Deuteronomy 9:4,5

Not for thy righteousness.

That outward success, prosperity, and greatness in the world is no true evidence of grace

I. Men are very prone to make the outward prosperity and increase which God giveth them an argument of their righteousness, and so of God’s love to them, to save them. They think it impossible that, seeing God hath so blessed them here, He should damn them hereafter. For the discovery of the weakness of this prop take notice first of these particulars.

1. Prosperity, wealth, and success are in themselves blessings, mercies, and so good things to be desired. Hence we read of the people of God praying for these earthly mercies, and we have a direction for it in the Lord’s Prayer, when we pray for daily bread. It is true, indeed, the very petition doth much limit our desires, for it is after the great things that belong to God’s glory; and it is but one petition, whereas there are divers for spiritual things, so that our Saviour would have us to be above these earthly things, as those fowls of the heaven are which on a sudden fall on the ground for their food, but presently fly up to heaven again; and then it is daily food, or as the most learned expound it, food convenient, and decent for our place and calling, not superfluity.

2. Although these are blessings and mercies, and so good things, yet they are not sanctifying of those that have them. Dives said he had good things laid up in store, but how were they good which made him bad? How were they good which could not keep him out of hell? Riches, therefore, are neither good nor bad, but indifferent in their nature. Those are good things which make us good.

3. As outward wealth and increase are blessings, so they do belong by promise unto godliness (1 Timothy 4:8). I do not say with some divines that wicked men have no right to their goods, that they are usurpers, and shall answer for every bit of bread they eat, as robbers and thieves. No, it is a dangerous position to hold civil dominion and right to be placed upon godliness. The earth hath He given to the children of men, saith the Psalmist, to all men as well as to the godly; but as there is a lawful, civil right, so there is a sanctified use, and this only the godly have.

4. Although we cannot conclude grace by outward mercies, yet thus far we must by Scripture say, that God out of a general love in a providential way doth give many a man outward prosperity and wealth for his diligence, industry, upright and honest dealing in the world. Thus Solomon saith, “The hand of the diligent maketh rich,” and truth and justice in our day is blessed by God to increase.

5. Some go into another extremity, and conclude of their good estate and holy condition because they are in a poor, needy, and miserable estate, and destitute of all earthly comforts. But every poor man is not a Lazarus, nay, there are many times none more wicked, cursed, profane, and enemies to all goodness, than those that are in a low and miserable condition. A woeful thing it is, indeed, to have nothing but misery here, and nothing but torments hereafter.

II. Why outward prosperity and blessings do not argue a man’s good estate.

1. It may be demonstrated from the original, or fountain, whence they flow. It is not only from God’s love, but His anger also. Sometimes God giveth men the outward comforts of this life in His hot displeasure.

2. Therefore may not outward plenty and mercies be made a sign of our good estate, because they have always in corrupt hearts corrupt and sinful operations. As--

(1) Outward comforts in the plenty of them are apt to beget pride and loftiness of heart, so as to despise and contemn those that are under them.

(2) If these outward mercies deaden thy heart to the things of God, or the exercise of those means of grace God hath appointed, oh, thou hast cause then to tremble in the increase of them.

(3) Then can outward abundance be no comfortable sign, when the means to get it and the way to preserve it are unlawful, and such as the Scripture condemneth.

3. Therefore may we not trust in outward prosperity, because God many times giveth a man all the good things he shall have in this life only, and afterwards there is nothing but everlasting woe and misery.

4. Therefore may we not trust in these, because we many times abuse them to a contrary end for which God gave them; He gave them to be instruments of much glory to God and good to others. Rich men are the greatest men in debt of all others; they owe much to God, much to the public, much to others’ necessities; now what comfort canst thou take if God bless thee with these things if thou dost not also find Him making thee thereby instrumental to His glory? If thou keepest all the good mercies God vouchsafeth to thee, as the ants and pismires do their grain and corn, which they hide in their little hills, and, as they say, bite it that it may not grow.

5. They are not to be relied on, because though all power to get wealth and prosper in the world argue God is with thee, yet He may be only with thee providentially and powerfully, not graciously; as when Nebuchadnezzar conquered and prevailed, when Alexander became great, Augustus happy. God was with these in a mighty, providential way, but not graciously.

Use--1. Of reproof to those who desire these outward good things more than inward and spiritual.

Use--2. Of instruction to those who meet with much prosperity and outward encouragements in this world. Take heed of thinking that God doth this to thee for thy righteousness, for thy piety.

Use--3. Of consolation to the godly, who, it may be, want many of those outward mercies the wicked have. Let them know they are no arguments of true godliness, or of God’s dear love in Christ. (Anthony Burgess.)

The warnings of Moses

I. Principles of God’s government.

1. Mark the assertion that God governs mankind.

2. That God governs by law in the moral as in the material world.

II. They point out a national danger--self-righteousness.

1. A subtlety in self-righteousness. It is so multiform.

(1) There may be the form of godliness, etc.

(2) A power to criticise.

(3) Freedom from observable faults.

(4) Possession of some great virtues.

2. And its danger is--

(1) To mistake the outward for the inward.

(2) To lose sight of personal sin through the glorification of some real or imaginary virtue.

(3) To rest on privileges.

(4) To simulate virtues.

(5) To blind the soul as to its real state and need.

Application--

1. Self-righteousness the great hindrance to the reception of the Gospel now (Luke 18:10; Romans 10:3; Revelation 3:17).

2. Use David’s prayer (Psalms 139:23).

3. Work of the Holy Spirit (John 16:8). (H. W. Dearden, M. A.)

The address of Moses

I. The address of Moses is very different from the addresses of most captains of armies under similar circumstances.

1. He makes no attempt to underrate the power of the enemies with whom the Israelites had to contend. He begins his address by telling the people that they are that day to pass over Jordan, to go in and possess nations greater and mightier than themselves. The reason for his giving such information was that the design of God was not merely to conquer the Canaanites, but to educate Israel, to teach them that by God’s power weakness may be made strength and the mighty vanquished by the feeble.

2. Moses assures the people in plain language that no righteousness of theirs had gained them the land. They might be ready enough to admit that it was not their own courage or their own bodily strength, but they might still be disposed to think that they had deserved God’s favour, that if they had not been deserving of the victory, God would not have given it to them. Self-flattery is easy, and therefore Moses very wisely and decidedly protested once for all against such a view of God’s doings.

II. The principle of spiritual life with ourselves is precisely that which Moses laid down as the principle of national life for the Israelites. God gives us the land of promise for no righteousness of our own. Everything depends on God’s mercy, God’s will, God’s purpose; the certainty of victory depends, not upon any feelings or experiences or conflicts of ours, but upon the ever-present help of the Almighty God. (Bp. Harvey Goodwin.)

Heaven and glory not the reward of our own righteousness

One would think this too obvious to be disputed in the mind of an Israelite. Then I ask if any man or woman, taking a calm retrospect of his or her life, has not to say the same?

I. Let us inquire to what subjects this principle may be applied.

1. To our lot in life, and to our temporal affairs. “The earth is the Lord’s, and the fulness thereof.” He may do what He will with His own. In the independence and infinite sovereignty of His government He sends small means and penury, or He dispenses riches and honours, according to His own good pleasure, and to accomplish the inscrutable purposes of His heavenly providence.

2. To our religious condition and privileges.

3. To success in the ministry.

4. To the rest and glory of the heavenly world. Eternal life is the gift of God.

II. What are the reasons for which we shall possess the land?

1. The choice and will, the purpose and pleasure of the Almighty.

2. God’s justice on the one hand, and His goodness on the other.

3. The faithfulness of God to His promises.

III. What is the use of this doctrine?

1. It is taught us that we may understand it. Acknowledge your own poverty and God’s riches. Submit to His method and plan of justification and acceptance by Christ. Do not go about to establish your own righteousness.

2. I cannot conclude without one caution. A farthing is a farthing, and a sixpence is a sixpence; so of an ingot of gold or a banknote. And a farthing will only purchase what it is worth. A sixpence will not buy what is worth a hundred pounds. But let it buy what it will. If you want an estate you must give the ingots and the banknotes. So let the work of Christ alone, the costly and prodigious sum, secure for you the glory and the heritage of heaven. But let your own righteousness and your small virtues do what they will. You cannot purchase glory with them, but they will do much for the welfare of men and the honour of God, and they will show forth your gratitude and love. (James Stratten.)

Mercy, not merit

Mercy, not merit, is the cause of all the blessings of our being.

I. This is true of our secular possessions. If we say that our comfortable homes, our freedom from temporal anxiety, and our possession of a competency, have come to us as the result of industrious efforts and economical habits, that they are our reward for honest labour: the reply is--

1. That to such a reward we have no right. We are sinners, and justly deserve not only destitution but destruction.

2. That both the materials of labour, and the power to labour, which have brought us these comforts, are to be ascribed to God’s mercy.

II. This is true of our religious advantages. Bibles, sanctuaries, religious literature. “The tender mercies of our God have visited us.”

III. This is true of our Christian experience.

IV. This is true of our spiritual usefulness. “Not by might, nor by power,” etc.

V. This is true of our heavenly inheritance. (Homilist.)

The favoured peoples of the earth

There are favoured peoples in all communities--persons specially favoured by their healthful constitutions, vigorous intellect, lofty genius, high culture, worldly wealth.

I. Whatever favours distinguish one class of men from another in society, they are the gifts of God. This should teach us--

1. Not to be proud for our superiorities.

2. To thank God for our superiorities.

3. To bless men by our superiorities.

II. These distinguished gifts are bestowed, not on the ground or any special moral excellence.

III. The fact that they are not bestowed on the ground of moral superiority should be well understood by men.

1. Understand it, that you may not deceive yourself. Let no man conclude because he is prosperous that he is the favoured of heaven.

2. Understand it, that you may realise your responsibility. (Homilist.)