The duty of cultivating neighborly kindness.
It will be a valuable study in Divine ethics if we first of all show what it is which is here required of the Hebrews, and then, with the Mosaic teaching for a starting-point, advance further and see how far in Christian ethics there is incorporated all that was valuable in the Mosaic, while there is added thereto that which belongs peculiarly to the law of the gospel.
Moses, in this paragraph, enjoins acts of neighborly kindness. To whom is this kindness to be shown? To "thy brother." He may be
In either case a like kindness is to be shown. There is contained in Le Deuteronomy 19:18 the general precept out of which these details of kindness would come. "Thou shalt love thy neighbor as thyself." This was to be the human aspect, the social side of a godly life. The basis of love to man would be found in loving God with all the heart, and soul, and mind, and strength. And as God had redeemed the people from Egypt, that they might be to himself a peculiar people to show forth his praise, they were to regard this redemption as uniting them in one bond of brotherhood, with interests and aims in common; hence each was to regard another's good as being as dear to him as his own. From this point let us now proceed to develop in outline the Christian law of kindness to others.
I. THE LORD JESUS CHRIST ENFORCES THE LAW OF KINDNESS ON HIS OWN AUTHORITY. (Cf. Matthew 5:43.) He not only reproduces the old law, but clears it from the ambiguities and disfigurements with which rabbinical teaching had obscured it. "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy." Moses had said the first, the rabbis had added the second. Christ tears off this addition. Again, when the lawyer said, "And who is my neighbor?" Christ gave him the parable of the good Samaritan, in which he virtually said, "That depends upon yourself; whoever cherishes a kindly spirit to all, he is the neighbor, however far off in place or nation." The Christian law is, "As we have opportunity, let us do good unto all men." We are to know no barriers in race, color, or clime; no, nor is even hatred or ill will on the part of others to prevent our seeking their good.
II. THIS KINDNESS TO OTHERS IS NOT THE WHOLE OF RELIGION, BUT ONLY THAT PART OF IT WHICH HAS TO DO WITH MAN. Love to God is the first command. This is the second. Benevolence without religion is incomplete; religion without benevolence is vain. Both must abound in the truly Christian life.
III. THE REASON OF BOTH IS TO BE FOUND IN THE DIVINE LOVING-KINDNESS TO US. See Matthew 7:12 : note the force of the word, "therefore," in the latter verse. Because God is so ready to bless you, be you ready to bless others. This great redeeming love of God for our race should lead us to see in all men members of one vast brotherhood, which God would encircle in his girdle of love, and draw together by the thought that, as he cares for all, each should care for the other! "Let no man seek his own, but every one another's wealth" (1 Corinthians 10:24).
IV. THE INSPIRATION TO BOTH IS TO BE FOUND IN THE CROSS OF OUR LORD JESUS CHRIST. Here, here are we to find the love that must kindle ours. "When we were enemies, we were reconciled to God by the death of his Son." If we owe so much to redeeming love, ought we not to show a corresponding love for others? What said Paul? "If we be beside ourselves, it is to God; if we be sober, it is for your cause, for the love of Christ constraineth us." "If God so loved us, we ought also to love one another."
Deuteronomy 22:5, Deuteronomy 22:13-21, Deuteronomy 22:22-24, Deuteronomy 22:25-27, Deuteronomy 22:27-29, Deuteronomy 22:30
Divine care for sexual honor.
In these, as in so many of the precepts of this book, we find civil precepts invested with religious sanctions. Nothing is more important for the honorable maintenance of social life, than that both men and women should honor each other's sex as well as their own. Those that do otherwise are an abomination to the Lord their God. There are five or six different cases supposed in the verses referred to at the heading of this Homily:
Such sins would have been thought nothing of among the Canaanites. God would have his people lifted up above them. Hence it is needful that they should be specifically named, and that the people should be solemnly told of the odiousness of these sins in God's sight, that thus they might become odious also in their eyes. While all will feel that such subjects need great wisdom in handling them, yet undue reticence thereon may work direful harm. Many need to be told with great plainness of speech, "He that breaketh a hedge, a serpent shall bite him." Our theme is—"Sexual dishonor odious in the sight of God." The following lines of thought suggest themselves.
I. God has made our nature, in every part thereof, for himself.
II. In making man, male and female, God has opened up to each wondrous possibilities of love, of holiness, of usefulness, by each rendering to the other due honor in accordance with Divine Law.
III. By as much as the joy and culture are great when God's sexual laws are obeyed, by so much are the misery and debasement great when they are disobeyed.
IV. He who trifles with himself or with others in regard to the holiest of all human relations, will find that sins of impurity nip his nature in the bud, embitter life beyond all power of expression, and render true greatness altogether impossible. One sin will drag the whole man after it. Hence our Lord's solemn warnings in Matthew 5:29, Matthew 5:30; Mark 9:43, Mark 9:45, Mark 9:47. Hence—
V. We should look upon God's order in nature with devout and reverent regard.
Kindness to animals a religious duty.
There is a most valuable note in Dr. Jameson's 'Commentary' on this passage. "The Hebrews," says Trapp, "reckoned this commandment the least of all in the Mosaic Law, yet is there such a promise attached thereto." "This law," says another annotator, "teaches a spirit of mercy; it would also tend to prevent the extirpation of any species of birds which in a country producing many snakes and insects might cause serious injury." And, on the other hand, the permission here given might also tend to prevent too rapid increase. And manifestly, here is a check put on the destructive and plundering tendencies of man, and a quiet lesson taught them that they are to regard as sacred the affectionate relation between parents and their young, which God has established in the animal world. It is not a little remarkable that we find a like promise attached to this precept as to the fifth commandment. How is this? May not the reason be thus stated? It is a duty to cultivate kindness of disposition in all respects and towards all beings. The cultivation of uniform kindliness, whether to man or beast, will have a marked effect in the elevation of personal character, and in sweetening the surroundings of life. And he who out of pure love and obedience to God shows mercy everywhere, will be himself a partaker of mercy. The following may serve as starting-points of thought.
1. The lower creatures are put at the service of man. He is permitted to have service from them and enjoyment in them.
2. This enjoyment and service which man desires in and from them are to be had only in harmony with due regard to them as the creatures of God.
3. The cultivation of kindness to all creatures is, therefore, a religious duty. And the duty of so cultivating it is not only a part of the morality of the Law, but a part of the morality of that gospel which is for every creature.
4. Where such benevolence is universally cultivated, the seal and sign of God's approval thereof will be enjoyed.
[Note the command in Deuteronomy 22:10, "Thou shalt not plow with an ox and an ass together." This prohibition prevented great inhumanity (see Jameson, in loc.). See also marginal reference for another possible intent thereof.]