Stone him to death for trying to turn you away from the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. Sermons
I. GOD ALLOWS NO CLAIM OF NATURAL AFFECTION TO INTERFERE WITH HIGHER DUTY TO HIMSELF. It is the same stern voice which we hear even in the Gospels (Matthew 8:21, 22; Matthew 10:37; Luke 14:26). The demands of God on his people's supreme and undivided allegiance are not now a whit less rigorous than they were of old. II. GOD WOULD HAVE US REGARD THOSE WHO DELIBERATELY ATTEMPT TO SEDUCE US FROM HIM AS OUR WORST FOES. They really are so, whether they think it or not. No language is strong enough to paint the crime of seeking to seduce a soul from its allegiance to its God. The guilt of the man who deliberately sets himself to counter-work a child's affection for its parent, and to produce alienation of heart between them, is trivial in comparison with it. The crime is that of soul-murder. For in fidelity to God lies the happiness of life here, and salvation in the world to come. We are not, therefore, to allow any private affection to blind us to the enormity of this crime. Those whom we cherish as dearest are only the more guilty if they take advantage of our affection to betray us into deadly sin. III. GOD REQUIRES THAT WE DO NOT SPARE THOSE WHO ARE GUILTY OF THIS CRIME. We are no longer called upon - and we may be thankful for it-to impeach our seducers, and lead them out to death. Our religion requires that we return good for evil, that we pray for those who injure us, that we seek their conversion and salvation. But it does not require of us that we do not abhor their conduct, and severely reprobate and denounce it. We fail in duty if there is not placed on all attempts at spiritual seduction the immediate brand of our strongest condemnation. - J.O.
If there arise among you a prophet. I. THE EVIDENCE DRAWN FROM MIRACLES, IN FAVOUR OF ANY DIVINE REVELATION, rests in general on the testimony of those who saw the miracles performed. But in addition to this, it is important to inquire, whether some consideration may not be at the same time due to the nature and tendency of the doctrines themselves, and whether there may not be in them some internal marks, which, in some cases at least, may enable us to distinguish false miracles from true. That such a criterion was given to the Jews appears plain from the words of the text, according to which, though a miracle should actually be performed, yet if its intention was to teach the doctrine of idolatry, it was not to be considered as a miracle authorised by God.II. Yet the text does not appear to be confined merely to fictitious miracles of human contrivance, BUT TO EXTEND TO REAL MIRACLES ACTUALLY PERFORMED, either by men permitted so to act, or by the agency of superior intellectual beings, with the permission indeed of God, but not by His authority. Not only no human art or deception, but also no superior, or supernatural power should undermine our faith, or draw us from the allegiance which we owe to God. III. I cannot dismiss the subject without taking notice of a DIFFICULTY WHICH MAY POSSIBLY BE THOUGHT TO ATTEND THE FOREGOING THEORY. It relates to the assertion that no internal doctrine can be brought in proof of a miracle. For it may be said, that there are certain doctrines conveyed by the help of miracles, which no human reason could ever have discovered; such are, that God on certain conditions will freely forgive sins, and that to the sincere, penitent, and faithful believer in Jesus Christ, He will grant life eternal. The answer is, that though the truth of these things be beyond the reach of the human reason to discover, yet the things themselves are not beyond the reach of the human imagination to conceive. Their truth therefore must depend on the evidence of the miracles which were wrought in their support, and the miracles must first be distinctly proved, before we can give an admission to the doctrines. (W. Pearce, D. D.) 1. We do not call our Jewish brethren from Jehovah, but to Him. We worship the very same God whom the Jews worship; and we maintain His unity as strongly as any Jew in the universe can maintain it. As for idols of every kind, we abhor them as much as Moses himself abhorred them. Moreover, we consider the law which was written on the two tables of stone as binding upon us, precisely as much as if it were again promulgated by an audible voice from heaven. With respect to the ceremonial law, we do indeed call you from the observance of that; and we have good reason so to do; for you yourselves know that all the essential part of your religion existed before the ceremonial law was given; and that Abraham, and Isaac, and Jacob, who lived hundreds of years before the ceremonial law was given, were saved simply and entirely by faith in that promised seed, in whom all the nations of the earth are blessed. If you ask, Why then was the ceremonial law given? I answer, To shadow forth your Messiah, and to lead you to Him; and when He should come and fulfil it in all its parts, it was then to cease; and you yourselves know that it was intended by God Himself to cease at that appointed time. If then we call you from the outward observances of the law, it is not from disrespect to that law, but from a conviction that it has been fulfilled and abrogated by the Lord Jesus. We call you only from shadows to the substance. We call you to Christ as uniting in Himself all that the ceremonial law was intended to shadow forth. I am aware that in calling you to worship the Lord Jesus Christ we appear to you to be transferring to Him the honour due to God alone. But if you will look into your own Scriptures you will find that the person who was foretold as your Messiah is no other than God Himself. Receive Him in the character in which the prophet Isaiah foretold His advent, as "the Child born, the Son given, the wonderful Counsellor, the mighty God, the Prince of peace." Call Him, as another prophet instructs you, "Jehovah our Righteousness," and know that in thus "honouring Christ you will honour the Father who sent Him." 2. The next thing which we proposed to show was, that our authority for calling you thus to Christ is not founded on such prophecies or miracles as might have issued from an impostor, but on such as it was impossible for an impostor to produce. Consider the prophecies; they were not some few dark predictions of mysterious import and of doubtful issue, uttered by our Lord Himself; but a continued series of prophecies from the very fall of Adam to the time of Christ; of prophecies comprehending an almost infinite variety of subjects, and those so minute, as to defy all concert either in those who uttered, or those who fulfilled them. Consider the miracles also; these were beyond all comparison greater and more numerous than Moses ever wrought. The whole creation, men, devils, fishes, elements, all obeyed His voice; and at His command the dead arose to life again. But there is one miracle alone which in particular we will mention. Jesus said, "I have power to lay down My life, and I have power to take it again"; and the former of these He proved by speaking with a loud voice the very instant He gave up the ghost, showing thereby that He did not die in consequence of His nature being exhausted, but by a voluntary surrender of His life into His Father's hands. And at the appointed time He proved the latter also, notwithstanding all the preparations made to defeat His purpose, all which proved in the issue the strongest testimonies to the truth of His word. We therefore confidently call you to believe in Him, and to embrace the salvation which He offers you in the Gospel. But there is one great argument which we have reserved till now, in order that it may bear upon you with the greater weight. 3. We declare to you, then, in the last place, that in calling you to Christ we have the express command of God Himself. Moses, in chap. Deuteronomy 13, bids you, as we have seen, not to listen to any false prophet; but in Deuteronomy 18:18, 19, he most explicitly declares that a prophet should arise, to whom you should attend. Now I ask you, who is the prophet here spoken of Where was there ever, besides Moses, a prophet that was a Mediator, a Lawgiver, a Ruler, a Deliverer? Was there ever such an one except Jesus? And was not Jesus such an one in all respects? Yes; He has wrought for yell not a mere temporal deliverance like Moses, but a spiritual and eternal deliverance from sin and Satan, death and hell; He has redeemed you, not by power only, but by price also, even the inestimable price of His own blood. When therefore you plead the authority of Moses, we join issue with you, and say, Be consistent. Renounce false prophets, because he bids you; but believe in the true Prophet, whom God, according to His Word, has raised up to you, because He bids you. Let His authority weigh equally with you in both cases; and then we shall not fear, but that you will embrace the salvation offered you in the Gospel, and be the spiritual children, as ye already are the natural descendants of believing Abraham. (C. Simeon, M. A.) Homilist. I. THAT NO INSTRUMENTALITY IS OF ANY REAL SERVICE TO MAN, AS MAN, THAT DOES NOT PROMOTE IN HIM A RIGHT SOVEREIGN AFFECTION.1. Every man is under some one dominant affection. Love of — (1) (2) (3) (4) 2. A wrong dominant affection in a man will neutralise the highest services that may be rendered to him. II. THAT THE ONLY RIGHT SOVEREIGN AFFECTION IS SUPREME LOVE FOR THE SUPREMELY GOOD. All goodness streams from God as all light from the sun. Ought He not, then, to be extremely loved? III. THAT THE ONLY PULPIT THAT IS OF ANY REAL SERVICE TO MAN IS THAT WHICH GENERATES AND FOSTERS THIS SOVEREIGN AFFECTION. 1. It is the pulpit that works into man the conviction that God loves men, though sinners. 2. It is the pulpit that exhibits God as essentially good and benevolent in Himself. (Homilist.) I. What are THE POINTS OF DANGER? 1. The first may be described as being somewhat after a philosophical sort. There is nothing rude in the assault, nothing violent or startling, from a merely physical point of view; it is a very delicate encroachment upon religious thought; it is impalpable as a dream. Surely this is harmless: it is more than harmless; it is instructive: it may be a lesson in the deeper philosophy; it may be the beginning of a widening revelation. The mischief is this, that a man who would listen to such a dreamer, or seer of visions, and allow his religion to be affected by the nightmare, would turn the man out of his presence if he attempted to offer him a single idea upon any practical subject under heaven. We are easily beguiled from the religious point. "O foolish Galatians, who hath bewitched you?" It would seem as if it were easier to murder the soul than to kill the body. The first point of danger, therefore, is thus clouded in a golden veil; and the man who may be said to be preparing for that danger is dreamy, hazy-minded, speculative, always looking into a mist if, haply, he may find a star; such a gentle, dozing creature, so harmless, and really so very attractive in many qualities of his character. 2. What is the second point of danger? It is not at all philosophical; it may be ranked among the social forces that are constantly operating upon life (ver. 6). Social influences are constantly operating upon our faith. The youngest member of the family has been reading a book, and has invited the head of the house to go and listen to some new speaker of theories, speculations, and dreams; the service is so beautiful; the idea is so novel; a great deal of the rush and tumult common to elementary religious life is totally escaped; the intellectual brother — the man supposed to have all the brains of the family — has got a new idea — an idea which in nowise associates itself with historical churches and traditional creeds, but a brand new idea, altogether sparkling and daring, and whosoever professes it will at once take his place in the synagogue of genius; or the darling friend has caught a voice down some byway, and he will have his other self go with him in the evening to hear this speaker of anti-Christian ideas — a man who has undertaken to reconstruct so much of the universe as will allow him to touch it; a person of exquisite mind, of dainty taste, and of quiet latent power. The subtle purpose is to draw men away from the old altar, the old Book, the God of deliverance and beneficence, of mercy and redemption, to another God who will condescend to be measured for a creed, and who is not above sitting for his portrait. Do not follow a multitude to do evil. Do not always be at the string end, led about by those who are of more forceful and energetic will than yourselves. Be sure as to what they are taking you to; have a clear understanding before you begin. You would not allow those persons to interfere with anything practical: when the discussion of commercial questions arises, you stand at the front and say, There I can bear testimony, and there I ought to be heard. Why claim such a solemn responsibility in the settlement of nothing, and allow anybody to settle for you the great questions of religious truth and personal destroy? 3. What is the third point of danger? It is not philosophical; it is not, in the narrow sense of the term, social; it is a point of" danger which may be characterised as public sentiment, public opinion — a general turning round, and a wholesale abandonment of old theologies and old forms of worship (vers. 12, 13). Some men may have courage to laugh at the dreamer; others may have virtue enough to resist the blandishments of the nearest friend; but who can resist the current or tendency of public opinion? II. What is THE COURSE TO BE TAKEN UNDER CIRCUMSTANCES OF DANGER? Moses had no difficulty about his reply: let us see what it was, and consider whether we can adopt it. "And that prophet, or that dreamer of dreams, shall be put to death" (ver. 5). The seducer in the family brings upon himself this penalty. "Neither shall thine eye pity him. neither shalt thou spare, neither shalt thou conceal him: but thou shalt surely kill him" (vers. 8, 9); "thou shalt stone him with stones, that he die" (ver. 10). And as for the city — representative of public opinion — "Thou shalt surely smite the inhabitants of that city with the edge of the sword," etc. (vers. 15-17). That was a drastic course; there is no touch of compromise in that stern provision; there is no line of toleration in that tremendous answer. The same course is to be taken today, as to its spiritual meaning. Physical violence there must be none; the day of physical pains and penalties for spiritual offences has closed; but the great lesson of destruction remains forever. What penalty, then, shall we inflict upon men who seek to destroy our faith? I hesitate not in my reply: Avoid them; pass by them; they would injure your soul. (J. Parker, D. D.) 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