therefore choose life, that both thou and thy seed may live: 20. That
thou mayest love the Lord thy God, and that thou mayest obey His voice,
and that thou mayest cleave unto Him: for He is thy life, and the
length of thy days: that thou mayest dwell in the land which the Lord
sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give
them.'--DEUT. xxx. 11-20.


This paragraph closes the legislation of this book, the succeeding
chapters being in the nature of an epilogue or appendix. It sums up the
whole law, makes plain its inmost essence and its tremendous
alternatives. As in the closing strains of some great symphony, the
themes which have run through the preceding movements are woven
together in the final burst of music. Let us try to discover the
component threads of the web.

The first point to note is the lofty conception of the true essence of
the whole law, which is enshrined here. 'This commandment which I
command thee this day' is twice defined in the section (vs. 16, 20),
and in both instances 'to love Jehovah thy God' is presented as the
all-important precept. Love is recognised as the great commandment.
Leviticus may deal with minute regulations for worship, but these are
subordinate, and the sovereign commandment is love. Nor is the motive
which should sway to love omitted; for what a tender drawing by the
memories of what He had done for Israel is put forth in the name of
'Jehovah, _thy_ God!' The Old Testament system is a spiritual
system, and it too places the very heart of religion in love to God,
drawn out by the contemplation of his self-revelation in his loving
dealings with us. We have here clearly recognised that the obedience
which pleases God is obedience born of love, and that the love which