Then the elders of his city shall summon him and speak with him. If he persists and says, "I do not want to marry her," Sermons
I. RESPECT FOR THE HONOR OF THE FAMILY. In the East, as is well known, childlessness is reckoned a calamity, almost a disgrace. Hence, as well as for other reasons, the severity of the law in ver. 11. Hence also this custom of marrying a brother's widow, in order to raise up seed to the brother. The motive is plainly to avert disgrace from a brother's house, to wipe out his reproach, to hand down his name in honor. We may respect the feeling while repudiating the form in which it embodied itself. What touches the credit of our families ought to be felt to concern ourselves. Not in the sense, certainly, of leading us to uphold that credit at the expense of truth and of justice to others; but in the sense of doing everything we can with a good conscience to maintain or redeem it. II. DESIRE FOR A PERPETUATED NAME. The men of the old dispensation, as Matthew Henry says, not having so clear and certain a prospect of living themselves on the other side death as we have now, were the more anxious to live in their posterity. The principle is the same at bottom as that which leads us to wish for personal immortality. What man desires is perpetuated existence, of which existence in one's posterity is a kind of shadow, affording, in contemplation, a like "shadow of satisfaction" to the mind. Positivism, in falling back from a personal to a corporate immortality, is thus a movement in the wrong direction. The exchange it proposes is the substance for the shadow. The desire to exist in the remembrance of posterity, and to be well thought of by them, is, however, a legitimate principle of action. It should operate in leading us to live good and useful lives, which is the secret of the only lasting honor. "Only the actions of the just III. THE DISGRACE ATTACHING TO REFUSAL OF THE DUTIES IMPOSED ON US BY RELATIONSHIP TO THE DEAD. The disgrace in this case was emphatically marked (vers. 9, 10). The wishes of the dead should be very sacred to us. The duties which spring from the bond of relationship, or from express request, should, if possible, be faithfully discharged. Aiding in the settlement of affairs, seeing provision made for a widow and children, accepting and fulfilling trusts, etc. - J.O. 1. The most rigid adherence to the principles of moral integrity. Truth. Honesty. 2. The exercise of love and kindness. 3. That a man should preserve his soul in peace and patience. 4. That commerce be consecrated and elevated by the spirit of holiness. II. Having described what a Christian should be in commerce BRIEFLY SHOW WHY HE SHOULD BE IT. All considerations by which religion and morality are commended and enforced are applicable here. The course pointed out is right in itself, what we owe to God and connected with eternal destiny. It is necessary to inherit the kingdom of heaven. It is presented to us in the example of Christ, whom all disciples should imitate. In one word, Christianity requires it; all its precepts, principles, blessings, and prospects require it. (A. J. Morris.) (Bp. Newton.) 1. Some rights men are born to — such as the use of their own limbs, the free and uncontrolled exercise of their faculties of body and mind — these faculties, derived from the Author of life, sufficiently speak the intention of the Giver — that they should be freely, but at the same time innocently used — this is the equal birthright of every man. 2. Again, if every human being that God has made has a right to live, to breathe, to move, to think — he must also have a just claim to the product of his labour and his thought. 3. Another source of right springs from mutual, voluntary engagements — expressed, or implied — which ought all to be candidly interpreted, and conscientiously fulfilled. 4. Of all obligations the most binding and indispensable is to do no wrong to any; to hold the rightful claims of our fellow creatures sacred. First, all restraint upon personal liberty exercised by one man upon another — uncompelled by previous aggression — tends wantonly to defeat man's whole destination; and is therefore a daring outrage against the Author of his being. Equally, or rather more unjust and more criminal is it, to forge chains for the mind — to prohibit the use of reason — to compel men to violate their conscience. Next to the undisturbed use of our bodily and mental faculties, the fruits of their exertion, justice maintains inviolable — and consequently enjoins — the exact observance of those civil laws by which the disposal of property is regulated, "not merely for wrath, but for conscience sake." Moreover, independently of government and laws, that those contracts which are entered into for mutual aid and benefit, and without which mankind could not act collectively and in concert, are to be formed on fair and upright principles, and fulfilled with punctuality — is as evident as that man was created to be a social being, and that no one should undermine that mutual confidence and that willingness to combine and to cooperate together, on which the common good so manifestly depends. Nor do commercial or pecuniary concerns form the only province of justice. She is equally solicitous to render unto all their dues of every kind. She abstains as carefully from violating another's reputation as his property; of which, indeed, it often constitutes the most valuable part; and as scrupulously shuns taking any unfair advantage in the most secret transaction, as in the sight of all the world. Who is not sensible of the discordant and tumultuous state into which mankind would fall were justice to take her flight? Selfishness and rapine on all sides prevailing in a short time little would remain for the one to covet or the other to prey upon and monopolise. Justice is essential not only to the comfort, but to the subsistence of the species. But where neither the eye of man can penetrate, nor the hand of man can reach — there the claims of justice are felt by the truly upright; the reasonable expectations of their fellow creatures weighed in an impartial scale, and answered with the same conscientious care and unswerving rectitude, as if they were defined by the strictest statutes, and enforced by the severest penalties. Far beyond all formal compacts, all legal obligations, is the demand of reason and conscience on the just man. In comparing his own rights with those of others, his justice stretches into the domain of generosity; in comparing the claims of others between themselves his generosity never deviates from impartial justice. So imperceptible are the shades of difference that separate justice from generosity — whether we consider their motives, obligations, or effects — that, amongst the ancient philosophers justice was the common name assigned to both; and denoted the general principle of all the social virtues — and our Saviour comprehends all that is equitable and all that is kind and disinterested in one and the same precept — "Do unto others, as ye would that they should do unto you." I shall only add, that as justice is that virtue which is most essential to every social state, and that state which is reserved for the spirits of the just will be preeminently social; so the habits of justice, which have in this world been interwoven with all their sentiments and actions, must there attain their highest perfection and produce the happiest issue. (P. Houghton.). People Amalek, Amalekites, Ephah, MosesPlaces Amalek, Beth-baal-peor, EgyptTopics Desire, Elders, Marry, Persists, Responsible, Saying, Says, Speak, Spoken, Stand, Stood, Summon, Talk, Town, WishOutline 1. Punishment must not exceed forty lashes4. The ox is not to be muzzled 5. Of raising seed unto a brother 11. Of the immodest woman 13. Of unjust weights and measures 17. The memory of Amalek is to be blotted out Dictionary of Bible Themes Deuteronomy 25:5-10 5661 brothers Library Therefore at that Time, when the Law Also...27. Therefore at that time, when the Law also, following upon the days of the Patriarchs, [2010] pronounced accursed, whoso raised not up seed in Israel, even he, who could, put it not forth, but yet possessed it. But from the period that the fullness of time hath come, [2011] that it should be said, "Whoso can receive, let him receive," [2012] from that period even unto this present, and from henceforth even unto the end, whoso hath, worketh: whoso shall be unwilling to work, let him not falsely … St. Augustine—On the Good of Marriage The Doctrine of Arbitrary Scriptural Accommodation Considered. Nor, Because I Called Ruth Blessed, Anna More Blessed... Genealogy According to Luke. Of those who are Able to Profit Others by virtuous Example in Supreme Rule, but Fly from it in Pursuit of their Own Ease. Genealogy of Jesus According to Matthew. The True Manner of Keeping Holy the Lord's Day. The Roman Pilgrimage: the Miracles which were Wrought in It. Cix. Jewish Rulers Seek to Ensnare Jesus. Preaching (iii. ). Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin. Deuteronomy Links Deuteronomy 25:8 NIVDeuteronomy 25:8 NLT Deuteronomy 25:8 ESV Deuteronomy 25:8 NASB Deuteronomy 25:8 KJV Deuteronomy 25:8 Bible Apps Deuteronomy 25:8 Parallel Deuteronomy 25:8 Biblia Paralela Deuteronomy 25:8 Chinese Bible Deuteronomy 25:8 French Bible Deuteronomy 25:8 German Bible Deuteronomy 25:8 Commentaries Bible Hub |
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