"O
that there were such a heart in them, that they would fear me, and keep
all my commandments, always, that it might be well with them, and with
their children for ever!"
(Deut. 5:29.)
The
statement above is Jehovah's response to the children of Israel's
promise, made at the foot of smoking, quaking Sinai, to "hear and do all
that He would speak unto them."
It is
threefold in character. First, it has the character of a lamentation
because God knew that Israel would not keep her promise, that she would
in fact repudiate the covenant through idolatry and immorality and bring
upon her His wrath and punishment. Second, it has the character of a
wish or desire upon God's part. If men are lost, they are lost because
of their own free choice and not because God willed it so. Paul said,
"This is good and acceptable in the sight of God our Saviour; who will
have all men to be saved, and to come unto the knowledge of the truth"
(1 Tim. 2:3, 4.) Third, it has the character of parental
solicitude, an expression of Divine love. God "spared not his own Son,
but delivered him up for us all" thus indicating that he yearns over
lost humanity with the tender care and concern of a loving and
heartbroken father over the wayward ways of a recreant and prodigal son.
True Religion Defined
In
Jehovah's lamentation, there is contained a definition of true religion
as to its seat, its motivation, and its expression. The seat of religion
is the human heart, God said, "O that there were such a heart in them
...." True religion, therefore, is religion of the heart. It cannot be
inherited, practiced by proxy, nor expressed by mere outward observance
of ritualistic forms. It must emanate from the heart, hence must engage
the intellect, the emotions, and the will. It is at once intelligent,
sincere, and purposeful.
True
religion must be motivated by the fear of God. God said, "That they
would fear me" The fear of God is not the craven fear of a condemned
criminal, but a deep-seated respect and reverence for God as our maker,
our ruler, our judge, and our savior. Every act of religion must spring
from reverence for him, his laws, and his institutions. Conversely
speaking, every human innovation that has plagued the people of God from
the beginning has been born of a lack of proper reverence and respect
for Him. Its originator may have made loud protestations of sincerity,
love and devotion as the basis for his invention, but at its root has
been, consciously or unconsciously, a lack of reverence for Jehovah.
True
religion must express itself in the keeping of God's commandments. God
said, "That they keep all my commandments, always "This suggests that
one cannot separate religion and revelation. There is no way man can
know the will of God apart from revelation. Man does not and cannot know
the will of God intuitively. Well did the weeping prophet say, "O Lord,
I know that the way of man is not in himself: it is not in man that
walketh to direct his won steps."
(Jer. 10: 23.)
Paul corroborates his statement by saying, "For after that in the wisdom
of God the world by its wisdom knew not God, it pleased God by the
foolishness of preaching to save them that believe."
(1 Cor. 1:21.)
It is
likewise evident from God's statement that he permits neither human
preference nor situational modification and application of his law.
Divine grace provides for human imperfections in man's compliance with
the will of God, but not partiality. Imperfections result from man's
being "weak through the flesh" (Rom. 8:3.), whereas partiality
--choosing to do or not to do -- results from a willful rejection of
God's right to rule over us. God expects and has provided for the former
through the offering of his own Son, but he will not tolerate the
latter. To do so would be subversive of the majesty of his law and the
vitality of his government.
The
expression, "all my commandments," precludes man's regarding them with
partiality. The word, "always," rejects the possibility of situational
modification and application. A situation could only modify divine law
when the law itself provides for contingencies or choice. In the absence
of such provisions, the law is immutable. It is, therefore, neither
legalistic nor incompatible with true religion to demand a "thus saith
the Lord" for every act of work or worship.
On the
other hand, the blessings of religion are also relative. The
practitioner of true religion wields a righteous influence upon others,
particularly those of his own house.
God
said, "And with their children.” Someone has said, "It only takes one
generation of young people who have not been taught the truth to bring
about complete apostasy among the people of God." If we are careful to
practice true religion, it will be well with our children as well as
with us. Jesus said, "Let your light so shine before men, that they may
see your good works, and glorify your Father which is in heaven."
(Matt. 5:16)
Verily, we are "our brother's keepers."
Finally, the blessings of true religion are eternal. Being spiritual in
character, they are as eternal as God and the human spirit. They are, as
our text suggests, "forever!" This being true, whether or not our
religion is true religion is a matter of greatest concern to us. Do we
"have a heart to fear God and keep all his commandments, always, that it
may be well with us and our children forever?"
Other
Articles by James W. Adams
Splendid Discontent
A Stone of Witness
Red Sails in the Sunset
Rascals Are Always Sociable