderson.<\/em>)<\/p>\n<\/p>\n

Secret things and things revealed<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>Let us endeavour to illustrate the first truth here stated–secret things belong unto the Lord our God.<\/p>\n

1. <\/strong>In reference to the nature, character, and perfections of the Deity, there are many secret things which belong exclusively to the Lord our God. It is true that God has told us something of His own nature; but it is equally true that there is much more that He has not told us. Something He has revealed;. but much still remains concealed.<\/p>\n

2. <\/strong>Not only in the doctrines of revelation, but in science, in natural operations, and in the ordinary occurrences of life, we find many things which exceed the comprehension of reason, and which we must class among the secret things belonging to the Lord our God.<\/p>\n

3. <\/strong>In the dispensations of Divine Providence there are many things secret and mysterious. To this subject we may apply those declarations: Thy judgments are a great deep; The Lord reigneth; Clouds and darkness are round about Him; righteousness and judgment are the habitation of His throne.<\/p>\n

4. <\/strong>All those events which lie in futurity are to us secret things. We have the means of acquiring some knowledge of things past and off things present; but we have no faculty by which we can penetrate into the future. We know not what a day will bring forth; we know not what shall be on the morrow.<\/p>\n

5. <\/strong>We may very properly inquire, Why is our knowledge confined within such narrow limits? Why are so many things kept secret from us, and reserved for the exclusive cognisance of the Lord our God?<\/p>\n

(1)<\/strong> To this inquiry it may be replied, Such a mode of treatment is proper and necessary in reference to creatures like us, who are at present in the mere infancy of our being.<\/p>\n

(2)<\/strong> These secret things are also designed to exercise our faith.<\/p>\n

(3)<\/strong> By keeping many things secret, the Almighty designs to humble us, under a consciousness of our ignorance and weakness.<\/p>\n

(4)<\/strong> Finally, it is our heavenly Fathers purpose in keeping these secret things to Himself, to teach us that we should be diligent and faithful in the discharge of the various duties incumbent on us, and, at the same time, should be in a state of habitual preparation for death and eternity.<\/p>\n


II. <\/strong>Let us turn our attention, therefore, to the second truth stated in our text, namely, the things that are revealed belong unto us and to our children forever, that we may do all the words of this law.<\/p>\n

1. <\/strong>Among the things revealed we are to include the whole of the sacred Scriptures. This Divinely-inspired volume comprehends all that God has been pleased to reveal to man. And, oh! what a cause of gratitude is it that we possess this heavenly treasure! Possessing the Word of God, we are laid under the most solemn obligations to read it, so that we may, by Divine assistance, understand its meaning, apply its principles, and obey its precepts.<\/p>\n

2. <\/strong>Those things which are revealed, says the man of God in our text, belong unto us and to our children forever. It was Jehovahs design that the deposit of Divine truth with which the Jews were favoured should be carefully guarded and transmitted from parents to children, from one generation to another, as long as that dispensation continued. And professed Christians are under equal obligations to perpetuate the knowledge and influence of Divine truth from age to age, by instructing their children in these revealed things. (W. P. Burgess.<\/em>)<\/p>\n<\/p>\n

Mans relation to the unrevealed<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>There are secret things. The world is full of mysteries. Man is not the measure of the universe; and certainly the mere understanding is not the measure of the man. There are things to which faith is the anchor and hope the hand; there are scenes which eye cannot see nor heart imagine; there are truths which science cannot discover nor reason utterly explore.<\/p>\n


II. <\/strong>These secrets belong to God.<\/p>\n

1. <\/strong>Consider that great secret of the coincidence of the human and the Divine will. Who shall say that there is no profound mystery there? How have the eyes of mens spirits ached as they peered into this thick darkness! You know the old legend of the ancients: that one of the mortals stole fire from heaven, and the terrible punishment of the eagle gnawing his vitals was inflicted by the angry Jove. What is it but a symbol of that heedlessness which has made man seek to prove himself one of the counsellors of heaven, and in dreadful retribution has his error recoiled upon himself.<\/p>\n

2. <\/strong>Another mystery which is often brought up as an argument against the Divine revelation is the presence of evil and sin in the world. The wise and devout will abstain from pronouncing any judgment on the question. And let not the man of science, or the philosopher, despise the preacher who would speak of things not seen, not felt, but trusted in. Are there no mysteries in science? Can the most skilful observer explain the great series of events that we term life? And what of our philosopher? Can he answer all the profound questionings of the moral nature of man?<\/p>\n

Lessons:<\/p>\n

1. <\/strong>The fact that there are these great mysteries, that there is something more than we can know, that there is a Being, a Personality, to whom these truths are clear, to Whom all things are known; these facts ought to make us careful to live in the light of these unseen realities, and, whilst engaged in earthly service, not to forget our heavenly destiny. Have you never known a man in whose life there seemed the unseen Divinity? He had filled himself with God. His life was passed in the continual thought of God. That man awes his fellows. His life is a power everywhere.<\/p>\n

2. <\/strong>Another result of this faith in the unseen will be not only to give fulness to this life, and satisfaction to the higher wants of nature, but, believing that secret things belong to God, we shall never allow merely intellectual difficulties to overwhelm our spiritual powers. Doubt is difficult, I know; but there is no sword like life to cut the knot. Live down your doubts.<\/p>\n

3. <\/strong>There is another frame of mind that the perfect knowledge and obedience of the truth will produce, and that is complete submission to the will of God. (L. D. Bevan, LL. B.<\/em>)<\/p>\n<\/p>\n

The secret things of God<\/strong><\/p>\n


I. <\/strong>Let us begin with God Himself. The doctrine of the Divine existence, if put to popular vote the world over, would be pronounced impregnable. Plato was right in calling atheism a disease. And yet when we come to ask for an a<\/em> priori <\/em>demonstration, when we would make it certain to ourselves that there is a personal God, in the same sense and to the same degree that we are certain of some mathematical propositions, our logic is not triumphant. We have only to require some sensible assurance, or some incontestable demonstration of the Divine existence, and our faith inevitably dies. God will take His leave of us. We shall soon see no footprint and hear no rustling of Him. That God might have made atheism absolutely impossible by an instant impression of Himself upon our minds, rendering Himself every whit as palpable to the spiritual vision as material objects are to the bodily vision, cannot be questioned. The human soul might have been so fashioned as to see God, just as our eyeballs see the sun in the firmament. Our intuitions, about which philosophy is still in doubt whether they give us not the absolute only, but also and equally the personality of the absolute, might surely have been so vivid and so peremptory as to leave no room for doubt. But such is not the established economy of things. Not as the eagle gazes at the sun gaze we on God. We are required rather to turn our backs upon this intolerable light, see it by reflection, and judge of all other objects, in their Divine relations, by the shadows which they cast. The three sources of proof on which mainly we rely to establish, for popular effect, the Divine existence and perfections are, accordingly, the material world around us, the moral world within us, and the general consent of men. Insufficient, doubtless, if counsel be taken of mental arrogance, and absolute scientific assurance be asked for; but altogether sufficient if knowledge be pursued with reverent docility as the condition and gateway to holiness.<\/p>\n


II. <\/strong>Let us now turn, in the second place, to take note of man. We pass hero at one bound from the infinite to the finite. Philosophy asks for some bridge between them; but thus far always in vain. That there should be Divine Sovereignty is plain enough; and equally plain is it that there should be human freedom. But the two united are an enigma. The things revealed are the facts themselves unreconciled; on the one side, a Divine efficiency, which seems to clasp the universe as with iron arms; on the other side, a human freedom, which seems to threaten riot and anarchy. These two elements we must accept, and hold them together as we can, denying neither, and abating the force of neither. And as to the harmony between them, let us despair of finding it in this world. Let us rather leave it, and leave it cheerfully, till we stand on higher summits, in a clearer light. For the present, let us take care only that God be honoured, and our own destiny happily accomplished. If God only is great, man surely is responsible.<\/p>\n


III. <\/strong>It remains for us to consider now, in the third place, the new relation of grace which has been established between God and man. From sin we pass on to redemption as the great radiant centre, not less of all knowledge than of all hope. If the Scriptures reveal no speculative solution of the mystery of evil, they do yet propound a practical solution of it in the proffered deliverance of men from its power and curse. And yet this deliverance opens up yet other mysteries, and at every point we come across these secret things of God, which belong unto Him and not to us or our children. Human philosophy, in its pride and self-reliance, comes along discoursing of culture. It understands a change of purpose accomplished by moral suasion. It comprehends what is meant by a moral improvement and progress. It believes in growing better. But it has no conception of that radical transformation of character by the Spirit of God, which is described as the new birth, the passing from death unto life, Christ in us the hope of glory. Speech of such things sounds fanatical. The now birth is a stupendous mystery of life, which can be known only by being experienced. Consider the revelations of Scripture in regard to the future life. Definite and comforting beyond all the guesses of unaided reason; and yet, as compared with what we sometimes pine to know, how meagre. So also of the life that now is in its duties and its discipline. The great human duties are Prayer and Work: Prayer for every needed blessing, and Work to realise it; Prayer, as though God must do the whole, and Work, as though we must do it all ourselves. These are the two poles of the great galvanic battery. But who that waits to know the philosophy of answered prayer will ever pray? And who that waits to be sure there shall be no mistake will ever work? The hand that beckons us to glory waves at us out of impenetrable clouds. Partial revelation, then, is the method, and obedience the end. In the practicable improvement of our subject, it may be remarked–<\/p>\n

1. <\/strong>First of all, we are taught a lesson of humility, and that, too, at the very point where we most need it. There is no pride on earth like the pride of intellect and science. A modest confession of ignorance is the ripest and last attainment of philosophy. But childlike docility is of the very essence of religion, required of us all at the very threshold of our Christian experience. And in order to this, no better discipline could be imagined than the discipline to which we are actually subjected under the existing economy of revelation. The secret things do so vastly outnumber the things which are revealed! The greater portion of all our inquiries and all our reasonings must always have for their issue, Even so, Father; for so it seemed good in Thy sight.<\/p>\n

2. <\/strong>We may learn to distinguish the more vital articles of our faith. Controversy is apt to rage the hottest about the subordinate points. But the stress of revelation is on the grand essentials. The very design of the Book necessitates this feature. What the Bible is fullest of is therefore, of course, most vital.<\/p>\n

3. <\/strong>And finally, our shortest way to the end of doubt and controversy is by the path of an humble obedience. (R. D. Hitchcock.<\/em>)<\/p>\n<\/p>\n

Of the desire of knowledge<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>There is naturally in man a very strong desire after knowledge.<\/p>\n


II. <\/strong>This our desire of knowledge ought to be regulated and limited by the condition of our nature and by the Word of God.<\/p>\n

1. <\/strong>We ought not to be ambitious of that knowledge which the condition and circumstances of our nature make it impossible for us to obtain.<\/p>\n

2. <\/strong>As we ought not to be ambitious of what it is impossible for us to attain, so neither ought we to be solicitous after that which it is unlawful for us to desire. And here that which the Scripture determines in respect of our desire after knowledge is this–<\/p>\n

(1)<\/strong> That we ought not to endeavour to penetrate into things too deep for us, such as are the hidden and secret counsels or unrevealed decrees of God.<\/p>\n

(2)<\/strong> The Scripture further forbids the desire of that knowledge, the means of obtaining which are unlawful.<\/p>\n

(3)<\/strong> The Scripture forbids us so to search after the knowledge of anything else whatever as in the too earnest pursuit of that to neglect the study of the law of God. Those Divine truths which influence our practice, which furnish our mind with worthy notions of God and charitable dispositions towards our neighbours, and make men wise unto salvation, are the things which God has proposed to fix our thoughts and our studies upon.<\/p>\n


III. <\/strong>To show how great a sin it is not to regulate our desires of knowledge by the fore-mentioned rules. And–<\/p>\n

1. <\/strong>To determine dogmatically in things not clearly revealed, and to take delight in imposing upon each other such determinations, is in effect directly striving against that order and constitution of things which God has appointed, and endeavouring to make ourselves what God has not made us.<\/p>\n

2. <\/strong>The not regulating this desire by the forementioned rules was the occasion of our first parents fall. This appears from the description of the tree of the knowledge of good and evil (Gen 3:6<\/span>). It is also evident from the description of the manner of the temptation (verse 5). A desire of knowledge not regulated by the rules before set down is very apt to put men upon unlawful practices to attain what they so desire. For that which is not to be attained but by unwarrantable practices, the desire of it cannot but be also sinful. From what has been said it follows–<\/p>\n

(1)<\/strong> That the vain desire of knowing beforehand things to come is such a desire of the knowledge of secret things as is not permitted us by the present circumstances and condition of our nature, or by the Word of God.<\/p>\n

(2)<\/strong> That a desire of prying into the unrevealed decrees, counsels, and purposes of God, and desiring to impose upon others our opinions concerning them, is also such a desire of the knowledge of secret things as is not permitted us by the law of our nature, or by the Word of God.<\/p>\n

(3)<\/strong> An over-earnest desire of knowing things subtle and unnecessary to be known, so as in the pursuit of the knowledge of these things to neglect the study of that which more nearly concerns us, is also a sort of that search after knowledge which is forbidden in the Scripture. (S. Clarke, D. D.<\/em>)<\/p>\n<\/p>\n

Things secret and things revealed<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>What, then, are those secret things which belong unto the Lord God? A moments thought will bring many such deep matters to our minds. Look at God Himself, and we are lost at once! Who can understand His nature? Who can comprehend His ways? And look at what we call His dwelling place! Oh, who can say what heaven is–what kind of world–what sorts of beings are those angels who inhabit it? And think of that world of wretchedness beneath! But let us turn to our own selves, and we shall find mysteries enough even here. How long are you and I to live? What is to be the hour, the day, the month, the year of our departure from this world? Are we to die suddenly or slowly? by accident or by disease? And it is just the same with respect to those events that may occur in the mean season. Such, then, are some amongst the secret things which belong unto the Lord our God. And what, then, should be our conduct with respect to them? Are we to try to lift the curtain up? Alas! fain would our proud hearts teach us so! We are naturally more inclined to know our fortune, as we call it, than to know our duty, and would rather satisfy a forbidden curiosity than search those treasures which God hath laid before our eyes. But it becomes us to be willingly ignorant of what our God hath been unwilling to communicate.<\/p>\n


III. <\/strong>So many are the things which God hath revealed that all i shall attempt to do is just to touch upon a few of them. I observed that our great God Himself is the greatest of all mysteries to minds like ours. He hath uncovered so much of His perfections to us, He hath so far laid bare to us His holy arm, and made known the thoughts He thinketh with regard to us, that His people may say, in some measure, we know Him and we have seen Him. Only look at Christ, and say whether the love and mercy of our God are not among the things revealed to us! I have said that we know little or nothing about heaven. But observe, our gracious God has revealed to us as much about heaven as belongs to us and to our children. We observed that the duration of our lives is kept a secret from us. Yes, but our blessed Lord has told us that which does concern us, namely, how to be prepared for death whenever and howsoever it approaches us. We know not what is to happen to us in this life. No; that is a secret thing belonging to the Lord. But this is a revealed thing, that all things work together for good to those that love God.<\/p>\n


III. <\/strong>And now, for the use we are to make of these things which are revealed to us. What says our text of the reasons why they are revealed? The things that are revealed belong unto us and to our children, that we may do all the words of this law. It is not, then, to fill our heads with notions that God hath revealed to us the things we read of in our Bibles. If He hath told us of the path of life, it is that we might rise up and walk in it. Let us not err, then; let us not mistake knowledge for religion; let us not suppose ourselves enlightened men merely because we can talk well about the Gospel. Better not to know the way of righteousness at all than to know it and be idle. (A. Roberts, M. A.<\/em>)<\/p>\n<\/p>\n

The presumption of prying into religious mysteries<\/strong><\/p>\n


I. <\/strong>That we should never pry into matters which infinite wisdom hath concealed. For we shall seldom, if at all, be wiser for such inquiries; we shall never be happier or better; and we shall usually be more wretched, and less innocent. In what reason or experience discovers to us, further speculations may produce new discoveries. But of articles depending on mere revelation, as we could have discerned nothing without it, we shall be able to discern very little of anything beyond it. In the shortest, and seemingly most obvious, consequences drawn concerning subjects that lie naturally out of our reach, we must be exceedingly liable to mistakes; and venturing far into the dark is the sure way to stumble. Another state may probably withdraw the veil, and acquaint us clearly with what now perplexes our reasonings and wearies our conjectures. Let us wait, then, contentedly for the time, which of necessity we must wait for.<\/p>\n


II. <\/strong>The next rule which Moses gives is, that we should receive with attentive humility whatever infinite wisdom communicates to us. For those things which are revealed belong to us and to our children forever.<\/p>\n


III. <\/strong>The last rule implied in the text is, that we should allow every Divine truth its due influence on our behaviour. For we are to learn them, that we may do all the words of this law. Indeed, merely receiving the truth in the love of it is a moral act, and in some cases may be one of great virtue. When our Saviour saith of St. Thomas, Blessed are they that have not seen and yet have believed. Blessed in proportion to the integrity of their judgment, not the positiveness of their persuasion. But scarce will it be found that any article of faith is proposed for the probation of this only. Each hath its practical consequences, either flowing of necessity from it or built with propriety upon it. (Archbishop Secker.<\/em>)<\/p>\n<\/p>\n

Secret and revealed things<\/strong><\/p>\n


I. <\/strong>Secret things are the Lords.<\/p>\n


II. <\/strong>Revealed things belong to us and to our children. Now notice–<\/p>\n

1. <\/strong>That the Holy Scriptures contain these revealed things (2Ti 3:16<\/span>; 2Pe 1:19-21<\/span>).<\/p>\n

2. <\/strong>The things revealed we could not have known without the Scriptures.<\/p>\n

(1)<\/strong> We could not have known God.<\/p>\n

(2)<\/strong> We could not have known the nature and evil of sin.<\/p>\n

(3)<\/strong> We could not have known the way of salvation (Rom 10:14<\/span>).<\/p>\n

(4)<\/strong> We could not have known of the eternity before us; whether it be an everlasting sleep, or what?<\/p>\n

3. <\/strong>The things revealed meet all the demands of the mind of man.<\/p>\n

4. <\/strong>The things revealed are adapted to every state and variety of condition.<\/p>\n

5. <\/strong>The things revealed are to be regarded as a sacred deposit from God to man.<\/p>\n

We are responsible for–<\/p>\n

(1)<\/strong> Their reception.<\/p>\n

(2)<\/strong> Reading and understanding them.<\/p>\n

(3)<\/strong> Their diffusion. Application–<\/p>\n

1. <\/strong>Let the subject teach us to avoid presumptuous curiosity.<\/p>\n

2. <\/strong>Let the subject teach us the true test of all doctrines, ordinances, and duties.<\/p>\n

3. <\/strong>We shall have to give an account of revealed things at the last day. (J. Burns, D. D.<\/em>)<\/p>\n<\/p>\n

Secret things<\/strong><\/p>\n

These words remind us that in scanning Gods works and ways there is a limit beyond which we cannot go. Consequently, true wisdom is to be contented with that degree of knowledge which God gives of Himself and His works. In this world, and with infinite capacities, we must remain in the dark as to many mysteries, both in nature and in heavenly things, which we should exceedingly like to know more about. We cannot be surprised at this. Our minds are too small to grasp the mind and thoughts of the Infinite. Besides, God conceals some things which perhaps we could understand on purpose to test and try our faith. We must take Him on trust, and feel sure where He is silent it is best for us to be satisfied, and remain ignorant. But this is not easy to men of great minds and powers of thought. Man in his natural condition resists these limitations. He would fain be wiser than God would have him. This desire becomes disastrous in its results to many. Man becomes vain in his imaginations, and professing to be wise, becomes a fool. Man, not being permitted to know all, refuses to accept the little he is permitted to know if he seeks to learn in Gods own way. Yet, after all, how little do we know of all the things around us and about us and within us! We are limited on every side. We are mysteries to ourselves, being fearfully and wonderfully made. The union between body and mind, between reasoning powers and the matter or substance on which they act, such knowledge is too wonderful for me, I cannot attain unto it. The action of electricity; the movement of the needle towards the pole; the maintenance of the vital spark within us; the atmosphere in which God makes us live, move, and have our being; the gravitation of everything to the centre of the earth, and the way the same principle acts on all the heavenly bodies; those heavenly orbs themselves–all these are mysteries of which we know next to nothing beyond the fact of their existence and something about their action. Can we wonder that those spiritual things which are not visible to the human eye, and those eternal verities concerning the great and almighty Creator of all, should be shrouded in mysteries beyond our power to unravel? Can we be surprised to be continually met with the prohibition from on high, Thus far, and no farther? Secret things belong to God; the things that are revealed are for us, and even for our very babes, to understand. God has in a measure and in a way revealed Himself to us. Created things reveal His eternal power and Godhead. The eye of faith sees Him in Christ. Having this knowledge to begin with, the other revealed truths become plain, and bring contentment as to all God keeps close in His own bosom. We are content to wait. We know enough of God as in Christ to make us love Him with all our hearts, to make us sure He is acting wisely and lovingly in all that befalls us. We know for certain that we need lack no good thing here, and certainly shall not want anything hereafter that makes for eternal happiness. (C. Holland, M. A.<\/em>)<\/p>\n<\/p>\n

Secret things<\/strong><\/p>\n

1<\/strong>. <\/em><\/strong>Amongst the things which are secret may be placed a complete knowledge of nature, of the visible world, and of the effects of matter and motion.<\/p>\n

2. <\/strong>Amongst the things pertaining to religion which have occupied the minds of men to no purpose, we may reckon what has been called absolute predestination, or the everlasting decrees of God concerning the salvation and destruction of particular persons.<\/p>\n

3. <\/strong>Another secret is an accurate knowledge of God, of His nature and perfections. He is infinite and eternal, and we are limited both in time and place, and there is something in infinity, eternity, and absolute perfection which perplexes us and involves us in difficulties.<\/p>\n

4. <\/strong>Amongst the things which we must not expect thoroughly to understand is Gods providence, the manner in which He presides over rational beings, the reasons of His conduct, the ends which He proposes, and the methods by which He accomplishes them, and how far He is assisting, hindering, or permitting in all events.<\/p>\n

5. <\/strong>Under this head, which concerns the mysteries of providence, may be placed the reasons for which God bestows prosperity upon one and adversity upon another.<\/p>\n

6. <\/strong>The future condition of the righteous and of the wicked is one of those things of which we cannot have a distinct and particular knowledge.<\/p>\n

7. <\/strong>Amongst those things which are hidden from us we may place many difficult parts of the Scriptures.<\/p>\n

8. <\/strong>There are some parts of Scripture which seem to be designedly concealed from us, and they are those prophecies which are as yet unfulfilled, for which many reasons might be assigned. As the prophecies concerning Christ were never perfectly understood till He came and fulfilled them, so those predictions which relate to future ages and have not received their completion are dark to us, and will continue so till the day itself unfolds them; and all attempts to interpret them have been unsuccessful. Indeed, it concerns us very little to know what shall be done upon earth after we are gone from it, and we might as well be solicitous to learn what passed a thousand years before man was created.<\/p>\n

9. <\/strong>Lastly, the knowledge of things to come, of the good and evil which will befall us in this life, and of the time when our life will end, are secrets which God hath concealed from us. (J. Jortin, D. D.<\/em>)<\/p>\n<\/p>\n

The revealed will of God the only rule of duty<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>Consider what the secret will of God respects. Before the foundation of the world He formed in His own mind a complete scheme of His own conduct through all future ages. This scheme comprehended all things that ever have been and ever will be brought into existence. It was His secret will that not only holiness and happiness, but that sin and misery also should take place among His intelligent creatures. Though He loved only holiness and happiness, and perfectly hated sin and misery, yet He determined that both should take place.<\/p>\n


II. <\/strong>Consider what the revealed will of God respects. It respects what is right and wrong, what is good and evil, or what is duty and sin, without any regard to the taking place of these things.<\/p>\n


III. <\/strong>Shows that Gods revealed will, and not His secret will, is the rule of duty.<\/p>\n

1. <\/strong>That God has revealed His will in His Word for the very purpose of giving us a rule of duty. No secret purpose, intention, or design of the Deity can annul or diminish our obligation to obey this His revealed will.<\/p>\n

2. <\/strong>The will of God revealed in His Word is a complete rule of duty. The obligation of a child to do what his parent requires does not depend upon his knowing the secret will of his parent, or the reason why he commands him to do this or that lawful thing. The obligation of a subject to do what a civil ruler requires him to do does not depend upon his knowing the reasons of state, or why the civil ruler requires certain acts of obedience. So the obligation of creatures to obey the revealed will of their Creator does not depend upon their knowing His secret will or the reasons of His commands. It is the revealed will of God, therefore, and not His secret will, which is our infallible rule of duty.<\/p>\n

2. <\/strong>Gods secret or decretal will cannot be known, and for that reason cannot be a rule of duty to any of His creatures.<\/p>\n

4. <\/strong>Supposing God should reveal to us all His purposes respecting all His intelligent creatures in every part of the universe, this knowledge of His decretal will would be no rule of duty to us. His decretal will is only a rule of conduct for Himself: our knowing what it becomes Him to do cannot inform us what it is becoming us to do.<\/p>\n

5. <\/strong>That the secret will of God cannot, if it were known, be a rule of duty, because it is entirely destitute of both precept ,and penalty, and consequently of all Divine authority. Improvement–<\/p>\n

1. <\/strong>If Gods secret will respects one object, and His revealed will respects another object, then there is no inconsistency between His secret and revealed will.<\/p>\n

2. <\/strong>It appears from the representations which have been given of the secret and revealed will of God that our text has often been perverted and misapplied.<\/p>\n

3. <\/strong>If Gods secret will respects the taking place of future events, then all uninspired men who pretend to reveal Gods secret will, or to foretell future events, are guilty of both folly and falsehood. For secret things belong to God only, and He only can reveal them.<\/p>\n

4. <\/strong>If Gods secret will cannot be known, then it can have no influence upon the actions of men.<\/p>\n

5. <\/strong>But if God has a secret will respecting all future events, and will always act according to His secret will, then it is easy to see the real cause why mankind are generally so much opposed to the doctrine of Divine decrees. It is entirely owing to their fears that He will execute His decrees, or bring to pass whatever He has decreed.<\/p>\n

6. <\/strong>If God will certainly execute His wise and holy secret will, then all His friends have a constant source of joy under all circumstances of life. For He has assured them that in executing His secret will He will cause all things to work together for their good.<\/p>\n

7. <\/strong>If Gods secret will be His governing will, and respects the existence of everything that comes to pass, then it is very criminal in any to deny or to complain of His secret will. It is the same thing as to deny that God governs the world, or to complain that He does not govern it in the wisest and best manner. (N. Emmons, D. D.<\/em>)<\/p>\n<\/p>\n

The benevolence of the Divine secrecy<\/strong><\/p>\n

We have come to associate secrecy with selfishness, yet all nature proves that in Divine administration secrecy and benevolence may co-exist. As rapidly as we are pointed to the mystery we should direct our eyes to the fatherhood. Do men say that God keeps to Himself the mystery of the sun? Our answer should be that He turns upon us the full revelation of the light. Does God keep to Himself the secret of germination? On the other hand, He gives us the revelation of golden harvests; the spring kept the secret of her heart, but the autumn has filled our barns with plenty. Thus enough is kept hack to prove the power, and enough is given to establish the mercy. It is not only right, it is necessary that the father should know more than the child. Is a father less a father because of his superior knowledge? Is not his very superior knowledge one of his highest qualifications for discharging his duty as a father? Mystery is the seal of the infinite, yet benevolence is perpetually present in the providence which guides human life. You have seen a blind man led along the highway by a little child, to whose young bright eyes he commits himself in faith and hope. Man is that poor blind wanderer through the way of Gods mysteries, and that little guide represents the benevolence, the mercy the tenderness with which God leads us from day to day, and will lead until the time of the larger revelation. The commonest mercy of the daytime flames up into a fire column that lights men through the gloom and trouble of the night. We must not look at the mystery and forget the benevolence. The very wealth of God makes us covetous. Does poverty provoke envy? We look not so much at what God has given as what He might have given. We read the love through the mystery, rather than the mystery through the love. Men like to penetrate into the hidden. They flatter it, they exalt it, they say it is good for food, and pleasant to the eyes, and a tree to be desired to make one wise; and having wrought themselves up into this delusive appreciation of its value, they put forth the thievish hand, and the fancied blessing turns to a scorpions sting. We are not to anticipate our course of study; the volumes will be handed to us one by one. Let us understand what we now can, and in doing so let us increase in knowledge; understand that in all the wastes of folly there could be no greater fool than he who would not believe his fathers telegram because he cannot understand the mystery of the telegraph. (J. Parker, D. D.<\/em>)<\/p>\n<\/p>\n

The limitation of human powers<\/strong><\/p>\n

One of the most sad and saddening aspects of modern life is the lack of a humble acknowledgment of the limitations of human powers. There has been engendered a pride and even arrogance of thought which knows not how to veil its face in the presence of the infinite God, and of Truth which is as infinite as He. There is an audacity of speculation which will acknowledge no mystery, and which rejects all that transcends the limits of reason. And especially is this the case in those departments of truth which relate to the moral and spiritual government of God. Concerning the material world, there is no such presumptuous daring. Men feel that as yet of this they know but in part–and in small part. No man of science will step forth and profess a universal acquaintance with the universe. He would be regarded as a laughing stock. He might as soon pretend that he can hold the waters in the hollow of his hand, or that he can mete out heaven with a span, or comprehend the dust of the earth in a measure, or weigh the mountains in scales and the hills in a balance. Slowly and patiently do men of science work, winning now the knowledge of one fact, and then another, but feeling as Newton felt when he had achieved even his noblest discoveries, that they have but picked up a shell or a pebble on the great shore of truth, while the vast ocean lies yet undiscovered before them. The map of science is filled in here and there, but over the greatest portion of it are written the words unknown land. Year by year a little more is filled in, and yet a little more, but when shall the whole be defined, and when shall the map itself be large enough to include the whole material creation which stretches illimitably around us on every hand? There is no discovery that has yet been made which has not immediately suggested new mysteries, and the wisest men are those who feel that the disproportion seems ever growing between the limits of human mind and the boundlessness of the creation which it seeks to explore. (Enoch Mellor, D. D.<\/em>)<\/p>\n<\/p>\n

Mystery and its mission<\/strong><\/p>\n


I. <\/strong>The universe is crowded with mysteries.<\/p>\n

1. <\/strong>Physical nature is full of the mysterious.<\/p>\n

2. <\/strong>The Divine Providence is full of the mysterious.<\/p>\n

3. <\/strong>The sacred Scriptures are full of the mysterious.<\/p>\n


II. <\/strong>The objections of the modern spirit to the Christian mysteries weighed in the balance.<\/p>\n


III. <\/strong>The mission of mystery.<\/p>\n

1. <\/strong>It strongly suggests the superhuman origin of Christianity.<\/p>\n

2. <\/strong>It is the mission of mystery to fill us with the spirit of genuine humility.<\/p>\n

3. <\/strong>It is the mission of mystery to inspire human activity.<\/p>\n

4. <\/strong>It is the mission of mystery to keep our faith-faculty in constant exercise.<\/p>\n

5. <\/strong>It is the mission of mystery to keep alive our spirit of adoration.<\/p>\n

6. <\/strong>It is the mission of mystery to intensify the enjoyments of heaven. (J. Ossian Davies.<\/em>)<\/p>\n<\/p>\n

A wise agnosticism<\/strong><\/p>\n

We are all conscious of the immense inquisitiveness of the human mind and the limitations of human knowledge. The desires to be, to know and to become are the strongest desires of human nature. In the first ardour of life we are sensible of no law of limitation in our powers. Life is boundless, and our power of knowing seems boundless too. But sooner or later we are all apt to be overcome by the humiliating sense of the limitation of our faculties. We ask questions for which there are no replies. In the true sense of the word, we are all agnostics, and the term really expresses humility of mind rather than stubborn pride of reason. We have all of us to say upon a thousand matters: I do not know; I have no means of knowing! Agnosticism is merely another term for the limitations of human knowledge. But because we are ignorant of many things it does not follow that we are absolutely sure of none. We may be ignorant of the laws of light, but we know there is light; we cannot explain the origin of life, but we know there is such a thing as birth. Thus we may have a sufficient working knowledge of a subject without knowing much about it, just as a man may avail himself of the railway or the electric light without being in the least able to explain the mechanics of the one or the chemistry of the other. The fact is, that for the working business of life, if one may use the term, very little knowledge is needed. And it is so in religion. We may be bad theologians, and yet good Christians; agnostics in intellect, yet believers in spirit. Granting the fact of judgment, we are troubled by our incompetence to understand its method, and we say with the Israelite, Wherefore hath the Lord done this unto this land? What meaneth the heat of this great anger? And as we ponder the problem we can start a hundred questions for which we have no reply. Why, if this were a judgment, did it not come before? Why has it never been repeated? The one thing for us to learn is the thing that is revealed, and that is that sin is punished, and terribly punished. Learn that, and for you the judgment is justified. So again, with the secret of character and destiny. When we begin to examine character in the light of destiny, how perplexed are we! Who has not met a type of church-going goodness which has repelled and disgusted him, and a type of natural piety which has allured and satisfied him? And then we ask, Which are the sheep and which the goats? And here, throughout the world, are thousands of men and women whom you cannot classify on any rigid method. They pass out of the world with what seem to us indeterminate characters; they have never refused the truth, but rather have simply stood outside the sphere of the spiritual; and as our thoughts pierce into the dim profound of that unseen world, out of the darkness the words ring back upon us: And what of these? Every step deepens the mystery, increases the bewilderment. Why try to reduce to definiteness that which the Bible has left mercifully indefinite? Is not this part of Gods secret, and is there nothing revealed to us clearly that we cannot fail to understand it? Yes, this much at least is clear: Whether there be probation or not hereafter, there is probation now. Passing on to the Discipline of Sorrow in Life, the same truth applied. God did not ask us to say that All was for the best. For the best that little children shall be left motherless! All God asks that we shall say, Thy will be done, leaving the secret with Him, and taking to ourselves the lesson of obedience and trust. But still more forcibly does the lesson apply to the great mysteries of Christian truth. For whosoever approaches Jesus Christ is met by four great secrets of Christianity, four great mysteries of the faith: the Incarnation, the Resurrection, the Atonement, and the promise of Immortality and Redemption through the death of Christ. We are unable to grasp these mysteries. Is there any theologian who has actually explained either, or made them possible to the human intellect? The keener the intellect which applies itself to the task, the more certain is it of failure, because the more numerous will be the difficulties which it will discern. And that is precisely where men make so fatal a mistake; they try to force themselves into faith by a process of reason, to apprehend intellectually that which can only be spiritually discerned. I may be alive without knowing anything of physiology; my heart may beat though I cannot tell bow it beats, and have never heard of the circulation of the blood. I may be conscious without understanding the philosophy of consciousness; I may think without knowing how thought is generated; I may be a good citizen with but small knowledge of my countrys law; and a good soldier with small understanding of imperial politics. And so I may be a good Christian though I can prove neither to my own nor any other persons satisfaction the credibility of the Incarnation, the Resurrection, or the Atonement. It is not, stubbornness of intellect, but humility, that says in such a case, I do not know. The working knowledge that we need for the Christian life is relatively small. Christianity is not a thing of high philosophies and subtle inferences; it moves along the plane of common life; it proves itself by the silent revelation of its power to save within the heart. It asks of us nothing more than to do our duty in the sight of God. (W. J. Dawson.<\/em>)<\/p>\n<\/p>\n

Secret and revealed things<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>The secret things that belong to God. Probably there are many material existences of which we know nothing, and, indeed, can know nothing. There are perhaps many properties of mind of which we can form no notions in our present state. Probably there are many kinds of moral government displayed in the universe under the control of God of which we have no conception. Yet it is certain that from objects of this kind no temptation to pry into them too curiously can arise. All that we can affirm is, probably other objects besides those with which we are acquainted do exist; but we know too little of them to excite any curiosity. There is no unholy prying. With respect to them all is distant and all is dark. Another class of objects from which we are more in danger of indulging the curiosity reproved in the text are those which are partly hidden and partly revealed; partly found exposed in the revelations of this book, shining with different degrees of light; but in all their reasons and detail considerably obscure. Part is prominent on the sacred page; and part is hidden under a veil which Divine wisdom has not seen proper to remove. With respect to objects of this kind, we are in more danger of penetration into Gods secrets. We ask, Where is the harm in indulging in these speculations? Is it not a part of our duty, a part of the glory of our nature, to cultivate religious knowledge? I answer, This is true to a certain extent; but how many persons forget what it is important to remember, that one great part of our moral discipline on earth is to submit in matters of faith to God! Religion must have its secrets. It cannot be supposed that a religion which is so intimately connected with the character of the infinite God, whose perfections even angel minds cannot comprehend, on the abyss of which they must ever stand and cry, Oh, the depth, both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! should be without mysteries. They belong to God–<\/p>\n

1. <\/strong>Because He knows them. They are His secrets. Of these secrets He is completely the master. It matters not whether we discern the whole truth clearly or not; it is enough that we discover what concerns our salvation, and that the rest, however cloudy to us, burns with brightness in the bosom of God.<\/p>\n

2. <\/strong>They are His, because they are the reserves He has made in communicating knowledge to man. God has a right to determine in what manner, and where, and to what extent He will communicate knowledge. All we have to do is to say (thankful for what we have and are), Even so, Father; for so it hath seemed good in Thy sight.<\/p>\n

3. <\/strong>They belong to Him in another sense; they are His property. As they are His secrets, it is an act of great boldness for any man to pry into them.<\/p>\n


II. <\/strong>The things revealed.<\/p>\n

1. <\/strong>A revelation of God.<\/p>\n

2. <\/strong>A revelation of man.<\/p>\n

3. <\/strong>It is a revelation of Christ. Here the peculiar character of the Gospel scheme comes forth in all its glory. In fact, both the Old and New Testaments are a revelation of Christ in different modes.<\/p>\n

4. <\/strong>It is a revelation of a future state, and of the means to secure final happiness. Of what importance is the Gospel in this respect! It has brought life and immortality to light. It has dissipated the gloom; it has burst the involving cloud; and all is day. (R. Watson.<\/em>)<\/p>\n<\/p>\n

Things secret and revealed<\/strong><\/p>\n

There are two spheres of spiritual things–a secret or hidden sphere and a revealed sphere. Time was, however, when there was only the one sphere, and that the secret one. Away back in the primal ages, when as yet man had not been called into existence, there was no sphere, and could not be, of things revealed. It was not till man had opened his eyes upon this fair earth, and by his side beheld the kindly face of God, that the sphere of things revealed had its beginning. Then did God lift up the tiniest corner of the great curtain which covered the spiritual world, and so gave rise to a new sphere of spiritual things–the revealed. Thence did the sphere of revealed things begin to grow apace. The number of revealed things is growing every day larger, and the number of secret things every day smaller. Not that we can expect the secret things to disappear altogether.<\/p>\n


I. <\/strong>These are many things which God only partly keeps secret, and evidently with no ultimate intention of keeping secret at all. These are such things as the Inspiration of the Scriptures, the Trinity, the Atonement, Prayer, Providence, and the like. In these cases God may be said, generally speaking, to have revealed the fact, but to have kept the explanation secret. Why should we not understand God as saying to us: Here is the fact of Inspiration; find out the theory of it; Here is the fact of the Trinity and the Atonement; search out the explanations of them; Here is the fact that prayer is efficacious, and that providence is always beneficent; see if you cannot sweep away the difficulties of the one position, and unravel the mysteries of the other? The only condition that God seems to lay down is this: that we are to make these inquiries reverently, and that we are to take on trust whatever we cannot explain, remembering that it is the fact of things, and not the theory, which is, after all, the important matter.<\/p>\n


II. <\/strong>There are some things that God seems intentionally to keep secret. These are things which to pry into is apt to bring us some kind of natural punishment rather than reward.<\/p>\n

1. <\/strong>His time of bringing any event to pass.<\/p>\n

2. <\/strong>The way by which He means to lead His people. It is in mercy that He always keeps this secret. Put it to yourselves, if you could have come all the way you have come in the event of your knowing beforehand what it was to be like. Would you not have shrunk back from entering upon the journey of life? But when you cannot see beyond the first bend of the way–when all beyond this is Gods secret–you are emboldened to step out right manfully or right womanfully.<\/p>\n


III. <\/strong>There are many things which God has fully revealed. God has fully revealed all that is necessary both for our weal here and for our wealth hereafter. (D. Hobbs, M. A.<\/em>)<\/p>\n<\/p>\n

Limit to theological knowledge<\/strong><\/p>\n

Everything now unknown is not to be considered as belonging to the secret things of God, and unfathomable by man. Every day is revealing to us some things and facts of which we were ignorant. We have the largest, the freest, the most highly trained intellects everywhere exploring nature on the soundest philosophical principles, and with the aid of mechanical and scientific appliances unknown to the men of ancient times. The discoveries of the last half century have propelled civilisation with a speed which, if it had been predicted to our ancestors, would have been deemed fabulous. And yet we are only learning the letters of the alphabet of unknown knowledge. God has created, and will yet create, men whose genius, constitutional temperament, and gigantic intellect shall explore and explain the unknown parts and races of our own planet, investigate still further the laws of the universe, bring everything that has had life (not excluding man), and everything that has not had life, either under anatomical, telescopic, microscopic, or chemical investigation, and every revelation that the explorer can give to us, based upon facts, will illustrate the wisdom, power, and goodness of the Creator, and contribute to the well-being and advancement of mankind. But there are yet secret things, known only to God, which men have employed themselves for ages to discover, and have failed. One is, the essence and nature of God. We speak of God as the First Cause, the absolute Being, the infinite One, but the discussion even of these terms soon places before us contradictions necessarily involved in their use. The soul of man, its origin, varied power, and duration, is another secret thine, known only to God. The moral evil, the physical suffering, the mental degradation and moral debasement of the races of mankind for thousands of years, under the dominion and rule of a benevolent and merciful God–these are secrets the reason of whose existence we have no power to reveal. Our text tells us there are things which are revealed, and that they belong to us and to our children forever. The first great doctrine of revelation is the oneness of God. The incomprehensible God, the Creator and Ruler of all worlds, we adore and love. It is the surrender of the mind, the culture of the affections, and a life obedient to the will of heaven that are required of us, and though we often fail, even our failures may be expressive of progress, and of our earnest desire to lead a spiritual and holy life such as Christ lived. It is also revealed to us that God so loved the world that He gave His only begotten Son, etc. In the Gospels we have the history, the doctrines, the commandments of Jesus, and His relationship to mankind. There must be no selfishness in our reception of Christianity. If we embrace it cordially, if we believe the Christian faith to be the truest, purest, and most powerful; if it will give light to the understanding, love and piety to the heart, integrity to the life; if it will make man benevolent, generous, unselfish, self-sacrificing, and will lead him to God for the forgiveness of his sins, then it is a faith, a Divine religion, which we ought not only to embrace, but to propagate by every means we possess. We have also other revelations; one is of law, summed up by Jesus in the love of God and of our neighbour. The physical and moral penalties of violating the laws of our nature and the laws of God are also revealed to us. The fact of a Divine Providence over mankind and all creatures, and over all human affairs, was plainly revealed by Jesus Christ. And the fact of its existence is almost all we know of it. Other facts and doctrines are disclosed to us, and the great purpose is, to bring our hearts and lives under the authority of God, that we may be the children of our Father who is in heaven. This was the aim and end of Christs teaching, example, prayers, and of His life and death. Nothing less than conformity to the spirit, the love, the virtue and holiness, and the benevolent deeds of Jesus, can make us worthy to bear His honoured name. The inference drawn by the writer of the text from the subject under consideration was this: that we may do all the words of this law. We have habitually to recognise the fact that secret things belong unto the Lord our God. Whatever belongs to the infinite, which is not revealed, is far, far beyond us; and it is not profitable to spend our time habitually on that which is and ever must be beyond our grasp. Thank God, the path of life and the path of duty are both equally plain and intelligible. In doing all the words of this law, we must remember that satisfaction and happiness may be attained from the Christianity we in common profess. The Bible contains solace for the troubled heart and comfort for the wounded spirit. (R. Ainslie.<\/em>)<\/p>\n<\/p>\n

The presumption of prying into religious mysteries<\/strong><\/p>\n

It is one material consideration, amongst many, in favour of the Jewish and Christian Scriptures, that they preserve throughout so due a medium in the discoveries which they make of Divine truths, as to direct the faith and practice of men without indulging their curiosity.<\/p>\n


I. <\/strong>That we should never pry into matters which infinite wisdom hath concealed. For we shall seldom, if at all, he wiser for such inquiries: we shall never be happier or better; and we shall usually be more wretched, and less innocent.<\/p>\n


II. <\/strong>That we should receive with attentive humility whatever infinite wisdom communicates to us. For that God is able to communicate many important truths to us, which we have no means of knowing otherwise, concerning His own nature, His designs and dispensations concerning the inhabitants of the invisible world, and our future state in it, can no more be doubted than whether we ourselves, according to our various knowledge of men and things, are able to give unexpected and serviceable notices one to another. And that we should understand nothing further of His secrets than is unfolded to us, nor be capable of answering many questions that may be asked about them, otherwise than by confessing our ignorance, is so far from being a plea against their being really His, that it is a necessary consequence of it: so far from being strange in supernatural things, that it is common in natural ones.<\/p>\n


III. <\/strong>That we should allow every Divine truth its due influence on our behaviour. In proportion as we know God, we are to glorify Him as God: according to every particular which the Scripture hath manifested concerning Him. And the several obligations incumbent on us towards Him, ought not to be estimated, however commonly they are, by their influence on the affairs of our present life, but by the stress which He, who alone knows the proper one, hath laid upon them. Our performance of these obligations, as it was the true motive to the delivery of each article, is the just measure of our belief in it. If we know enough of the mysterious doctrines in religion to fulfil those duties, of which they are each respectively the foundation, our knowledge, however imperfect, is sufficient. And if those duties remain unfulfilled, the completest knowledge will not avail us. (Archbishop Seeker.<\/em>)<\/p>\n<\/p>\n

Follow the road that is visible<\/strong><\/p>\n

The other day I was walking across the Northumberland Fells to call at a shepherds house that lay distinctly enough before me on the Fellside. The directions I received from a Fellsider, whom I had just left, after the manner of those who live every day in the midst of ample space, were vague indeed. The rutty, half-formed road on which I was walking was plain enough immediately before me, but when I strove to trace the course of the road a greater distance ahead, it became blended with the frowsy bracken and bronzed heather and was utterly lost to view. To have struck boldly out across country to reach my destination by what seemed the shortest route, would have entangled me among the spongy bogs and numerous streams with which the hillside was intersected. However, by carefully following the road that was visible before me, I managed to pick my way, and arrived at my calling place in safety. So is it in our daily search after the knowledge of the Divine will. When, in our impatient eagerness, we wish to look too far into the future, all is indistinct and hazy; but if we carefully note what is near and sufficiently revealed, we shall be led up infallibly to safety and rest.<\/p>\n

The difficulty of explanation<\/strong><\/p>\n

The Rev. E.A. Stuart remarks, A little child was playing in the garden, and the crabbed old gardener came up to her and said, Cissie, your father is going to kill a man tomorrow. Oh no, William, I am sure he is not! Yes, he is, tomorrow morning, at eight oclock, up there on the hill close to the grey old prison. Oh no, William, Im sure he is not! My father is too good and kind and gentle to do that.. . . Father, it is not true, is it? You are not going to kill a man tomorrow? William says you are. The father was sheriff for the county, and had to superintend next morning the execution of a murderer, and it had been haunting him like a nightmare for the last three weeks. He was angry with the man who had so cruelly slandered him to his child, and yet he saw it was quite impossible for him to explain his duty to the little one, so he simply said, Cissie, cant you trust father? and the little one smothered all her doubts in her fathers breast. And so when men come and perplex me with lifes mysteries, I simply answer, I can trust my Father, and throw myself upon His character.<\/p>\n

Those things which are revealed.<\/strong>—<\/em><\/strong><\/p>\n

Revealed things<\/strong><\/p>\n


I. <\/strong>The things that are revealed.<\/p>\n

1. <\/strong>The state of man. Perverted and depraved. Incapable of purifying himself. Turning away from the things of God, and seeking the things of man.<\/p>\n

2. <\/strong>The means by which man may be delivered from the threatened evil. Gospel of Christ.<\/p>\n

3. <\/strong>In what way man is to be interested in the Saviour.<\/p>\n


II. <\/strong>For what end these things are revealed. That we may do, etc. Right thinking, right feeling, right action. (J. Burnet.<\/em>)<\/p>\n<\/p>\n

Mans relation to the revealed<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>There are things revealed. There are two ways in which we are able to get hold of the unknown–either by the exercise of human faculties and capacities, or through some supernatural revelation. The Framer of nature has arranged means for the conveyance of knowledge to the human mind. Sensation and reflection are the two powers whereby man comes to know the facts and laws of the internal world–the facts and laws of his own mind. Now, beyond the utmost sweep of the human intellect there lies a vast universe into whose awful depths we are ever striving to penetrate. But there are limits beyond which the human mind acknowledges it is not competent for it to pass. Now, it is here that the Bible comes to mans assistance. God interposes, and reveals to man. The Divine nature and affections, the future condition of man, and the work of Christ for, and His relation to the human family, are the three great topics on which the Bible treats.<\/p>\n


II. <\/strong>These revealed things belong to man forever.<\/p>\n

1. <\/strong>They are objects of interest.<\/p>\n

2. <\/strong>They are objects of knowledge. Our faith should have an intelligent basis.<\/p>\n

3. <\/strong>This revelation is a solemn trust. It is our duty to band it on.<\/p>\n


III. <\/strong>These things are revealed that we may do all the words of this law. This is the key to revelation. The Bible read in the light of this truth: that it reveals in order that men may be changed and turned to God; and that it reveals that men may do the words of Gods law–the Bible thus considered will everywhere exhibit consistency, and never seriously harass and disquiet by difficulties of comprehension and harmony. (L. D. Bevan, L. L. B.<\/em>)<\/p>\n<\/p>\n

The things revealed<\/strong><\/p>\n

There <\/em>is a valuable property which Christians possess on earth, and which, in the enjoyment of it, may be counted as an earnest of that better and enduring substance which is reserved in heaven for the believer. This property of the people of God is spoken of in the words before us. It is here called those things which are revealed; these, it is said, belong unto us and to our children.<\/p>\n


I. <\/strong>The significant expression by which this property of Christians is here designated. Those things which are revealed–revelation and mystery are correlative terms, hence we are reminded–<\/p>\n

1. <\/strong>Of the original mystery connected with these things. They are still revealed mysteries, but without revelation they had indeed been a mystery in the most unrestricted sense of the word. Mans dim eye never penetrated them, his feeble mind never comprehended them, his puny intellect never grasped them.<\/p>\n

2. <\/strong>Of their source. If these things were originally superior to mans research, if they lay beyond an angels ken, then surely we are at no loss to ascertain their origin. We perceive at once that they are an emanation of the Infinite mind–a brightsome ray from the throne of glory. If we consider the love they display, it bears the impress of heaven; the wisdom they proclaim, it bears the impress of heaven; the mystery they bespeak, it bears the impress of heaven.<\/p>\n

3. <\/strong>Of the importance of those things which are revealed. If it be true that these things were a mystery, but have been revealed–that God is their author, and that He hath made them known unto us, then without controversy they are clothed with a transcendent importance. Yes, it is important that those who are far removed from God should be brought back and restored to His image. It is important that those over whom the leprosy of sin hath diffused its loathsome disease, should be washed, clothed, and be brought to sit in their right mind at the feet of Jesus. It is important that the soul should be snatched from the fearful doom that threatens the sinner, and prepared for that blissful reward which awaits those who by patient continuance in well-doing, seek for glory, and honour, and immortality.<\/p>\n


II. <\/strong>The remarkable adaptation of those things which are revealed to the circumstances of those to whom they belong, even unto us and to our children.<\/p>\n

1.<\/strong> <\/strong>Man is a sinner, and because he is a sinner, conscience upbraids him. Now, behold how beautifully the things which are revealed harmonise with mans circumstances in this respect. Here we are told God was in Christ reconciling the world unto Himself; here we are assured that the blessing of reconciliation is to be secured on the simple terms–only believe. Thus moved by a sense of our own weakness, and encouraged by the revelation thus made, we raise the silent cry, Lord, give us of this faith, teach us how to believe, Lord, save or we perish!<\/p>\n

2. <\/strong>Man being a sinner is in circumstances of present suffering. But when we turn to the things which are revealed, we learn at once the Author, the cause, and the end of all that comes upon us.<\/p>\n

3. <\/strong>Man being a sinner is exposed to death. Death natural. This is in consequence of sin, and this cometh to all, to the good, and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not. This constitutes part of the curse so solemnly pronounced on the apostasy (Gen 2:17<\/span>; Gen 3:17-19<\/span>). But in the case of the believer the curse is converted into a blessing. Revelation has made known the cheering truth that the death of Christ has drawn the sting of death, and now blessed are the dead that die in the Lord. (J. Gaskin, M. A.<\/em>)<\/p>\n<\/p>\n

Mans rights<\/strong><\/p>\n


I. <\/strong>Let us attend to the character of our rights. The things that are revealed.<\/p>\n

1. <\/strong>It conducts us to the mysterious nature of our rights. They are revealed things; they are not the result of human reasonings, however deeply pursued–however long continued. They are revealed things; things, therefore, of a Divine and mysterious nature. Now, they are called the purposes of God; then, the mystery of His will: at one time, the deep things of God; at another, the will of God; and again, the wisdom of God in a mystery. If we look at the being and attributes of God–a trinity in unity–the Godman Mediator–His sacrifice and atonement–the effects of faith in that atonement–the doctrine of a future resurrection–and all, in fact, that is called revelation–we shall see how much they are above the level of mere human intellect. The things that are revealed! I love this designation; because–<\/p>\n

2. <\/strong>It marks our religious immunities in the glory of their manifestation. If they be revealed, let us remember that God only could reveal them; and that He has. They are truly revealed, or manifested things. The whole has been the scene of Divine manifestations from the beginning. The Bible is a history of manifestations.<\/p>\n

3. <\/strong>It points out the transcendent importance of them. They are revealed things.<\/p>\n


II. <\/strong>The validity of our claims to these immunities. They belong unto us; so it is said in the text. But what is the ground of our claim to the things that are revealed? It cannot be natural to us, considering us abstractedly, as men. It is true, indeed, that there began to be a system of revelation and communication from the first, to sinless and innocent man. But the things which are revealed to us contain much, certainly, which was not adapted to man in his first state. This revelation could not belong to man, then, as he was created. And though we are sinners, and this revelation is made to us as sinners, still, the fact of our sinfulness could give us no claim to such a revelation; no claim to a revealed God–to a revealed Saviour–to a revealed heaven–to a revealed immortality. No; we can support no claim, either natural or meritorious. How, then, are these things ours? Simply because of the sovereign will of God. But, beside this, we have other collateral grounds of claim. In proof that the things that are revealed belong unto us, I would appeal–<\/p>\n

1. <\/strong>To their astonishing adaptation to our circumstances.<\/p>\n

2. <\/strong>To the legitimated means of their transmission. God has not left the truths of revelation to themselves, to make their own way, and subdue the world to obedience.<\/p>\n

3. <\/strong>To the wonderful preservation of these things. How wonderfully God has taken care to preserve His truth pure and unadulterated, notwithstanding the prevalence of error, the tyranny of passion, and the cruelty of persecution.<\/p>\n

4. <\/strong>To the influence of these things upon the nature of Man. Think on what would have been the state of the world if these things had not been revealed. (J. Anderson.<\/em>)<\/p>\n<\/p>\n

The things that are revealed<\/strong><\/p>\n

The words invite us to contemplate our heritage–the things that are revealed; our title to that heritage–they belong unto us and to our children forever.<\/p>\n

1. <\/strong>Many are the designations given of Holy Scripture. Those designations are all of them expressive and beautiful. When studied, they each present to us some new aspect of Gods Word. But the designation in this passage is exceedingly striking and plain. It is, Those things which are revealed. By being revealed, then, or by revelation, is meant opening up, uncurtaining, disclosing; bringing to view what was not seen or known, or only partially or imperfectly seen and known. This is done by the Spirit of God. Mans intellect did not discover these things; mans diligence and science did not find them out; mans wit and skill did not arrive at them. They are not the results of logic, or of philosophy, or of genius; but they are the disclosures of Gods own Spirit. So that all Scripture, all revelation, is given by inspiration of God.<\/p>\n

2. <\/strong>These things that are revealed, how manifold, how marvellous, how gracious, how glorious they are! Eye had not seen them, ear had not heard them; it had not entered into the heart of man to conceive them. Without this revelation, how dark, how desolate, how desperate were the lot of fallen man! Take the sun from the sky, what would become of the world? Take the Bible from the Church, what would become of the Church?<\/p>\n

3. <\/strong>Amongst the things that are revealed are the things of God, and amongst the things that are revealed are the things of man; amongst the things that are revealed is the past in this world, and amongst the things that are revealed are the things to come, not only of this world but in the world of eternity.<\/p>\n

4. <\/strong>And, therefore, we are bound to sum up and say, the things that are revealed, how glorious they are! how inconceivable, and yet how clear! how incomprehensible, and yet how simple! how inscrutable, and yet how level to us all! How wonderful in their adaptation to our wants! how gracious in their condescension to our infirmities! Those things which are revealed belong unto us and to our children forever. Our little ones have a claim. From a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus. (H. Stowell, M. A.<\/em>)<\/p>\n<\/p>\n

The education of the young<\/strong><\/p>\n

Let me open my subject with the thoughts of a great man of science. Supposing, he says, that the life and fortune of every one of us would one day depend on his winning or losing a game of chess, dont you think that we should all consider it a primary duty to learn, at least, the names and moves of the pieces, to have a notion of a gambit, and a keen eye for all the means of giving or taking a check. Do you not think that we should look with a disapprobation almost amounting to scorn upon the father who allowed his son, or on the State which allowed its members to grow up without knowing a pawn from a knight? Yet it is a very plain and elementary truth that the life, the fortune, and the happiness of every one of us depend on our knowing something of the rules of a game infinitely more complicated than chess. It is a game which has been played by the human race for untold ages, every man and woman of us being one of the two players in a game of his or her own. The player on the other side is hidden from us. We know that His play is always fair and patient; but we know to our cost that He never overlooks a mistake, or makes the smallest allowance for culpable ignorance. Well, what I mean by education is learning the laws of that mighty game–in other words, education is the instruction of the intellect in the laws of nature, under which name I include, not merely things and their forces, but men and their ways, and the fashioning of the affections and the will into an earnest and living desire to move in harmony with those laws. Now, I will not criticise this passage, nor expand its suggestive metaphor, nor point out the elements in which it is wanting. Education is surely something very much more and deeper than merely training the intellect in the laws of nature. Its alpha and its omega should be rather to train the spirit in the knowledge of God. But leaving the passage and its general suggestiveness, I will try to point out something of what we are neglecting and of what we are doing, some of the ends at which we now aim in our schools, and some at which we should aim more and more. To begin with, we ought undoubtedly to connect all our higher education with the development of health, the happiness of the children, and the welfare of the nation.<\/p>\n

1. <\/strong>Firstly, we too much neglect physical vigour. It depends on health; and if we injure the health of the children of the nation, we blight their whole lives. Our system is certainly too rigid and too mechanical. It tends to keep back the gifted and the eager, and to oppress the weak and the dull. It expects the same polish from the slate as from the agate. It makes but scant allowance for differences of ability and circumstance.<\/p>\n

2. <\/strong>Then, secondly, how woefully do we fail to train the sense of beauty which God has given us, and which He, for His part, has endeavoured amply to satisfy! Our schoolrooms, instead of being, as they almost everywhere are, dingy, dirty, stuffy, and generally repellent, ought to be the airiest, happiest places in each parish; fresh and clean, and with flowers in them, and with beautiful pictures and simple works of art, and most of all in cities like this, where our children live, for the most part, in a wilderness of squalor and ugliness.<\/p>\n

3. <\/strong>Then, thirdly, as to the cultivation of special gifts. A gift is a very rare and sacred thing, and it would be well if we could have the gifts of our children watched for and trained. Far too much have we, as a nation, confused the notion of education with the infructuous cramming of so much reproducible knowledge. What is the education of the majority of the world? asked Edmund Burke. Reading a parcel of books? No! Restraint and discipline, examples of virtue and of justice–these are what form the education of the world.<\/p>\n

4. <\/strong>And, fourthly, we have, as a nation, I am convinced, great need to pay attention to the subject of technical training. This is a most serious national question, for, amid the universal competition of nations, the empire of British commerce is being seriously threatened. They who watch over the future interests of England, and not merely its present comforts, point to facts like these. The web of lace curtains is made in England, but before they can be sold they have to be sent to France and Belgium to have a pattern put on them, because we have not the requisite machinery. The steamers built on the Clyde for the Germans, as soon as they can float, are manned by German crews and sent over to that country to have their interiors completed, because that can be done better and more cheaply in Germany than in England. We have too much book work, depend upon it, and too little exercise for the powers and faculties of the body; and I feel sure that even the book work would be the better if our system were more human and more humane, if there were less grinding routine and more activity of soul. Our present wooden system tends at once to quench the glow and enthusiasm of many teachers, and the brightness and animation of many a child. Here, then, you have the fact which constitutes the central use and inestimable blessing of such schools as these you are asked to support, and to support with generous liberality, today–they are religious schools, or they are nothing. In these schools at least we have a moral education that endeavours to form the judgment and the character, which are too often neglected by official pedagogy. Here, at least, we do try to get the saving facts and saving doctrines of Christianity apprehended and appropriated by our school children. The aim of teaching, says a great schoolmaster, is to train generally all who are born men to all that is human. Let us do our best, and leave the rest to God. On the tombstone of one Frobel, the great loving German teacher, are carved the words: Come let us live for the children. I would say the same to you. If we neglect them, depend upon it, the devil will not. Let us teach our children, on the other hand, that the end of all education is to learn that all happiness depends, not on external good, but on inward blessings, because the kingdom of God is within them, let them be educated in such a way as to know that education is not to have and to rest, but to grow and to become, forgetting all the evil behind and reaching forward to all the good that is before; that the true end of life is not selfishness but beneficence, looking not every man on his own things, but every man on the things of others; that life, true life, is to be found in Christ and Christ alone, and consisteth not in the multitude of things we possess. (Dean Farrar.<\/em>)<\/p>\n<\/p>\n

Revealed knowledge, our heritage<\/strong><\/p>\n

Revealed knowledge may be said to belong to us–<\/p>\n


I. <\/strong>Because it is level to our understandings. All that is needful for us to know of the common salvation is so plain in itself, and so plainly declared, that he who runs may read. On this point we may safely appeal to general experience. If the Bible be, generally speaking, a hard book, how is it that it has made its way into every house where a reader is to be found? How does it happen that the most fond and delighted readers of it are those whose understandings have had the least assistance from education? Such persons prefer the Bible even to other devotional books in which the same things are professed to be set forth; partly, perhaps, from habit, but in a great measure because, with respect to the most interesting religious truths, they cannot be more plainly set forth than is there done already; they are rather obscured than otherwise by a multitude of words and subtle reasonings and human illustrations. And what is the nature of those truths? For, if they were not in themselves easy to be understood, no plainness of speech could make them so. But now, what are they? God is, and is a rewarder, etc. All flesh have corrupted their way. Jesus Christ came, etc. Repent, and believe the Gospel.<\/p>\n


II. <\/strong>Because it concerns us. The Bible is about us, and our affairs. Open it where you will, you are the person spoken to; and you, or some other of like passions with you, are the person spoken of. Of God Himself, only so much is revealed as relates to His dealings with man; and how small a part is that of what might be known of the Author of the universe! Of the angels, their natures, orders, powers, and past history, we know next to nothing; only a few individuals of them are introduced to us, as ascending and descending between God and man; and we are told of them in general, that they are all ministering spirits, etc. Nay, even of Jesus Christ Himself, whatever is revealed strictly concerns us and the scheme of our redemption. Of man, his origin, nature, history, condition, duties, destiny, every page of the Bible tells us something; and the whole together gives us such a full and luminous account as leaves nothing to be desired. With reference to its author, we call the Bible Gods Book, but in respect to use and advantage it is our book, and none but ours. Suppose it to be put into the hands of a quite different order of creatures, inhabiting some other world: of what service would it be to them? Would they, who perhaps had never sinned, feel any interest beyond that of mere curiosity in the fall of man, or in the succession of the Divine dispensations for his recovery? To them it would be as a letter missent. But when we open this letter we see at once that it belongs to us; and we put it by, only to refer to it again and again, and prepare ourselves, that we may do, etc.<\/p>\n


III. <\/strong>Because we do, in fact, possess it. Was it not written for our learning? delivered to us at the first, and handed down by a providential arrangement, for our benefit? Let this suffice. Where there is no other claimant, possession alone is a valid title. This is an acknowledged maxim in regard to other kinds of property; and so it would be in regard to this, were it not for one consideration, namely, that we do not see men using and enjoying this part of their possessions as they do the rest. What should we think if we saw the supposed owner of a large landed property carefully abstaining from the usufruct of it? either letting it remain unproductive, or storing up the produce of it from year to year, or by any other means taking good care that he himself shall derive no benefit from its. Should we not say at once, The estate is not legally vested in that person. There is some flaw in his title, and he fears to apply the proceeds to his own use, lest the real owner should presently appear and call him to account? Now, apply this to the case before us. Those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. That is the use of this property–to do all the words, etc. It is the absence of that, and nothing else, that casts a suspicion upon our real title to the property. If men were always seen doing those things which are contained in the Bible–obeying its precepts, copying its examples, believing its truths, appropriating its promises; in short, living and feeding upon the oracles of God, instead of remaining all their lives hearers only, deceiving their own selves,–there would, there could be, no question as to their right of possession. (Frederick Field, LL. D.<\/em>)<\/p>\n

.<\/p>\n

<\/p>\n


<\/strong><\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 29<\/span>. The secret<\/B><\/I> things belong <\/B>unto the Lord, c.<\/B><\/I>] This verse has been variously translated. Houbigant renders it thus: Quae apud Dominum nostrum abscondita sunt, nobis ea filiisque<\/I> nostris palam facta sunt ad multas aetates<\/I>, “The things which were hidden with the Lord our God, are made manifest to us and our children for many generations.” I am not satisfied with this interpretation, and find that the passage was not so understood by any of the ancient versions. The simple general meaning seems to be this: “What God has thought proper to reveal, he has revealed what he has revealed is essential to the well-being of man, and this revelation is intended not for the present time<\/I> merely, nor for one people<\/I>, but for all succeeding generations. The things which he has not revealed concern not man but God alone, and are therefore not to be inquired after.” Thus<\/I>, then, the things that<\/I> are hidden belong unto the Lord, those that are revealed belong<\/I> unto us and our children<\/I>. But possibly the words here refer to the subjects of these chapters, as if he had said, “Apostasy from God and his truth is possible. When<\/I> a national apostasy among us may take place, is known only to God; but he has revealed himself to us and our children that we may do all the words of this law, and so prevent the dreadful evils that shall fall on the disobedient.”<\/P>

<\/P>

THE Jews have always considered these verses as containing subjects of the highest importance to them, and have affixed marks to the original lanu ulebaneynu<\/I>, “to US and to our CHILDREN,” in order to fix the attention of the reader on truths which affect them individually, and not them only, but the whole of their posterity.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Having now mentioned the dreadful and amazing judgments of God upon the whole land and people of Israel, and foreseeing by the Spirit of prophecy the utter extirpation and destruction which would come upon them for their wickedness, he breaks out into this pathetical exclamation, either to bridle their curiosity, who hearing this, would be apt to inquire into the time and manner of so great an event; or to quiet his own mind, and satisfy the scruples of others, who perceiving God to deal so severely with his own people, when in the mean time he suffered those nations which were guilty of grosser atheism, and idolatry, and impiety than the generality of the Jewish people were, to live and prosper in the world, might thence take occasion to deny or reproach his providence, or question the equity of his proceedings. To this he answers, that the ways and judgments of God, though never unjust, are ofttimes secret and hidden from us, and unsearchable by our shallow capacities, and are matter for our admiration, not for our inquiry. <\/P>

Unto us and to our children:<\/B> but the things which are revealed by God and his word, these are the proper object of our inquiries and studies, that thereby we may come to the knowledge of our duty, by the practice whereof we may be kept from such terrible punishments and calamities as these now mentioned. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

29. The secret things belong untothe Lord<\/B>This verse has no apparent connection with the threadof discourse. It is thought to have been said in answer to the looksof astonishment or the words of inquiry as to whether they would beever so wicked as to deserve such punishments. The recorded historyof God’s providential dealings towards Israel presents a wonderfulcombination of “goodness and severity.” There is much of itinvolved in mystery too profound for our limited capacities tofathom; but, from the comprehensive wisdom displayed in those partswhich have been made known to us, we are prepared to enter into thefull spirit of the apostle’s exclamation, “How unsearchable arehis judgments” (Ro 11:33<\/span>).<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

The secret [things belong] unto the Lord our God<\/strong>,…. Respecting the people of Israel, and the providential dealings of God with them, and especially the final rejection of them; with respect to which, the apostle’s exclamation agrees with this, Ro 11:33<\/span>; and though the Lord had revealed many things which should befall them, there were others still secret with him, and the reasons of others; and particularly the times and seasons of their accomplishment, which he retains in his own power, Ac 1:6<\/span>. There are many secret things in nature, which cannot be found out and accounted for by men, which the Lord only knows; and there are many things in Providence, which are unsearchable, and past finding out by finite minds, especially the true causes and reasons of them; and there are many things relating to God himself, which remain secret with him; notwithstanding the revelation he has made of himself; for not only some of his perfections, as eternity, immensity, c. are beyond our comprehension but the mode of subsistence of the three divine Persons in the Godhead, the paternity of the one, the generation of the other, and the procession of the Spirit from them both; the union of the two natures, divine and human, in the person of Christ; the thoughts, purposes, and decrees of God within himself, until brought into execution; and so there are many things relating to his creatures, as the particular persons predestinated unto eternal life, what becomes of such who die in infancy, what will befall us in life, when we shall die, where and in what manner, and also the day and hour of the last judgment. The Jews generally interpret this and what follows of the sins of men, and punishment for them, and, particularly, idolatry; take Aben Ezra’s sense instead of many,<\/p>\n

“he that commits idolatry secretly, his punishment is by the hand of heaven (from God immediately); he that commits it openly, it lies upon us and upon our children to do as is written in the law:”<\/p>\n

but those [things which are] revealed [belong] to us and to our children for ever<\/strong>; the things of nature and Providence, which are plain and manifest, are for our use and instruction; and especially the word and ordinances of God, which are the revelation of his will, the doctrines and promises contained in the Scriptures, each of the duties of religion, and the commandments of God, such as are of eternal obligation, which may be chiefly designed, because it follows:<\/p>\n

that [we] may do all the words of this law<\/strong>: for the end of this revelation is practice; hearing and reading the word will be of no avail, unless what is heard and read is practised. Some render the words i,<\/p>\n

“the secret things of the Lord our God are revealed to us and to our children;”<\/p>\n

but neither the construction of the words in the original, nor the Hebrew accents, will admit of such a version; otherwise it would furnish out a very great truth: for the secrets of God’s love, of his council and covenant, are revealed unto his people, as well as many of his providences, and the mysteries of his grace; see Ps 25:14<\/span>. There are some extraordinary pricks in the Hebrew text on the words “to us and to our children”: which are designed to point out the remarkable and wonderful condescension and goodness of God, in making a revelation of his mind and will, both with respect to doctrine and duty, to the sons of men.<\/p>\n

i So some in Fagius and Vatablus.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

29. The secret things belong. The conciseness and brevity of this passage has rendered its meaning ambiguous; still there is no necessity for discussing the various expositions of it. I will only shortly touch upon those most generally accepted, lest they should lead to error. The meaning is forced which some of the Hebrews (273) give it, viz., that God is the sole avenger of hidden crimes, whilst those transgressions, which come to the knowledge of men, should be punished by earthly judges; for here the execution of punishment is not the subject in discussion, but Moses is simply commending the use of the doctrine of the Law. The opinion of those who conceive that the excellency of the Law is maintained, because God has manifested by it His secret things, would be more probable, if the rules of grammar did not oppose it; for the words are not to be read connectedly.” The secret things of God are revealed unto us,” since the ה, or demonstrative pronoun, (274) which is adjoined to both, does not permit this any more than the copula which stands between them. To me there appears no doubt that, by antithesis, there is a comparison here made between the doctrine openly set forth in the Law, and the hidden and incomprehensible counsel of God, concerning which it is not lawful to inquire. In my opinion, therefore, the copula is used for the adversative particle; as though it were said, “God indeed retains to Himself secret things, which it neither concerns nor profits us to know, and which surpass our comprehension; but these things, which He has declared to us, belong to us and to our children.” It is a remarkable passage, and especially deserving of our observation, for by it audacity and excessive curiosity are condemned, whilst pious minds are aroused to be zealous in seeking instruction. We know how anxious men are to understand things, the knowledge of which is altogether unprofitable, and even the investigation of them injurious. All of them would desire to be God’s counsellors, and to penetrate into the deepest recesses of heaven, nay, they would search into its very cabinets. Hence a heathen poet truly says, — <\/p>\n

“<\/p>\n

Nil mortalibus arduum est: Coelum ipsum petimus stultitia.” — Hor. Od. 1: 3-37. <\/p>\n

“<\/p>\n

Nought for mortals is too high; Our folly reaches to the sky.” <\/p>\n

On the other hand, what God plainly sets before us, and would have familiarly known, is either neglected, or turned from in disgust, or put far away from us, as if it were too obscure. In the first clause, then, Moses briefly reproves and restrains that temerity which leaps beyond the bounds imposed by God; and in the latter, exhorts us to embrace the doctrine of the Law, in which God’s will is declared to us, as if He were openly speaking to us; and thus he encounters the folly of those who fly from the light presented to them, and wrongfully accuse of obscurity that doctrine, wherein God has let Himself down to the measure of our understanding. In sum, he declares that God is the best master to all who come to Him as disciples, because He faithfully and clearly explains to them all that it is useful for them to knew. The perpetuity of the doctrine is also asserted, and that it never is to be let go, or to become obsolete by the lapse of ages. How far the Law is perpetual I have more fully discussed in the Second Book of the Institutes, chap. 11. The rule of just and pious living even now retains its force, although we are delivered from the yoke of bondage and from the curse; but the coming of Christ has put an end to its ceremonies in such a way as to prove more certainly that they were not mere vain and empty shadows. Lastly, Moses requires obedience of the people, and reminds them that the Law was not only given that the Israelites might know what was right, but that they might do all that God taught. True is it indeed that all His precepts cannot be fully obeyed; but the perfection which is required, compels those to ask for pardon who otherwise feel themselves to be exposed to God’s judgment, as will be hereafter explained. Besides, we must observe that the doctrine that we must keep the whole Law has this object, that men should not separate one commandment from the others, and think that they have done their duty by performing only a part of it; since God admits no such divorce, having forbidden us to steal no less than to kill (Jas 2:11<\/span>.) <\/p>\n

(273) S.M. quotes Aben-Ezra as saying, “The secret things done by men belong to God, that he may punish them. But the things which become manifest, or are publicly done, belong to us, and such things we are bound to punish.” Where the ה demonstrative is repeated with the conjunction, as noticed by C., our A. V. has properly but those. — W. <\/p>\n

(274) In C.’s Latin “ ה agedia,” or as spelt in Buxtorf’s Thesaurus Gram. Ling. Sanctae, Lib. 2, c. 5, “ ה hajediha, that is הידיעה, translatable which maketh known, is the name given to the prefix ה, when its effect is demonstrative” — W <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

(29) The secret things belong unto the Lord our God.<\/strong>The immediate connection of these words with the context is not clear. Rashi connects the secret things with the imagination of the evil heart of the secret idolater of Deu. 29:19<\/span>. (The secret faults of Psa. 19:12<\/span> is the same expression.) His note runs thus: And if thou say, What can we do? wilt Thou punish the many for the devices of the one? as it is said (Deu. 29:18<\/span>), lest there be among you man or woman, <\/em>and afterwards (Deu. 29:22<\/span>), they shall see the plagues of that land<\/em>; and yet, Is there any man that knoweth the secrets of his fellow? It is not that I shall punish you for those secrets; they belong to the Lord our God, and He will exact them from the individual sinner; but the things that are disclosed <\/em>belong to us and to our children, to put away the evil from the midst of us. And if judgment is not executed among them, the many will be punished. But it is impossible not to feel that there is more behind the words of this passage than this. We must remember that Moses was delivering to Israel not law only but prophecy. And further, we may be certain that there was more in this latter portion of his prophecy than he could understand. May not this be one of the occasions concerning which the apostle says of the prophets, that they searched what or what manner of time <\/em>the spirit of Christ which was in them did signify? All those curses were to come upon Israel, and yet, after that, there was still a covenant with them, embracing every generation to the worlds end. Must not Moses have longed to know what would befall his people in the latter days? and if we ourselves, upon whom the ends of the world are come, do not yet see the future of Israel distinctly, are not the words appropriate still? The secret things belong unto the Lord our God: the things that are revealed belong to us and to our children for ever. <\/em>To the very end, what better way is there than this? Lord, I have hoped for Thy salvation, <\/em>and done Thy commandments <\/em>(Psa. 119:166<\/span>).<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

29<\/strong>. <\/strong> The secret things belong unto the Lord our God <\/strong> It lies with God to carry out these threatened judgments. Of that day and of that hour knows no man. <\/p>\n

Unto us and to our children <\/strong> The Hebrew words have an extraordinary pointing, the meaning of which is uncertain. The most probable explanation is, that the points were employed to make the passage emphatic.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Ver. <\/em><\/strong>29. <\/strong>The secret things belong unto the Lord our God, <\/em><\/strong>&c.<\/strong> Houbigant renders this verse, the things which were hidden with the Lord our God, are revealed to us and our children for many generations; that we may obey all the words of this law: i.e.<\/em> says he, “Those things, which, by God’s providence, are to happen hereafter, are made known to us by prophesy, that we, who hear how many and great evils threaten our posterity, if rebellious against God, may fear, and obey his laws.” The words are spoken in the persons of those who are introduced as speaking in the preceding verses. Grotius understands it in pretty nearly the same sense, abscondita Domino Deo nostro, et revelata nobis; i.e.<\/em> “those secret things of the Lord our God heretofore secret, are now revealed to us and our posterity.” So that, in this view, the words might properly enough be rendered, the secret things of the Lord our God are revealed to us and our children for ever, <\/em>&c. The reader will observe, that, in our version, there are many words inserted in italics, which frequently render a translation doubtful, as those words are never in the Hebrew. Those, however, who approve our version, (which may in some measure be justified, and rendered more near the Hebrew, secret things are<\/em> for the Lord our God, and revealed things for us, <\/em>&c.) may thus understand the passage: Should particular circumstances be inquired into, such as, whether the Hebrew nation will actually revolt from God, and at what time the punishments before described will be inflicted upon them or their posterity, Moses replies, that such events are among the secrets of Providence, which it is not proper for men to know. Mean time, says he, it is sufficient for you to be plainly told the consequences of a wilful breach of those laws which God has revealed to you and to your children. Thus the expression will be much of the same import with that of our Saviour, Act 1:7<\/span>. It is not for you to know the times and seasons which the Father hath<\/em> put in his own power. <\/em>Dr. Beaumont observes, that, upon these last words of this chapter, the Hebrew text has extraordinary marks, to raise the greater attention to the matter in hand. See Stillingfleet’s Origines Sacrae, <\/em>p. 215. <\/p>\n

REFLECTIONS.<\/strong>We have here the covenant laid before them, and warmly recommended to them. 1. The parties of the covenant: God, as their God, engaging to bless them with every mercy, and confirming with an oath the immutability of his counsel; and they solemnly binding themselves, in return, to be his people, one and all. The captains and officers must subscribe to it: when great men are good men, their examples are greatly influential. Their wives and children are admitted to it. Believers’ children are sharers in their covenant mercies; and not only native Israelites, but the stranger, even to the meanest follower of the camp, is invited to come. Note; <\/em>None are beneath God’s regard; to his covenant the poor have as welcome access as the great; and all are called to consent thereto: though sickness or business of necessity prevented personal attendance, all must come under the bonds of the covenant, and, according to their fidelity or disobedience, share the blessings or curses therein contained. 2. The great article of the covenant on God’s part, is, his being their God; this comprehending all imaginable bliss and happiness: on their part, he expects (and well he may) that they shall be his people, dependent on his promises, loving him unfeignedly, and cheerfully observant of all his commands and ordinances. Nothing so reasonable as this. Note; <\/em>The promises of grace must engage us to the duties of obedience. 3. As idolatry was the rock which threatened the most danger, they are especially warned to beware of it. Their abode in Egypt had probably infected them, and the idols of the nations they had passed by had ensnared them; they had need therefore to watch against so besetting, and withal so provoking a sin, lest ruin inevitable and dreadful should come upon them for their idolatry, whether on individuals or the whole nation. [1.] On individuals. None can escape God’s eye; none are above his arm, or beneath his notice. We have this apostacy from God set in very striking colours: (1.) It begins in the departure of the heart from God, to some creature-love and idol-service. (2.) The fruit from this root is gall and wormwood, detestable principles, malignant and poisonous, and a conversation corrupt and abominable, adding drunkenness to thirst. (3.) Withal, the sinner, secure and confident, promises himself peace, though walking in these vile imaginations of his heart. But, (4.) His fearful end approaches, and the smoaking wrath of God will seize him in the midst of his fatal security. Hence learn, 1. That many are blessing themselves, over whom the curse of God hangs terrible. 2. That insensibility is one of the most fatal symptoms of a desperate soul. 3. Nothing more effectually serves to stupify the conscience than a habit of drunkenness. 4. They, who now glory in their shame, are like those who got drunk in honour of their idols, and sin with greater aggravation. 5. Let the presumptuous sinner tremble; the wrath of God abideth on him: his smoaking jealousy, like a fiery furnace, shall burn, and none shall quench it; deep as hell, abiding as the days of eternity; under it, the perishing wretch must lie down without pity, without reprieve, and, worse than all, without hope of abatement of his torment, or end of his misery. O that sinners were wise, that they understood these things, that they would consider their latter end! [2.] On the whole nation the same sins would bring the same punishment. Their land would become as the sulphureous plains of Sodom; and to this day, that once fruitful spot of Judea bears the marks of this divine curse, being now almost desolate of inhabitants, and barren as the rocky wilderness. A scene so strange could not but excite the neighbouring nations to inquire into the cause; and the answer is fully satisfactory: Because they forsook the God of their fathers, transgressed his covenant, and turned unto idols; therefore are these curses come upon them, and their desolations accomplished. Note; <\/em>(1.) The judgments of God should awaken our inquiries into the cause of them, that we may take warning. (2.) They, who have abused the greatest national privileges, may expect the heaviest national visitations. (3.) They, who forsake their fathers’ God, deserve to lose their fathers’ inheritance. Lastly, He concludes with silencing every objection which might be raised against God’s judgments, and with an admonition to follow the plain and clear revelation of God’s will. Note; <\/em>(1.) There are a thousand questions that curious pride would ask, which God forbids to answer. (2.) All that is needful for us to know, we may know, if we consult God’s revealed will; where he sets bounds, ’tis our wisdom to be content to be ignorant. (3.) The revelation that God has made is designed not to communicate speculative and useless knowledge, but to engage us to holy practice and dutiful obedience. (4.) In this we cannot be too careful to walk ourselves, and instruct our children to walk, as the surest means of averting all those plagues which are ready to descend upon the ungodly. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

DISCOURSE: 223
SECRET THINGS BELONG TO GOD<\/strong><\/p>\n

Deu 29:29<\/span>. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this Law.<\/em><\/p>\n

NEVER were mercies granted to any people, so rich as those which were vouchsafed to Israel: nor were there ever judgments so signally, through successive ages, inflicted on any other nation, as on them. And all this was in accordance with prophecy, even with the prophecies which Moses himself delivered to them previous to their entrance into Canaan. All was foreseen by God ; and was foretold also, with sufficient clearness, if they would but learn to act in obedience to the divine warnings. To inquire into the reasons of Gods dealings with them, and especially to sit in judgment upon God as though he dealt hardly with them, would be to no purpose. The reasons of his determinations were hid in his own bosom: and his determinations themselves were made known to them for their benefit: and God expected that they should make a suitable improvement of all the information which he had given them. This seems to be the general import of our text ; from whence I shall take occasion to shew,<\/p>\n

I.<\/p>\n

The proper limit for our inquiries into the things of God<\/p>\n

God has been pleased to reveal much to us respecting his nature, his dispensations, his purposes: but there is infinitely more which he has not seen fit to communicate; and which, if communicated, we should be no more able to comprehend, than a child could comprehend the deepest discoveries of philosophy. Even what we do know, we know only in part: in fact, our knowledge of every thing is so superficial, that it scarcely deserves to be called knowledge: and, therefore, in relation to every thing the utmost possible diffidence becomes us. For, after all, what know we,<\/p>\n

1.<\/p>\n

Of Gods nature?<\/p>\n

[We are informed that He is a Spirit; that he is, from all eternity, a self-existent Being: that the heaven of heavens cannot contain him. But what idea have we of a Spirit? What notion can we form of eternity and omnipresence? The greatest philosopher in the universe has not a whit more adequate conceptions of these thing, than a little infant. Nor do we, in reality, know any thing more of the moral<\/em> perfections of the Deity, than we do of those which we call natural. We speak of his holiness, and justice, and mercy, and truth: but out knowledge of these things is altogether negative: we merely know that he is not unholy, or unjust, or unmerciful, or untrue ; and that is all.<\/p>\n

And what shall I say to his subsistence in Three Persons, each possessing all the attributes of Deity, whilst yet there is but One God ? We know that the Father is spoken of as the Fountain from whence all proceeds; that the Son also is spoken of as executing all which the Father had ordained for the redemption of the world ; and that the Holy Ghost also is spoken of as applying to the sons of men all that the Son has purchased, or the Father ordained. But of these things we know nothing beyond what God has told us in his word: and if we attempt to descant upon them, we only darken counsel by words without knowledge. In the contemplation of such mysteries, it becomes us to bear in mind the pointed interrogations of Zophar; Canst thou by searching find out God? canst thou find out the Almighty to perfection ? it is high as heaven; what canst thou do ? deeper than hell ; what canst thou know [Note: Job 11:7-8<\/span>.]?]<\/p>\n

2.<\/p>\n

Of his dispensations?<\/p>\n

[We know that God ordereth every thing both in heaven and earth; and that without him not a sparrow falls to the ground, nor an hair from the head of one of his servants. But will any one inform us how<\/em> God overrules the minds of voluntary agents, so as infallibly to accomplish his own will and yet not participate in the evils which they commit ? Our blessed Lord was put to death by the determinate counsel and foreknowledge of God: and yet, throughout the whole of that scene, the agents followed altogether the dictates of their own hearts, and with wicked hands crucified and slew him. And will any one inform us how this was done ? And if we know so little of Gods Providence<\/em>, who shall declare to us the wonders of his Grace<\/em> ? Will any one tell us why<\/em> the world was left four thousand years before the Saviour was sent to redeem it? or why<\/em> Abraham was chosen in preference to all other persons upon earth, that the Saviour should descend from him, and that it should be in the line of Isaac and Jacob, rather than through the line of Ishmael and Esau? Will any one tell us how<\/em> the Spirit of God acts upon the souls of some, to quicken, sanctify, and save them; whilst others never experience these operations; or experience his influence only in such a degree as ultimately to aggravate their eternal condemnation ? Let any one only tell us how mind operates upon matter in any one motion of his own body: and if he cannot tell this, how shall he presume to judge of God, whose ways are in the great deep, and his paths past finding out?]<\/p>\n

3.<\/p>\n

Of his purposes?<\/p>\n

[We are assured that God doeth every thing according to the counsel of his own will; and that none can stay his hand, or say unto him, What doest thou? But who has searched the records of heaven, so as to tell us what shall come to pass, either in reference to nations, or to any solitary individual? Our blessed Lord repeatedly checked all presumptuous inquiries into these things. When his disciples asked him, Lord, wilt thou at this time restore again the kingdom to Israel ? he answered, It is not for you to know the times and the seasons, which the Father hath put in his own power [Note: Act 1:6-7<\/span>.]. And when Peter inquired of him respecting John, Lord, what shall this man do ? our Lord replied, If I will that he tarry till I come, what is that to thee?<\/p>\n

In truth, we know nothing of God; nothing of what he is<\/em>, or does<\/em>, or will do<\/em>, any further than he has been pleased to reveal himself to us: and all our inquiries respecting him should issue in that profound adoring exclamation, O the depth [Note: Rom 11:33<\/span>.]! Instead of complaining that our knowledge is so circumscribed, we should be thankful that it extends so far: for if there be little communicated to gratify a foolish curiosity, there is every thing made known to us that can conduce to our present and eternal welfare.]<\/p>\n

This idea points out to us,<\/p>\n

II.<\/p>\n

The proper use to be made of all the knowledge we obtain<\/p>\n

Every thing that God has revealed is intended to have a practical effect: and every thing contained in Holy Writ has a direct tendency to convey some spiritual benefit to our souls. Let us briefly trace this in what is revealed concerning,<\/p>\n

1.<\/p>\n

God and his perfections<\/p>\n

[All that is spoken in Scripture upon this sublime subject, tends to fill us with holy fear, and love, and confidence; and to bring us to God, as his obedient subjects and servants ]<\/p>\n

2.<\/p>\n

Christ and his offices<\/p>\n

[There is no way to the Father but through the Son. When, therefore, we read of him as the Prophet, Priest, and King of his Church, we are of necessity taught to look to him for the illumination of our minds, the pardon of our sins, the subjugation of all our spiritual enemies. We are taught to live altogether by faith in him, who has loved us, and given himself for us ]<\/p>\n

3.<\/p>\n

The Holy Spirit, and his operations<\/p>\n

[If we can come to God only through<\/em> the Son, so neither have we any access to him but by<\/em> the Spirit [Note: Eph 2:18<\/span>.]. Hence, in desiring his gracious influences, we should seek to have the whole work of grace wrought within us, and to be transformed into the divine image, and be made meet for our eternal inheritance ]<\/p>\n

4.<\/p>\n

The Gospel, with all its promises and precepts<\/p>\n

[Nothing of this is to he contemplated as a mere matter of speculation ; but the whole Gospel is to be embraced as a remedy<\/em>, as a remedy suited to our wants and sufficient for our necessities. Every promise of it is to be embraced as a ground of hope ; and every precept in it is to be obeyed as an evidence of our faith and love ]<\/p>\n

5.<\/p>\n

The realities of the eternal world<\/p>\n

[No one ever came from heaven or from hell to inform us what those states were, or what was the full import of those terms under which those states are displayed. Nor is it of importance to us to know more of them in this world. We already know enough to call forth into activity our hopes and our fears: and our wisdom, is so to improve our knowledge of them, as to flee from the wrath to come, and to lay hold on eternal life
In a word, whatsoever is revealed belongs to us and to our children for ever, that in all succeeding ages we should do all the words of Gods Law, and approve ourselves to him as a faithful and obedient people.]<\/p>\n

Hence, then, we may see
1.<\/p>\n

What answer we should make to the proud objector<\/p>\n

[Persons will sit in judgment upon God and his revealed will, as if they were capable of determining, by their own wisdom, what was fitting for him to reveal or do ; and they will decide with confidence on all which they either see or hear, precisely as if they were competent to weigh in a balance all the mysteries of divine wisdom. With what impious boldness will many revile the mystery of a Trinity of Persons in the Godhead; the incarnation of Christ, and his atoning sacrifice ; and the influences of the Holy Spirit. But to all such proud objectors I will say, with St. Paul, Nay but, O man! who art thou that repliest against God [Note: Rom 9:20<\/span>.]? Thou mistakest utterly the province of reason, if thou thinkest that she is to sit in judgment upon such mysteries as these. She is to judge whether the book which we call the Bible, be of divine inspiration: but when that is once admitted, then she must give way to faith, whose office it is to embrace all that God has revealed, and to make use of it for the ends and purposes for which he has revealed it. And if thou wilt presume to reprove God, thou shah surely answer for it [Note: Job 40:2<\/span>.]: for he giveth not account to man of any of his matters [Note: Job 33:13<\/span>.].]<\/p>\n

2.<\/p>\n

What direction we should give to the humble inquirer<\/p>\n

[There may be many things brought to your ears which are above your comprehension, and which you may find it difficult to receive. But there is a standard to which every sentiment may be referred, and a touchstone by which every doctrine may be tried. Our blessed Lord said to those who doubted the propriety of his instructions, Search the Scriptures: for in them ye think ye have eternal life: and they are they which testify of me [Note: Joh 5:39<\/span>.]. And the Prophet Isaiah told his hearers to bring every thing to this test: To the Law, and to the testimony: if they speak not according to this word, it is because there is no truth in them [Note: Isa 8:20<\/span>.]. All that is needful for you to know, is contained in Gods word. Whatever agrees with that, is true: whatever is contrary to it, is false: and whatever cannot be determined by it, may well be left among those secret things which belong to God alone.]<\/p>\n

3.<\/p>\n

What encouragement we are to afford to the true believer<\/p>\n

[The secret of the Lord, we are told, is with them that fear him; and he will shew them his covenant [Note: Psa 25:14<\/span>.]. Yes, this is indeed a most encouraging truth. Not that we are to suppose that God will give any new revelation to his people: we have no reason whatever to expect that:<\/em> but he will shine upon his revealed truth, so that they shall have a perception of it which others have not. I need not tell you how much clearer any thing is discerned when the sun shines upon it: or how much more accurately it is seen when the eye is fixed more intently on it: or how things most minute or distant are rendered distinctly visible by glasses suited to our organs of sight. Now, in all these ways will God discover his secrets to the believing soul. He will, by his Spirit, cast a flood of light upon the word; and make the soul most eager to apprehend his truth; and by the medium of faith bring that truth directly upon the tablet of the mind; and thus fulfil that promise, All thy people shall be taught of God [Note: Joh 6:45<\/span>.]. Yes, the meek he will guide in judgment; the meek he will teach his way [Note: Psa 25:9<\/span>.].]<\/p>\n<\/p>\n


<\/strong><\/p>\n

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

This seems to be the opening of a new subject in these words, unless we explain them as in answer to the further enquiry of the inquisitive mind, who from beholding the desolations of Israel stands amazed, that after such a profusion of miracles as the LORD had manifested towards Israel, on bringing them out of Egypt, he should now cast them off, and cause them to be wanderers through the earth. If thoughts such as these should arise in any mind, the HOLY GHOST hath given a most satisfactory answer to it, not only in this last verse of this chapter, but also in his servant the apostle’s writings, to which I refer the Reader, Rom 9<\/span> . throughout.<\/p>\n<\/p>\n

REFLECTIONS<\/p>\n<\/p>\n

DEAREST JESUS! it is thou that art the covenant of thy people, for with thee, as their great head, the covenant is made; in thee it is fulfilled; by thee it is completed; and from thee, the full assurance of the blessings of it must come. Thou art given as a covenant to the people by the FATHER: and thou art the everything belonging to it . Oh! may I behold in thee, how all thy people stand complete in thy righteousness. For it is not confined to the captains of the tribes, nor the elders, nor the officers: but our little ones and our wives, the stranger that is in our camp, and the hewer of wood, and the drawer of water, are all equally interested in the fulness and preciousness of thy salvation.<\/p>\n<\/p>\n

Endue my soul with suited strength, that I may never forsake the covenant of my GOD, nor turn my back upon the LORD of my mercies. LORD! grant, I pray thee, that there may never be in me an evil heart of unbelief; in departing from the living GOD; but daily, while it is called today, may my soul be strengthened with thy SPIRIT’S might, lest I should be hardened with the deceitfulness of sin. And Oh! do thou, blessed GOD, confirm me in all the privileges of thy covenant, that those things which are so graciously revealed, may belong to me and to my children forever.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Deu 29:29 The secret [things belong] unto the LORD our God: but those [things which are] revealed [belong] unto us and to our children for ever, that [we] may do all the words of this law.<\/p>\n

Ver. 29. The secret things belong.<\/strong> ] This is one of those sixteen places which in the Hebrew are marked with a special note of regard. Eorum quae scire nec datur, nec fas est, licita est ignorantia. Scientiae appetentia, insaniae species,<\/em> saith Calvin, out of Augustine.<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Deu 29:29<\/p>\n

29The secret things belong to the LORD our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law.<\/p>\n

Deu 29:29 The secret things belong to the LORD our God This refers to (1) the destiny of humans (cf. Deu 29:19-20; (2) complete knowledge of God; or (3) to His future plans.<\/p>\n

but the things revealed belong to us Humans are responsible for the light they have. If they have no contact with the Bible or the gospel, they are responsible for the revelation in nature (cf. Psa 19:1-6; Romans 1) and an inner moral nature (cf. Romans 2). If they have been exposed to Scripture, they are responsible for it content! Believers can know truth and are responsible for it!<\/p>\n

DISCUSSION QUESTIONS<\/p>\n

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.<\/p>\n

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.<\/p>\n

1. Why did God have the covenant renewed so often (Deu 29:1)?<\/p>\n

2. Why did God blind the eyes of the Jews to His purposes (Deu 29:4-6)?<\/p>\n

3. Does God ever become unwilling to forgive man (Deu 29:20)?<\/p>\n

4. Why does the land suffer for man’s sins (Deu 29:27)?<\/p>\n

5. What is Deu 29:29 referring to?<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

secret. The italics in Authorized Version (put in roman type in Revised Version) show that the Hebrew was not clear to the translators. They make good sense in English, but this is not the sense of the Hebrew text. The words rendered “unto the LORD our God” have the extraordinary points (App-31) to show that they form no part of the text, and should come out. The meaning, then, is: “The secret things, even the revealed things, [belong] to us and our children for ever, that we may do all the words of this law”; i.e. the revealed things, and the secret things which have not been, but will yet be revealed. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

secret: Job 11:6, Job 11:7, Job 28:28, Psa 25:14, Pro 3:32, Jer 23:18, Dan 2:18, Dan 2:19, Dan 2:22, Dan 2:27-30, Dan 4:9, Amo 3:7, Mat 13:35, Joh 15:15, Joh 21:22, Act 1:7, Rom 11:33, Rom 11:34, Rom 16:25, Rom 16:26, 1Co 2:16 <\/p>\n

revealed: Psa 78:2-7, Isa 8:20, Mat 11:27-30, Mat 13:11, Joh 20:31, Rom 16:26, 2Ti 1:5, 2Ti 3:16 <\/p>\n

and to our: Deu 6:7, Deu 30:2 <\/p>\n

Reciprocal: Gen 32:29 – Wherefore Deu 4:9 – teach them Deu 31:12 – that they may 1Sa 6:19 – he smote Job 15:8 – the secret Job 33:13 – giveth not account Pro 25:2 – the glory Isa 45:19 – spoken Jer 3:17 – imagination Joh 21:23 – what Col 2:18 – intruding Rev 10:4 – Seal up<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Deu 29:29. Secret things belong unto the Lord our God That is, the counsels and purposes of God concerning persons or nations, and the reasons of his dispensations toward them, together with the time and manner of inflicting judgments or showing mercy, are hidden in his own bosom, and not to be pried into, much less fathomed, by us. But those which are revealed Namely, that if we rebel against him he will pour out all these judgments upon us, except by true repentance and turning to him we prevent it. Belong to us and to our children Are the proper objects of our inquiries, that thereby we may know our duty, and, by complying with it, may be kept from such terrible calamities as these now mentioned. To explain this a little further: Having mentioned the amazing judgments of God upon the whole land and people of Israel, and foreseeing the utter extirpation which would come upon them for their wickedness, he makes this declaration, either to check the curiosity of such as would be ready to inquire into the time and manner of so great an event, or to satisfy the scruples of those who, perceiving God to deal so severely with his own people, when in the mean time he suffered those nations which were guilty of grosser idolatry and impiety than the generality of the Jews were, to live and prosper in the world, might thence take occasion to deny his providence, or question the equity of his proceedings. The ways and judgments of God, he says, though never unjust, are often hidden from us, unsearchable by our shallow capacity, and matter for our admiration, not our inquiry: but the things which are revealed by God in his word must be attended to and considered, that we may be duly influenced by them. Thus Moses concludes his prophecy of the rejection of the Jews, just as St. Paul concludes his discourse on the same subject, when it began to be fulfilled, exclaiming, in a manner equally pathetical, How unsearchable are his judgments, and his ways past finding out! Rom 11:33.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

29:29 The {m} secret [things belong] unto the LORD our God: but those [things which are] revealed [belong] unto us and to our children for ever, that [we] may do all the words of this law.<\/p>\n

(m) Moses by this proves their curiosity, who seek those things that are only known to God: and their negligence who do not regard that which God has revealed to them, as the law.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

The secret [things belong] unto the LORD our God: but those [things which are] revealed [belong] unto us and to our children forever, that [we] may do all the words of this law. 29. The still hidden things are the future (cp. Isa 48:6), the things that are revealed are those just reviewed, God’s deeds … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 29:29”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5717","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5717","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5717"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5717\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5717"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5717"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5717"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}