nature-worship, which set morality at defiance, xxiii. 18; and on
the other, from her powerful Assyrian conquerors. Idolatry not only
covered the whole land, it had penetrated the temple itself (2 Kings
xxiii. 6). The cause of true religion was at stake. There had been
sporadic attempts at reform, but Deuteronomy, for the first time,
struck at the root by rendering illegal the worship--nominally a
Jehovah, but practically a Baal worship--which was practised at the
local sanctuaries.

Again Deuteronomy rendered a great service to religion, by
translating its large spirit into demands which could be apprehended
of the common people. The book is splendidly practical, and formed a
perhaps not unnecessary supplement to the teaching of the prophets.
Society needs to have its ideals embodied in suggestions and
commands, and this is done in Deuteronomy. The writers of the book
legislate with the fervour of the prophet, so that it is not so much
a collection of laws as "a catechism of religion and morals."
Doubtless the prophets had done the deepest thing of all by
insisting on the new heart and the return to Jehovah, but they had
offered no programme of practical reform. Just such a programme is
supplied by Deuteronomy, and yet it is saved from the externalism of
being merely a religious programme by its tender and uniform
insistence upon the duty of loving Jehovah with the whole heart.

The love of Jehovah to Israel--love altogether undeserved, ix. 5,
and manifested throughout history in ways without number--demands a
human response. Israel must love Him with an uncompromising
affection, for He is one and there is none else, and she must
express that love for the God who is a spirit invisible, iv. 12, by
deeds of affection towards the creatures whom God has made, even to