Deuteronomy 22:1-4 -

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."