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Such had been the fate of the nation; and such is the experience of an individual who turns from sin and rebels against Satan but fails to accept the Lordship of Christ. The empty heart is in peril. Reformation is not regeneration. One must beware of the demon of unbelief. Vs. 24-26.
Worry will not prolong life; on the other hand, it is worry and not work that kills. Therefore, if anxiety shortens life, it surely will not supply the necessities of life; trust God for food. Vs. 24-26. So, too, as for clothing; if God robes in such beautiful colors the perishable flowers of the field, will he not provide garments for his own children?
"And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished, that Moses commanded the Levites, which bare the ark of the covenant of the Lord, saying, Take this book of the law and put it in the side of the ark of the covenant of the Lord your God, that it may be there for a witness against thee" Deut. xxxi. 24-26.
A. I cannot promise thee that, for there be little graves in the churchyard; and who can tell but that thy young life is short; or if thou dost live, perhaps thy day of grace may be as short as was Ishmael's of old: read also Proverbs 1:24-26. Q. But if I stay a little longer before I turn, I may have more wit to serve God than now I have, may I not?
See Gratian, Dist., v, c. 4 Friedberg, i, p. 8, e.g., ... ita ut morte lex sacra feriat, si quis vir ad menstruam mulierem accedat. Gratian, Dist., 31, c. 11 Friedberg, i, p. 114. Gratian, Causa, 27, Quaest. 2, c. 18-22, and 24-26 Friedberg i, pp. 1067-1070. Gratian, Dist., 34, c. 4 Friedberg, i, p. 126. Id., Causa, 29, Quaest. 1 Friedberg, i, p. 1092. Id., Causa, 29, Quaest. 2, c. 2.
The personal object of faith was declared, but not the special thing in Christ which was to be trusted in. That is fully set forth in verses 24-26. We cannot attempt to discuss the great words in these verses, each of which would want a volume.
And after his resurrection he enlarges their commission, Mark xvi. 15, 16: "Go ye into all the world;" and, "As my Father hath sent me, so send I you," John xx. 21. See also how the Lord cast the lot upon Matthias, Acts i. 24-26.
Each is inconsistent with the other; Wellhausen's fancy is inconsistent with all that we know of religious development: Stade's is hopelessly inconsistent with Exodus iv. 24-26, where Moses's Kenite wife reproaches him for a ceremony of his, not of her, religion. Therefore the Kenite differed from the Hebrew sacra. The passage is very extraordinary, and is said by critics to be very archaic.
Otherwise it will be cast out of His sight, and be a mark for scorn and wonder. The vivid representation of a dialogue between passers-by is quoted from Deuteronomy xxix. 24-26, where it is spoken in reference to the nation.
Then read Deuteronomy 11:5-8. Wouldst thou know how God could still love his creatures, and do his justice no wrong? Read Romans 3:24-26.
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