Keep therefore and do them; for this is your wisdom and your understanding.
The wisdom of being holy
Moses, the man of God, having, by the appointment of heaven, delivered to the Israelites most excellent laws and commandments, pathetically exhorts them in this chapter to keep those laws and observe those commandments.
1. That these laws and statutes, which God gave the Israelites, contained in them an inestimable treasure of wisdom, for those words, “This is your wisdom,” may refer to the statutes and judgments, the wise and well-ordered laws which were given to the people. Or, secondly, these words may be applied to the keeping of those laws and statutes, “Keep them and do them, for this,” i.e. this keeping and doing of them, “is your wisdom and your understanding.” Your diligent observing and practising of these laws and statutes are an eminent part of wisdom. The best and chiefest wisdom is to be religious, and to live in the fear of God. And this is the sense of the great Lawgiver in my text, “Keep and do the statutes and judgments which I have taught you,” saith he, “for this is your wisdom and understanding.” As much as to say, he that lives a holy and godly life, he that walks innocently and uprightly, and conscientiously observes the Divine laws, doth truly deserve the name of a wise man. I will show you that a virtuous and righteous man is master of the greatest understanding and highest prudence, and that to be good and wise are one and the same thing. I premise this, then, that there are two essential parts of true wisdom. The first is to understand and judge aright of things, to think of them as indeed they are; the second is to act according to the appreciation and judgment of things, to shun the evil which we discover to be such, and to choose and embrace what we know to be right and good. This I offer as an exact idea of true wisdom; and accordingly you shall see that the person who leads a virtuous and holy life is the only wise man. First, then, he hath the truest notions and conceptions of things, he hath arrived unto a right discerning of what is just and good. His understanding (which is the basis of all religion) is duly informed, and his principles are the best and truest. Error and a depraved judgment being the source of the greatest immoralities in the world, a wise man first of all endeavours to lay aside all vitiated opinions. His care is therefore to remove all wrong opinions and mistakes about things. He labours to think aright, and to bring himself as soon as may be to true apprehensions. New, then, holy and righteous men may be believed to have attained to this first part of true wisdom, because they have right notions of themselves, their souls and bodies, of the things of this world, and of God the Supreme Governor of all. The other essential part of wisdom is to act according to this apprehension and judgment of things, to live according to these excellent notions and maxims. And here I shall further demonstrate to you that piety and wisdom are terms convertible, and that it is impossible to be wise unless we be religious. In general, then, I say this, for a man to act according to his knowledge, to live according to what he possesseth, is all argument of a wise man, and the contrary is great folly and weakness. Certainly, the Author of the Christian religion would not institute anything that is contradictory and inconsistent with itself; and yet such should Christianity be after the rate of some men’s behaviour, who, glorying in the name of Christians, act in opposition to the laws and rules of Christianity. That is the best religion, and worthy of its heavenly Author, which displays itself in the actions and deportments of men, which restrains them from beloved vices, checks their most pleasurable lusts, and is ever visible and operative in their lives. Most men know and every day experience the world to be vain, vice to be dangerous, and integrity and honesty to be the choicest possessions; and yet herein they betray their prodigious folly, that their lives and practices are no ways suitable to those notions; for they inordinately love the world, and prosecute its vanities; they live as if there were no danger at all in the commission of sin, and they act as if honesty were the blemish of a man’s life. Thus they walk antipodes to themselves, they run counter to their own persuasions, they baffle their own judgments, they contradict their own apprehensions. This is the guide of the world, and it savours of the highest imprudence and folly imaginable. It must be an act, then, of great wisdom to walk accurately and circumspectly.
1. He must needs be voted for a wise man who makes choice of the greatest good, and pitcheth on the chief and best end, and minds the things of the highest concernment. This no sober and intelligent person can deny; and by this it is that a godly man proves himself to be the possessor of true wisdom (Psalms 4:6). The folly of men is seen in nothing more than in their huge mistakes about their chief good; and therefore here every good man is exceeding cautious, and with great deliberation chooseth that which he knows to be absolutely good and indispensably necessary. And what is that? Happiness. And what is that happiness? It is briefly this, to live in the enjoyment of God, to love Him and to be loved by Him, to partake of His favour here and of His glory hereafter.
2. He that is truly wise after he hath propounded to himself and chosen the chiefest good, will find out, and then use the best and fittest means for the attaining of that end. And on this account likewise, holiness is the best wisdom. The Christian man sits down and seriously considers the method which is prescribed him, in order to his happiness, recollecting that peremptory decision of St. Peter, “Neither is there salvation in any other, for there is no other name under heaven given among men, whereby they must be saved.” This is the method which the Gospel prescribes, this is the plain road to heaven, and he resolves to continue in it to the end of his days.
3. True wisdom teacheth us to regard this end and these means in the first place, and to employ ourselves about them betimes. Where delays and demurs may prove exceedingly dangerous a wise man counts it his interest to make haste, and to make sure of his happiness the first thing he doth. No prudent person will trust to that which is uncertain, frail, and flitting.
4. It is approved wisdom to part with a lesser good that we may make ourselves sure of a far greater, and to undergo some lighter evils to put ourselves out of danger of falling into those which are more heavy and grievous. The fencer receives a blow on his arm to save his head. In a great tempest the richest lading is cast into the sea, to secure the vessel and the passengers’ lives. We are willing to recover health and prolong life by abstinence and great severity on the body. We are contented to be sick that we may be well. We submit, to save our life, to the loss of a limb; we let a part go to save the whole. All these actions are thought to be regulated by right reason, and were ever recorded as instances of human prudence. And on the same score must he that is truly religious be concluded to be the owner of singular prudence and discretion. He denieth himself the sinful pleasures of the world, and by that means assures to himself those pleasures which are at God’s right hand for evermore.
5. It is certain, and it will hardly meet with any gainsayer, that that person proves himself to be wise and prudent who, seeing the uncertainty and changeableness of this present state, makes certain provision for the future.
This is the wisdom of a godly man; he takes a prospect of the other world whilst he stands upon this.
1. The poor pretenders to wisdom are baffled, and the mere shows and semblances of it in the world are utterly disgraced. You must know, then, that there is a seeming counterfeit wisdom; and there is a real and substantial wisdom, which justly deserves that name.
2. From what hath been said there is a plain discovery of true and substantial wisdom. I have let you see that it is a very large and comprehensive thing: it consists both in knowledge and practice. It is not only a right judgment of those things which are Divine, and appertain to faith and obedience, but it is acting according to that knowledge and judgment of those Divine matters.
3. That hence we have a demonstration of the excellency of religion and a holy life, and consequently a prevalent motive to the embracing of them. There cannot be a greater incentive to godliness than this, that it is the greatest wisdom. This doctrine concerns us all. Seeing the fear of the Lord is the beginning, the head, the main part of wisdom, let it be our chief study how we may fear and worship God aright, and walk uprightly in the whole course of our lives, and let us be afraid of nothing so much as offending God and doing that which is sinful. (J. Edwards, D. D.)
The influence of revealed truth upon a nation
I. That the possession of the revealed truth of God is the most distinguished privilege of a nation.
1. It is the duty of every man thus possessing the revelation which God has given to acquaint himself with it.
2. As God has thus made it the duty of every individual to inquire and to learn, so has He secured to them the means of instruction, by raising up an order of men whose business it is to teach; to make known the statutes and judgments which He has given.
3. We see this, likewise, in the solemn duty, binding on every parent, to teach these statutes and judgments to his children.
II. That from the general diffusion of this truth those practical results can alone be expected which shall make these solemn words applicable: “Surely this great nation is a wise and understanding people.”
1. You will all allow, that in proportion as a nation is made righteous, in that proportion it becomes wise and great.
2. We may calculate with certainty on another effect. Whenever the truth of God is extensively diffused through a nation its morality will be improved.
3. A nation will be thus made wise and understanding, because it will be preserved from dangerous errors, and especially from wasting infidelity.
4. Another great effect of the general diffusion of the truth of God is the establishment of civil order and peace.
5. The greatest happiness will result from this general diffusion of the revealed truth of God. (R. Watson.)
Britain’s privileges and obligations
I. As a nation we enjoy valuable advantages and blessings.
1. Liberty.
2. Political power and eminence.
3. Diffusion of God’s Word. Number and influence of pious and holy men.
II. That our valuable advantages and blessings as a nation place us under momentous obligations to the God by whom they were bestowed.
1. An obligation to gratitude.
2. An obligation to repentance.
3. An obligation to the maintenance and diffusion of Divine truth. (Dr. Parsons.)
The Bible the wisdom of a nation
Parting words are generally impressive words. In this, the last of the books of the Pentateuch, Moses delivered to the people of Israel his parting counsels. He sets before them, in words of expostulation and warning, good and evil--life and death. And not only does he give them these impressive exhortations, but, foreseeing--for God was pleased to give him a revelation of it (Deuteronomy 31:16)--that their deceitful hearts would turn aside, he utters the plainest predictions of the judgments which have since overtaken them. We see, then, that Israel’s safety was identified with her adherence to pure and undefiled religion. At the time when all the nations of the earth beside were in darkness, she was made the depository of the knowledge of the true and only God. Still, while these things are so, and while we cannot admit the idea of a peculiar people in the sense in which Israel was, it is impossible for those who acknowledge that “the Lord is King,” and that He is “Judge of all the earth,” to doubt that, as with individuals, so with nations, a high measure of Divine favour involves of necessity a proportionate degree of national responsibility. Holding those feelings, we shall be brought to acknowledge that, nationally, we have ourselves much in the sight of God to answer for.
I. In the first place, then, the Bible brings greatness to a nation, because, when received and obeyed, it brings God’s blessing with it. The glory of Israel was the presence of Jehovah amongst them. There was no nation--to use the words of Moses in the text--that had God so nigh them as had they. In their journeys through the wilderness He was visibly present in the pillar of cloud; and afterwards, in the temple which was founded on Mount Moriah to His praise, the Holy of holies sufficiently indicated to them His special abode with them. When He departed from them their safeguard was withdrawn: the enemy made Jerusalem, hitherto invincible, a heap of stones. Similarly, our own land, at the period of the Reformation, received the Holy Scriptures, and since then, in their possession and use, has obtained from God innumerable blessings: religion has extended itself in renewed vitality amongst us; and this great nation has become a wise and understanding people. But, apart from the security which the fear of the Lord brings with it, we shall see that--
II. The Bible brings greatness to a nation because it elevates the national character. I do not seek to palliate our multitudinous sins. Still, even now, Britain I do believe to be the stronghold of pure, because scriptural, religion. The Bible is not yet dethroned from the affections of her people; and, for tiffs reason, the basis of the national character is yet sound.
III. The duty of personal acquaintance with the Scriptures and of instructing the young out of them. (S. Hayman, B. A.)
Security of the established religion the wisdom of the nation
I. The exercise of religion is the principal end of every government and consequently an act of the truest wisdom.
1. It is of no small advantage to the mutual correspondence of the members of a community that religion is agreeable both to the natural tendency of every particular man’s mind, and the general consent of all nations interweaving it in their several constitutions. Because as, on the one hand, whatever notion is so universal cannot be destroyed without the greatest violence to human nature; so, on the other hand, it is an obvious fixed point in which all the members may the most easily be supposed to centre, and will in course, if duly cultivated, be not only a bond of union between God and man, but also between one man and another.
2. The many happy consequences and natural good effects of religion are so serviceable to a state as upon the most cogent arguments to recommend the exercise of it to every wise government as its principal end.
(1) It was wisely ordained of our ancestors, that as well great pleadings as noble actions should begin with devotion, because without the aid of heaven nothing can be prudently undertaken or ever rightly succeed. For certainly as it is evident from reason that the power of the Almighty extends to the rewarding or punishing, the advancing or destroying every nation, as their actions please or displease Him, so will ordinary reading, and even common experience, assure us that God does actually interpose in all governments.
(2) But further, religion is not only the truest support, and therefore ought to be the chief end of every government with respect to the unforeseen and unaccountable blessings of Providence which attend it, but also with respect to its own natural good effects in the influence which it has upon the several members of a society.
(a) If we consider the governing part of a nation. As nothing can temper the greatness and power of a prince more than a just sense of religion, so neither can anything more recommend him to the love and reverence of his people.
(b) If we consider what shall render people most tractable and obedient to governors, we shall find that Christianity must certainly have the most beneficial effect.
II. A settled form of religion is, as the means, most conducive to that end, and therefore an improvement of the wisdom. For however religion, naturally speaking, may not consist in form, and we may allow that a person supposed separate from all community may practise it without any form; yet, besides that, even in that case the want of a fixed method may create many inconsistencies, and in time destroy his religion. So that though forms are not always of the essence of the thing formed, yet, at least, they are the means of promoting and even preserving it; and accordingly in all acts of government, in the sessions of all great councils, there are settled methods of proceeding; and particularly in the practice of the law, there are forms of process, terms, garb, rules of court, and other formalities which, though not the essence of the law, yet are the means of the execution of it. The same reason therefore which prescribes a settled form to all other acts of society prescribes it to religion also.
1. It is to be feared lest too great a latitude of worship should destroy religion itself, and the liberty, as nowadays stretched beyond the design of the toleration of every man serving God in his own way, should end in not serving Him at all.
2. Supposing Christianity in general were not endangered from a boundless latitude, nor liable to be lost in the confusion; yet, at least, the better part of it, Protestantism, must needs run a mighty hazard from so unlimited a variety.
3. A boundless latitude of worship may not only prove destructive to religion in general, and Protestantism in particular, but, what even men of the loosest principles ought to be concerned for, will also disturb the peace of a nation. For as religion has not only the most universal, but even the most powerful sway over men’s minds, so it will be heard wherever it pleases to exert its voice; and the very calves of Dan and Bethel shall be able to divide the kingdom of Israel from that of Judah.
III. A due provision for the security and advancement of such a settled form is the only completion of that wisdom. With regard to this notion was it that our pious reformers established it by law, and for a further security did their successors appoint penalties and settle a test. (John Savage, M. A.)
The national greatness of Britain, its causes, dangers, and preservation
Canaan was evidently the glory of all the earth, and Israel the most renowned of all people; in wealth, in intelligence, in honour, and in victory the Hebrew nation exceeded all the nations by which it was surrounded. Now, England is a great nation, and compared even with enlightened countries, it assumes an imposing splendour; and if viewed in contrast even with the cultivated nations of the continent of Europe, it stands at the head of them all. Its commercial enterprise, its civil and religious character, its indomitable industry, its multiplied comforts, and the distinguished reputation which it has in all the nations of the earth, place it alone--far above any other country. It is natural for a man to look at England, and to ask, “How is this?” And having discovered the fact of this greatness, and the causes of it, the inquiry naturally suggests itself, “How is this greatness to be perpetuated and increased?”
I. The causes of Britain’s greatness.
1. The first thing mentioned in the text, and which is presented throughout this book, is that the nation’s greatness consists in having the knowledge of the true God; and this is peculiar in respect to England. God is nigh unto this nation, and has given it the knowledge of Himself, and this is the foundation of our prosperity.
2. Another cause mentioned in the text, and which may also be ascribed to Britain, is our multitudinous and wonderful deliverances. If anyone will open the pages of history and read them, he will see how this country has risen among the nations of the earth by the remarkable power of the hand of the Lord.
3. Another means which this text prescribes is the institution and preservation of the Christian ministry. This agency has distributed knowledge--this has nerved the people with right principles--this has taught them industry, benevolence, and all the social virtues--and, above all, it has exhibited to the people the way of salvation by Christ, and furnished motives to holiness, and to every kind benevolent act, of which even the learned amongst the heathen were all ignorant.
4. Again, the text points out another means of promoting this greatness, and that is the communication of religious knowledge to the young.
5. Another point is the influence of a praying community; “for what nation is there so great, who hath God so nigh unto them, as the Lord our God is, in all things that we call upon Him for?” What a multitude of praying people--formed by the Gospel--live in Britain! This has doubtless been a greater security to her than all her wooden walls, or than all her large armies. Prayer is a benevolence which any man can confer on kings or on statesmen, and the only thing very many have to do with them is to pray for them.
6. I will mention one other source of her greatness, and that is her unrestricted possession of the Divine Word, and the laws of the land being largely founded on the laws of that book. What a blessing has the Bible been! Among our mercies are the statutes and laws by which we are governed taken principally from this book. Much imperfection, it is true, still remains in these laws; and many of us have grievous complaints to make about them; but, viewed as a nation amongst other nations, there are no laws like those of Britain, because they more closely conform to the laws of God than those of any existing nation; and they are being brought nearer to the blessed book of God; but still, as they are, they are looked upon with envy as the glory of the world.
II. The dangers to which the possession of this greatness exposes us. The first which Moses presents to them was self-conceit. If not very watchful over prosperity, luxuriousness, the indulgence of fleshly appetites, indolence, and neglect of others, come in with it taking rest, and lying down in the nest which we have made so comfortable for ourselves, and never looking over it to see the miseries of those who have not got a nest, and for whom it is our duty to assist in making one, that they may be as happy as we are. See how these sins are abroad amongst us!--how prevalent are pride and forgetfulness of God, Sabbath profanation, rejection of the Gospel, luxuriousness, prodigality, and many other sins.
III. The means of preserving and of perpetuating this greatness. There are two modes of doing this, which are particularly referred to in the text. The first is personal piety, and the second the instruction of the rising generation.
1. Amidst the greatness and dignity of Britain there is reason to fear that personal piety is falling off. Never, as a nation, was Britain more exalted; yet observe, while this exaltation continues, all sections of the Church are complaining of the want of vital fire. With a few exceptions the Churches represent trees that have not been rained upon--they want those showers from heaven which fill the heart with gladness and piety. It is of the utmost moment that your piety should be of the highest stamp, and that you may maintain and improve it, you must labour; it must be your ambition--your holy joy--to be a sort of being above everybody else in the Church. Nothing can compensate for the loss of communion with God in the closet; and if you are addicting yourselves to any of the fond pleasures of the day--misspending your time which has been taken by popular opinion from your employers, and, instead of devoting yourselves to the work of God, enjoying pleasures and amusements--if you are doing this, your poor soul will suffer, and you will require more heavenly grace to sustain you than before.
2. Another thing the text proposes is religious instruction in the family: “Teach thy sons, and thy sons’ sons.” The way to pardon and peace through the Cross must be made known; this great subject must not be kept back from the children. (James Sherman.)
The conditions of national greatness
You see from this that the fame and wisdom of Israel are to be tested solely by her obedience to the laws of God. For every nation under the sun there is no other criterion. Mankind has many tests: God has but one. If the ideal of the nation be righteous, she will be great and strong. If the ideal of the nation be base or evil, she will sooner or later perish because of her iniquity.
I. The ideal of many nations has been delight in war. They have not cared to have any annals which were not written in blood. Such a people were the Assyrians of Scripture. In the hall of Sargon, that king has had himself represented stabbing and butchering his captives with his own hands; and, in the one domestic scene found among these sculpturings of horror and bloodshed (you may see it in the British Museum), the son of Sennacherib is seated in a vine-clad arbour at a feast, opposite to him is his queen among her maidens, and close behind the queen hangs from the branch of a palm tree a ghastly human head, with an iron ring driven through the lip. Well, did it prosper, this bloody city? Read the prophet Nahum for answer, and you will see how soon it passed away in fire and sword, amid the wrath and hatred of the nations. And did war-loving Egypt fare better? We see the serried ranks of the numberless archers, we read the pompous enumeration of the victories of her Rameses; but Egypt snapped like one of her own river reeds before the might of Persia, and the fellaheen have scooped their millstones out of the face of the Rameses, the most colossal statue in the world.
II. But there has been another ideal of nations--not war in its cruelty, but general glory; not the tyranny and vengeance of armies, but their pomp and fame. This, until she learnt wisdom by bitterly humiliating experience, was the ideal of France. The nation which follows glory follows a “will-o’-the-wisp’’ which flickers over the marshes of death; the nation which follows duty has its eye fixed on the polar star.
III. Again, any nations in the East, from natural slavishness and insolence of temperament, in the West from unwarrantable fetish worship of the mere letter of Scripture, and even that grossly misinterpreted, have cherished the grovelling idea of absolutism--the crawling at the feet of some royal house, the deification of some human divinity. So it was under the cruel despotisms of Asia; so it was under the wicked deified Caesars; so it was for whole cycles in China; so it was till quite recently in Russia. From this debased notion--that mankind has no nobler destiny than to be made the footstool of a few families; that kings have a right Divine to govern wrong; that nations ought to deliver themselves, bound hand and foot, to the arbitrary caprices of men who may chance to be as despicable as a Sardanapalus, a Nero, or a John--the blood, and the good sense, and the God-fearing manhood, and the mighty passion for liberty in the breasts of our fathers saved us.
IV. Other nations, again, many of them, have had as their ideal the gaining of wealth and thirst for gold. Of all false gods, at once the meanest, and the one who most assumes the air of injured innocence and perfect respectability, is Mammon. What has this kind of wealth ever done for men and for nations? Was ever any man the better for having coffers full of gold? But who shall measure the guilt that is often incurred to fill them? Men do not disbelieve Christ, but they sell Him. By individual superiority to Mammon, let us help England to rise superior to this base idolatry. “You glory.” said Oliver Cromwell, “in the ditch which guards your shores. I tell you, your ditch will not save you if you do not reform yourselves.”
V. Once more; it some nations have had a false idea of absolutism, many, and especially modern nations, have had a false ideal of liberty. There is no ideal more grand and inspiring than that of true freedom. But what is freedom? It is the correlative of order; it is the function of righteousness. Its home, too, like that of law, is the bosom of God; its voice the harmony of the world. Liberty is not the liberty to do wrong unchecked. To be free is not synonymous with infinite facilities for drunkenness, any more than it is synonymous with infinite facilities for burglary; but to be free, as Milton said, is the same thing as to be pious, to be temperate, and to be magnanimous--
“He is a freeman whom the truth makes free;
And all are slaves beside.”
The description “every man did that which was right in his own eyes,” which is rapidly becoming our national ideal, is a description not of heroic freedom, but of hideous anarchy. A man’s liberty ends, and ought to end, when that liberty becomes the curse of his neighbours. “Oh Liberty, what crimes are committed in thy name!”
VI. What, then, is a great nation’s one and only true ideal, if it is to be indeed a wise and understanding people? The frivolous may sneer and the faithless may deride, but it is duty and it is righteousness. That is as much the law of Christ as it is the law of Sinai. If a nation be not the uplifter of this banner it is nothing, and it is doomed in due time to fall. And that is why the Bible, when men will read it by the light of truth and not of pseudo-religious theories, is still the best statesman’s manual. For it will teach him several things. It will teach him that progress is the appointed, inevitable law of human life, and that it is a deadly error to suppose that we are sent into the world only to preserve and not to improve; and it will teach him to honour man simply as man, and to regard all men, from the highest to the lowest, as absolutely equal before the bar of justice. It will teach him that always and invariably the unjust gains and the immoral practices of the class must be put down in the interests of the community, and that the interests of the community are subordinate always to those of the nation. And it will teach him that the true glory of nations lies, not in the splendid misery of war, but in the dissemination of honourable happiness, and the encouragement of righteousness, and the suppression of vice. And it will teach him that the true wealth of a nation is not in gold and silver, but in the souls of strong, contented, and self-respecting men. When statesmen have learnt all these lessons they will not be long in learning others. Nations will aim at only such conditions of life and government as shall make it easy to do right and difficult to do wrong. Statesmen will not toil for reward; they will hold allegiance to the loftiest ideal of their faith in Christ dearer than all the glories of place and all the claims of party. Like Edmund Burke, they will bring to politics “a horror of clime, a deep humanity, a keen sensibility, a singular vivacity and sincerity of conscience.” Like Sir Robert Peel, they will, amid all the chequered fortunes of their career, be able to turn from the storm without to the sunshine of an approving heart within. They will not be afraid to cut against the grain of godless prejudice; they will not be sophisticated by the prudential maxims of an immoral acquiescence: they will sweeten with words of justice and gentleness the conflicts of party; they will be quick to the encouragement of virtue; and they will be firm and fearless to the prompt, inflexible suppression and extirpation--so far as powers of government can do it--of all open and soul destroying vice. (Dean Farrar.)