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.).

     5138   bowing

Deuteronomy 26:1-11

     4442   firstfruits

Deuteronomy 26:1-15

     8444   honouring God

Deuteronomy 26:4-11

     8670   remembering

Deuteronomy 26:9-10

     8436   giving, of possessions

Deuteronomy 26:10-11

     8624   worship, reasons

Appendix iv. An Abstract of Jewish History from the Reign of Alexander the Great to the Accession of Herod
The political connection of the Grecian world, and, with it, the conflict with Hellenism, may be said to have connected with the victorious progress of Alexander the Great through the then known world (333 b.c.). [6326] It was not only that his destruction of the Persian empire put an end to the easy and peaceful allegiance which Judæa had owned to it for about two centuries, but that the establishment of such a vast Hellenic empire. as was the aim of Alexander, introduced a new element into …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Jews Make all Ready for the War; and Simon, the Son of Gioras, Falls to Plundering.
1. And thus were the disturbances of Galilee quieted, when, upon their ceasing to prosecute their civil dissensions, they betook themselves to make preparations for the war with the Romans. Now in Jerusalem the high priest Artanus, and do as many of the men of power as were not in the interest of the Romans, both repaired the walls, and made a great many warlike instruments, insomuch that in all parts of the city darts and all sorts of armor were upon the anvil. Although the multitude of the young …
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

Manner of Covenanting.
Previous to an examination of the manner of engaging in the exercise of Covenanting, the consideration of God's procedure towards his people while performing the service seems to claim regard. Of the manner in which the great Supreme as God acts, as well as of Himself, our knowledge is limited. Yet though even of the effects on creatures of His doings we know little, we have reason to rejoice that, in His word He has informed us, and in His providence illustrated by that word, he has given us to …
John Cunningham—The Ordinance of Covenanting

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament