The element of terror in religion.
I. THE FACT OF TERROR. It is not unnatural that man should tremble in presence of any near manifestation of the Divine. The chief cause of this terror is the consciousness of sin. Guilty man fears his Judge. The text is an instance of this terror, but the same thing has often been witnessed.
1. In presence of unusual appearances of nature. Comets, eclipses, unusual darkness, thunderstorms, earthquakes, etc.
2. Under the powerful preaching of judgment. Felix under the preaching of Paul (Acts 24:25). Massillon bringing the French court to their feet in terror, as he described the Lord's coming. Whitfield's oratory and its effects.
3. In prospect of death. There are few in whom the approach of death does not awaken serious alarms. The effect is most conspicuous in times of sudden danger, as in shipwrecks, etc.
II. THE INFLUENCE OF TERROR. Usually, as here:
1. It extorts confession of the truth. The Israelites spoke of God in juster terms than ever they had done before, or perhaps ever did again. Terror draws from the soul strange acknowledgments. The white face of the scoffer shows how little, in his heart, he disbelieves in the God he would fain have disavowed. The self-righteous man is made suddenly aware of his sins. The blasphemer stops his oaths, and begins to pray. The liar for once finds himself speaking the truth.
2. It awakens the cry for a mediator. Thus we see it leading men to send for ministers or lay Christians to pray for them, or crying for mercy to the Savior or to saints.
3. It prompts to vows and promises. In their terrified moods, men are willing to promise anything—whatever they think will please or propitiate God (Deuteronomy 5:27). They will repent, will pray, will go to church, will make restitution for wrongs, will abandon vices, etc.
III. THE INEFFICACY OF TERROR AS AN INSTRUMENT OF CONVERSION. Terror, when excited by just views of sin, has its uses. It breaks up the hardened crust of indifference, ploughs into the nature, and prepares it for the reception of better teaching. But terror of itself cannot change the heart. It is the message of love which alone can exalt, renovate, and truly convert. Not the Law, but the cross. The Law is only useful when employed as a schoolmaster to bring to Christ. These Israelites soon forgot their terrors, and in less than forty days had made for themselves a golden calf. The jailor's terrors (Acts 16:27) would have wrought death, but the words, "Believe on the Lord Jesus Christ," etc. (Deuteronomy 5:31), made him live anew.—J.O.
God's desires for man's good.
A gleam, from amidst the terrors, of the Divine loving-kindness and tenderness.
I. GOD WELCOMES IN MAN THE FAINTEST TRACES OF A DISPOSITION TO RETURN TO HIM. (Deuteronomy 5:27.) This trait in the Divine character is scarcely recognized by us as it should be. We are apt to take for granted that till conversion is absolutely complete—till it is in every respect sincere and thorough, it can obtain no favor in the eyes of Heaven. Scripture teaches, on the contrary, that God wills to recognize in man any signs of turning towards himself, and would fain, by holding out encouragements, ripen these into thorough conversion (1 Kings 21:27-29; Psalms 78:34-40; Jonah 3:10).
II. GOD IS NEVERTHELESS AWARE OF ALL THAT IS LACKING IN HEARTS NOT COMPLETELY SURRENDERED TO HIM. The professions of the Israelites did not deceive him. He knew the superficiality of their states of feeling. They lacked yet "one thing" (Mark 11:21)—the entire surrender of their hearts to him. We have the same discernment in the New Testament (John 2:25; Acts 8:21; Revelation 3:1; cf. 1 Kings 15:3; Matthew 13:20, Matthew 13:21).
III. GOD DESIRES IN MAN THAT THOROUGHNESS OF CONVERSION WHICH ALONE CAN SECURE OBEDIENCE, HAPPINESS, AND PERSEVERANCE. What God desires in man is heart-religion; this has:
1. Its seat in the heart.
2. Its principle in the fear of God.
3. Its outcome in obedience.
4. Its test in perseverance.
5. Its reward in blessedness.
It is God's love which here speaks, but also his righteousness, which is necessarily averse from whatever is unreal, and desires to see goodness triumphant.—J.O.
HOMILIES BY R.M. EDGAR